tise it in a word, a sincere desire to fulfil our Ministry.' 1 6 It is of great moment, that the habit of study should as far as possible be maintained through life. For the most part-the ground work only has been laid. Let our early attainments excite, not satisfy, our thirst for information—divert not bound, our investigations. If useful habits are gained, they are probably far from being matured. St. Paul's instructions so often alluded to, were given (as we have hinted) to an Elder of some years' standing in the church. Mr. Scott to the last combined the Student with the Minister. If we live only on old stores,' (as a beloved brother has observed) — we shall never enlarge our knowledge.' It is allowed, that it is not easy diligently to pursue a course of persevering study. Our families and our daily duties must not be neglected. It requires fixed plans, vigorously followed up. Our natural indolence, and the love of society, must be broken through. Cecil says Every man, whatever be his natural disposition, who would urge his powers to the highest end, must be a man of solitary studies' 3 Yet, after all, the solidly-learned, the studious, and well-furnished man is but the unshapen mass, from which the Christian Minister is formed. The plastic energy—the quickening influence of the Almighty 1 Massillon's Charges, p. 222. 3 Bickersteth's Christian Hearer, pp. 243, 244. The whole chapter is replete with valuable thought upon Christian study. 'How few read enough to stock their minds! and the mind is no widow's cruse, which fills with knowledge as fast as we empty it. Why should a clergyman labour less than a barrister? since, in spiritual things as well as temporal, it is "the hand of the diligent which maketh rich." Does the conscience, in fact, never whisper upon any topic in theology-" Art thou a master in Israel, and knowest not these things? Christian Observer, 1828, p. 420. Spirit, is still needed to put light, life, and motion into the inert substance, to mould it into the Divine image, and to make it a "vessel of honour meet for the Master's use." Nor must we deny that studious habits are attended with ensnaring temptations.' The tree of knowledge may thrive, while the tree of life is languishing. Every enlargement of intellectual knowledge has a natural tendency to self-exaltation. The habit of study must be guarded, lest it should be an unsanctified indulgence; craving to be fed at the expence of conscience or propriety; pre-occupying the time that belongs to immediate duties; or interfering with other avocations of equal or greater moment. Much apprehended danger will however be repelled by the exercise of a sound judgment and a spiritual mind, in directing these studies to the main end of the Ministry. 'Let none of them intrench upon those hours, that should devoted to our study of the Bible, or our preparation for the pulpit. And wheresoever we find our inclination too much attached to any particular human science, let us set a guard upon ourselves, lest it rob us of divine studies, and our best improvement. A Minister should remember, that himself with all his studies is consecrated to the service of the sanctuary. Let every thing be done therefore with a view to one great end—and let us pursue every part of science with a design to gain better qualifications thereby for our sacred work.' 2 1 See some valuable remarks on this subject in Bickersteth's Christian Student, chap. viii. 2 Watt's Humble Endeavour for a Revival, pp. 17, 18. How closely did Henry Martyn live in the spirit of this caution- May I be taught to remember, that all other studies are merely subservient to the great work of ministering holy things to immortal souls. May the most holy works of the Ministry, and those which require most devotedness of soul, be the most dear to my heart.' Martyn's Life, p. 269. This section cannot be better concluded than with Quesnel's exposition of the text, which has formed its basis. Not to read or study at all, is to tempt God: to do nothing but study, is to forget the Ministry: to study, only to glory in one's knowledge, is a shameful vanity to study, in search of the means to flatter sinners, a deplorable prevarication: But to store one's mind with the knowledge proper to the saints by study and by prayer, and to diffuse that knowledge in solid instructions and practical exhortations, this is to be a prudent, zealous, and laborious Minister. 1 1 It may be important to add to this Section the course of study for proficiency in the Christian Ministry, pursued by one of the most profound Theologians of his or of any age. My method of study (President Edwards informs us,) from my first beginning the work of the Ministry, has been very much by writing; applying myself in this way to improve every important hint; pursuing the clue to the utmost, when any thing in reading, meditation, or conversation has been suggested to my mind, that seemed to promise light in any weighty point; thus penning what appeared to me my best thoughts on innumerable subjects, for my own benefit. The longer I prosecuted my studies in this method, the more habitual it became, and the more pleasant and profitable I found it. The further I travelled in this way, the more and wider the field opened; which has occasioned