prayers, unto the Lord and his blessing; and then, with mutual embraces and many tears, they took leave one of another; which proved the last leave to so many of them."

Mr. Hanbury has recorded many further particulars in his work as above quoted, respecting the causes, objects, and issue of their voyage, and especially two interesting letters to the emigrants from their faithful pastor. The shorter of these, a letter of inestimable value, must close the present paper.

"Brethren, We are now quickly to part from one another, and whether I may ever live to see your faces on earth any more, the God of heaven only knows. But whether the Lord have appointed that or not, I charge you before God and before his blessed angels, that you follow me no more than you have seen me follow the Lord Jesus Christ.

"If God reveal anything to you by any other instruments of his, be as ready to receive it as ever you were to receive any truth by my ministry; for I am verily persuaded, I am very confident, the Lord hath more truth yet to break forth out of his holy word. For my part, I cannot sufficiently bewail the condition of the reformed churches, who are come to a period in religion; and will go, at present, no further than the instruments of their first reformation. The Lutherans cannot be drawn to go beyond what Luther saw: whatever part of his will our good God has imparted and revealed unto Calvin, they will rather die than embrace it. And the Calvinists, you see, stick fast where they were left by that great man of God; who yet saw not all things! This is a misery much to be lamented; for though they were burning and shining lights in their times, yet they penetrated not into the whole counsel of God; but were they now living they would be as willing to embrace further light, as that which they first received.

"I beseech you to remember it, it is an article of your church government, that you will be ready to receive whatever truth shall be made known to you from the written word of God. Remember that, and every other article of your most sacred covenant. But I must herewithal exhort you to take heed what you receive as truth: examine it, consider it, compare it with the other Scriptures of truth, before you do receive it. For it is not possible the Christian world should come so lately out of such thick antichristian darkness, and that perfection of knowledge should break forth at once.

"I must also advise you to abandon, avoid, and break off the name of Brownist! It is a mere nickname, and a brand for the making of religion, and the professors of religion, odious unto the Christian world. Unto this end, I should be extremely glad if some godly minister would go with you, or come to you, before you can have any company. For there will be no difference between the unconformable ministers of England and you, when you come to the practice of evangelical ordinances out of the kingdom. And I would wish you, by all means, to close with the godly people of England. Study union with them in all things wherein you can have it without sin, rather than in the least measure, to affect a division or separation from them. Neither would I have you loth to take another pastor besides myself; inasmuch as a flock that hath two shepherds, is not thereby endangered, but secured.

"So adding some other things of great consequence, he concluded, most affectionately commending his departing flock unto the grace of God."

THE COLLEGE CONFERENCE PAPERS.

No. II.

The Importance of Theological Study, and of giving special attendance to Sacred Learning in the latter years of the collegiate course. By the Rev. H. F. Burder, D.D.

THE subject on which I have been requested to suggest a few thoughts for the consideration of this meeting is, the importance of securing, at least, the two last years of the academic course for theological and cognate studies.

The importance of such an arrangement will appear from several considerations, which I shall endeavour to state with great conciseness.

1. It is the natural order of study to enter on those pursuits, in the first instance, for which the youthful mind is best prepared, and to reserve for the last those which require the greatest degree of intellectual maturity.

The study of the English, the Latin, and the Greek languages, the attention to history and geography required in the careful reading of the classics, and the elements of mathematical science, are, with good reason, allotted to the early years of an academic course. The student, thus initiated, is prepared to enter on the philosophy of language, and on the philosophy of mind, of which language is the developement; and is thus trained and disciplined in habits of clear discrimination, just reasoning, and patient research. All this is preparatory to the more elevated, the more difficult, and the more important studies to which the candidate for the sacred ministry proposes to devote the energies of his mind, and of his life.

2. This order of study is established and pursued in the bestregulated seminaries of learning and religion. Among these, I may be permitted to assign an honourable rank to the Scottish universities and theological institutions. After passing through the grammarschool, the student is usually placed under the professors of Latin and Greek for about three years; he is then engaged in the study of logic, of rhetoric, of mathematics, of mental, of moral, and of natural philosophy, for three years more; and if he is destined to the ministry in the Established Church, he pursues the study of theology, and other related subjects, during four additional years. If he belong to the Secession Church, he is placed, after his graduation at college, under the professors of their divinity hall; and his attention is entirely directed to those studies which have the most important bearing on the Christian ministry. A similar order of studies is, I believe, pursued in the colleges and theological seminaries of the United States. This arrangement of the course of study, recommended by long experience of its advantages and efficiency, as well as by the order

of nature, cannot, I conceive, be reversed or disregarded without serious injury and detriment.

3. It is the dictate of wisdom to devote the mind, in the advanced and concluding years of preparatory study, to the subjects which are most intimately connected with the duties and the labours of the Christian ministry.

In every other profession this is deemed essential and indispensable. The general education and discipline by which the mind has been trained, is justly regarded as only preparatory to the acquisition of that specific range of knowledge in which the professional man is expected to be a proficient. If he betray incompetency or deficiency in that in which he is expected to excel, little credit will be given him for any other species of intellectual acquirement. Of little avail to the incompetent physician would be the reputation of a scholar. Of little avail to the incompetent lawyer would be the reputation of an astronomer. Of as little avail to the Christian minister would be the reputation of a geologist, or a mathematician. It may be added, that a want of accurate, consistent, and comprehensive views in theology is more likely to be detected in the ministrations of the pulpit, than occasional deficiencies and mistakes in the practice of any other profession. Our hearers have themselves access to the very fountain of theological knowledge in the sacred Scriptures; and not a few of them are "swift to hear," and not "slow to speak," if there be any offence against sound doctrine, or even against sound judgment, good feeling, or good taste. Of this it is not for us to complain. Our concern should be to "show ourselves to be workmen not needing to be ashamed, rightly dividing the word of truth."