my laying out many things in my mind to do in this manner, (if God should spare my life,) which my heart hath been much set upon.' Edwards' Life, Works, pp. 79, 80. Cecil's important rule seems however to be necessary for the profitable application of this or of any other course of study-'Every man should aim to do one thing well. If he dissipates his attention on several objects, he may have excellent talents intrusted to him, but they will be intrusted to no good end. Concentrated on his proper object, they might have vast energy; but dissipated on several, they will have none. Let other objects be pursued indeed; but only so far as they may subserve the reader's purpose. By neglecting this rule, I have seen frivolity and futility written on minds of great power; and by regarding it, I have seen very limited minds acting in the first rank of their profession. I have seen a large capital and a great stock dissipated; and I have seen a small capital and stock improved to great riches.' SECTION II. SPECIAL STUDY OF THE SCRIPTURES. THE Connexion of this Section with the preceding, is peculiarly important. Habits of General study, however well regulated and perseveringly maintained, will reflect no light or spiritual apprehension of the Gospel, independent of the special study of the sacred volume. Nor is it sufficient merely to combine these courses of study. Their connexion is not that of equality, but of the direct subserviency of General study to this specific purpose-a more enlightened and fruitful study of the word of God.i The intellectual excitement of literary or theological study needs much watchfulness lest it should deaden the freshness of our mind to the more spiritual study of the Scriptures. 1 I read other books,' (Philip Henry would say,) that I may be the better able to understand the Scripture.' Again-' Prefer having eyes to read the Scripture, and be blind to every thing else, rather than to read every thing else and neglect the Bible.' Life p. 24, 206. 'Study close,' (said his excellent son, addressing young Ministers) 'study close; especially make the Bible your study. There is no knowledge, which I am more desirous to increase in than that. Men get wisdom by books, but wisdom towards God is to be gotten out of God's book; and that by digging. Most men do but walk over the surface of it, and pick up here and there a flower. Few dig into it. other books to help you to understand that book. prayers and sermons from thence. The volume of inspiration is a full fountain, ever overflowing, and hath always something new.' M. Henry's Life, Williams's edition, p. 222. Read over Fetch your 2 Martyn appears to have been most tenderly susceptible upon this point. 'So deep was his veneration for the word of God, that, when a suspicion arose in his mind, that any other book he might be studying, was about to gain an undue influence on his affections, he instantly laid it aside; nor would he resume it, till he had felt and realized the paramount excellence of the Divine oracles. He could not rest satisfied, till all those lesser lights, that were beginning to dazzle him, had disappeared before the effulgence of the Scriptures.' Life, p. 59. We must be careful also, that our studies draw us to the Bible, and that we draw our studies to the Bibleinstead of merely drawing the Bible to our studies, in which case they will be worse than unprofitable. 'When commencing the study of Divine truth amid all the jarring opinions of human authors, it is of inexpressible moment to begin with studying the pure word of God, and to go regularly through the whole of that word, before we prepossess our minds with human opinions. While continuing the study of Divine truth, it is also of vast moment to keep up the daily reading of considerable portions of the pure word of God, and so to keep Scriptural truth (as it has been observed) continually revolving in the mind. It will be the only effective preservative against the taint and deterioration, which the mind might otherwise receive from reading human authors.' 1 The Bible then must be, in a true Protestant sense, the Liber Sacerdotalis. 2 As no one can pretend to be a Christian without a competent acquaintance with it, so no one can be qualified for the sacred office without such an accurate and spiritual insight into its contents, as shall prove him to be, like Ezra, “ a ready scribe in the law,”—not only "a faithful man," but "able to teach others also." 3 It is of the Gospel,' (Arch 1 Bickersteth's Christian Hearer, p. 232. 2 The chief and top of the knowledge of the 'Country Parson,' consists in the Book of Books, the storehouse and magazine of life and comfort-the Holy Scriptures.' Herbert's Parson, Chap. iv. A book,' (as Isaac Walton remarks in his characteristic style) so full of plain, prudent, and useful rules, that the Country Parson, that can spare twelve pence, and yet wants it, is scarcely excusable; because it wil both direct him what he ought to do, and convince him for not having done it.' 3 Ezra vii. 6. 2 Tim. ii. 2. It is needless to allude to the great advantage resulting from the knowledge of the original languages of Scripture, and to the powerful motives, that urge us to the study of them. Apart from the interest of this study-it is most |