4. It is important to proceed on the arrangement most favourable to the cultivation of those mental habits which are most conducive to the success of the Christian ministry.

Which of us has not felt and lamented, during our academic career, the secularising and torpifying influence of many branches of study, which could not, without serious injury, be discarded or omitted? Is it then an unimportant question, in what part of the course these studies shall be placed? Is not the power of mind invigorated, is not the value of time increased, is not the importance of devotional feeling and heavenliness of spirit augmented, as the student approximates to his actual entrance on the sacred ministry? Are not the studies in the various departments of theology more congenial to the spiritual mind, more formative of the Christian character, and more generative of the Christian temper, than the reading of the heathen classics, or the demonstrations of geometry? Throughout the entire course of our ministry, do we not need all the aids we can obtain for the cultivation of the hallowed impulses which best prepare us for the pulpit? Is it kind, then, or is it wise, or is it just, to our young brethren, who

are preparing for the sacred office, to deprive them of the facilities and advantages which enlightened minds might secure by a judicious arrangement, and to increase the difficulties and the disadvantages with which they are ill-prepared to struggle? Are they in no danger of academic stiffness, and academic coldness of mind and of manner, in their incipient efforts in the Christian ministry? Is there no danger of sterility in their discourses, and of the want of unction and fervour in their prayers? Do we desire, even in their early efforts, a greater richness and fulness of those glorious and essential truths which give life, and spirit, and power to the ministry of the Gospel? Do we dread crude, defective, and erroneous statements of doctrine? Is it not then incumbent upon us, on every principle of justice and of kindness to them, and of devotedness to the glory of Him "whose we are and whom we serve," to promote and to secure the wisest and the most efficient arrangements of the academic course? Ought not theological studies to occupy, without interruption, the latter and the most important years of the academic career; and can we conceive that less than two full years can be at all adequate to the importance, the extent, and the rich variety of interesting subjects which are comprehended within the ample range of scriptural theology? How limited a period is even this for attaining merely elementary acquaintance with a well-arranged system of divinity, with biblical criticism, with ecclesiastical history and antiquities, and with the duties of the pastoral charge! Is it consistent with enlightened views to assign to these studies a shorter term, or to render them less available, by being mixed up with pursuits which belong to an earlier and less-important period? Do not these considerations acquire an additional weight in those instances in which our students enjoy the advantages of the University of London? It is to be feared that the ardour enkindled by associating with many talented students, and the value attached to university degrees, will stimulate to an absorbing degree of mental effort and competition, and leave but little time or energy for theological pursuits. It is too much to expect, under such circumstances, a due attention to those studies which have the most direct and important bearing on the usefulness and efficiency of the Christian ministry. For these latter, and absolutely essential pursuits, then, full time should be reserved, after graduation at the university. Who can hesitate to admit, that ministers may be extensively useful and deservedly respected without university honours, and without the attainments in scholarship and in science which those honours indicate? But who will venture to anticipate for a minister the efficiency to which he should aspire, in the absence or the deficiency of that knowledge which, in dependence on the grace of God, it should be the business of his life and the delight of his heart to communicate to others?

ON ETERNAL PUNISHMENT.

Is the doctrine of eternal punishment a truth of revelation, or a mere theological opinion? If it be only the latter, we have very little concern in it; if the former, however awful its nature and mysterious its aspect in the moral government of God, we are then bound to believe it. We may ask with much intelligence and piety, "What was the fall?" but the answer can only be given by the oracles of God. Another answer is, "On the day thou eatest thereof, thou shalt surely die." It has been supposed that this sentence includes what is called the second death; and then we are led by some interpretations to conclude, that this will be literally the punishment inflicted on the ungodly; so that the idea entertained by the common people, of the wicked being for ever with the devil and his angels, is a thorough mistake, or, at least, they will only be associated for a little while; and though there is a gulf which can never be passed, yet they may be comforted with the thought, that if they never cross it, they will be annihilated where they are. We fear a doctrine of this kind in its tendency is evil; what infidel, what blasphemer, what vicious creature, would not take encouragement to sin, if he only thought he should at least be destroyed; and all punishment, admitting it was severe for a time, would have an end?

We have been asked, "Why is the body raised to be tormented for ever according to the dispensation of mercy?" Now to say nothing of the sarcasm of this, we think the reasoning a fallacy; for if it be meant that it is contrary "to the dispensation of mercy," to punish for ever, what mercy is there in a series of sufferings which are to end in the destruction of the being? In either case there is no act of mercy. The dispensation of mercy in its efficient acts, redeems completely, and not merely lessens the extent of punishment. Before we admit that the second death is literal, we must be quite satisfied that what we call death, can be literally inflicted on spirit: we wish to make no quibble; our desire is truth; but if it be literally a second death which awaits the ungodly, then it is not what may be termed death, because the first death was only applicable to the body; because in the next place, as far as we are acquainted with death, it affects only material organisation; and further, because it simply decomposes, and does not effect annihilation. Now if this be death, it does not appear that there is any suffering in the body apart from its connexion with the spirit; and the agonies of death are felt by animal existence, but this, if extinct, leaves the body without pain. On these grounds, therefore, we think the term is inapplicable to the soul in its literal sense; and is intended to convey the suffering of the future state of the wicked, by an image which