to be no small matter for one human mind to be qualified to be the instructor and guide of several hundreds of others, through life into Eternity. To this end it is a great advantage for the rising teachers to enjoy an ample term of clear disengagement from secular concerns-to be placed in a decidedly intellectual scene, (so to speak,) where everything is directly for thinking, is adapted to do something for the mind; where a prolonged attention may be given to the most important matters. It is the design of these Institutions, that their students should by their own will, pass under a system of strong, habitual, mental discipline,-a painful discipline of great self-denial; no idle gentleman's lot. The courage and industry that can sustain it fully, and go through with it, deserve very great respect. The object is most important, to the students and to their future hearers; it is, that they may at once acquire the complete power and use of their minds; and stores of materials to work upon and apply to use; the whole art and habit of Thinking, and a still widening field for the exercise of this power. It is here that the men preparing to be Teachers, may be trained to think with the wisest and best teachers of other times; here they may make some introductory progress in an acquaintance with the religious authors who have thought the most deeply and extensively, and written the most powerfully and eloquently, on the most important subjects; they will see how those great spirits worked their progress, and endeavour to be their companions; they will stretch and strengthen their faculties by the exertion;— will acquire a soundness of judgment;—will be affected by the piety, the devotion, of some of those admirable minds; -will acquire an utter dislike of shallow discursiveness, of idle flourish; will appropriate the most valuable thoughts, not for mere repetition, in the words of their authors, but, they will be adopted by the student's own judgment,

mingled with his own thinking, and expressed in his own words.

We have mentioned words,-and it is no small part of the business in question to obtain a thorough mastery of words. It has been the ignorant objection of the disapprovers of Academies for young Preachers—“A great part of their time there is wasted about the knowledge of words." Little were they aware either what a labour it is, or how important it is, to acquire such a knowledge and command of words as a preacher, in these days, should posssess; we mean, in his own language, to give a decidedly true expression to his thoughts, to vary the language in order to explain,—to vary in order to avoid a tiresome sameness and repetition. There is no exact apprehension of the ideas, either in the hearers or the teacher, unless he has a good mastery of language. The objectors we have alluded to, have perhaps heard a man who had never given any attentive study to words, run on, nevertheless, with great volubility. But if there had been any one to whisper in the hearer's ear“What do you precisely understand by that ?”—!

We need not observe how much the study of the scriptures is necessarily, a study of words. Nor need we dwell on the great advantage of a tolerable knowledge of the ancient languages for this purpose of studying the bible, as well as for drawing benefit from what we name the profane authors.

Again, in these institutions, the rising teachers have the advantage of the instructions of tutors who have long exercised the minds in the same studies, and generally their talents in the same public Christian vocation. Under their instruction these pupils begin the practice of turning all they are learning to the account of public religious service. Here too, in studious retirement, they may contemplate what is before them, from a deliberate, solemn, comprehen

sive estimate of the vocation. And in some of their social hours they may most beneficially discuss so important a subject. We only add, that the solitude of an academica. apartment should be a favourable place for the cultivation of reflection, and personal internal piety.

In drawing to a conclusion, we need not observe how much the verification of all we have said of the advantages of an academy, depends on our young friends themselves. And in the case of this Institution, we are authorized to express a gratifying confidence that the students will do justice to the advantages which it affords. If what we have been representing, of what Academies may and should be, shall be seen actually realized, these institutions will be among the most honourable things in the world. Let others name and applaud whatever they please, we shall be able confidently to name the Dissenting Institutions for young preachers. And then the preachers will have an important effect, and an honoured character in the community. We may observe here, how much this effect and this estimation must now and henceforward depend on the qualities of the men, how little on any imposing influence of their official capacity,-their class. There was a time when the ecclesiastical class had a great influence on the people's minds by virtue of some attributed sacred character;-the dissenting ministers had a share of it. But this sort of superstition is very much broken up and will never be revived. This is one of the phenomena of these revolutionary times. It is partly the consequence of what has been so glaringly manifest in the character of the priestly class-inefficiency, worldliness, and profligacy. And in honesty we must add, as to the Dissenters, that the too numerous instances of illiterateness and wild fanaticism have contributed to the effect. And it is partly owing to the wide rebellion of mind against mere institution. At any rate the superstition will wholly go, in spite of all the

pomps, ceremonies, and all sorts of canonicals. Any little popish relics retained by the Dissenters will be of no use— their ordinations with imposition of hands, their black dresses, &c. But we shall not need to care what becomes of the ecclesiastical character, as a thing of rank and institution, if the preachers make themselves individually respected and valuable. And this they may do, in a very high degree. They will, if solemnly in earnest for the cause of God, and the welfare of men. They will, if they evince a clear, sound, well exercised judgment, seriously intent on the manifestation of truth to men's understanding and conscience, with a still enlarging knowledge. The preacher may have the testimony of the people's own minds, that they are receiving the most important communications from him; and this will have its effect. And if all the preacher's mental improvements go into Christian virtues, so that his thinking better is his being better, and that each point of knowledge gained is a seed—what will be the effect of that ?

It is striking to consider how much our young friends will, in the course of their life, have to do with mankind in the most important concerns. They will be confronted to every sort of character;—will speak to all imaginable states of mind;-will preach to every age;-will accompany as teachers, some of their people to the end of life,—others to the middle,--others through the introductory period. It is a serious consideration also, how much is depending mediately (in the way of second causes) on the spirit, the ability, the manner, in which they shall fulfil their vocation. Our steadfast profound conviction is, that it is the Divine energy only that can make the Christian ministry effica cious. But, it can never follow, that indolence shall have the same effect as diligence,-meagreness of mind as a rich fulness of religious thought-or indifference as zeal.

LECTURE LXV.

THE SUPERIOR OBLIGATIONS OF CHRISTIANS.

MATTHEW V. 47.

"What do ye more than others?”

THE unhappy difference existing in the world, of good and bad, better and worse, affords, however, one advantage;— the distinction may be turned to the use of exemplification, reproof, and exhortation. All arguments from comparison and contrast would be, of course, precluded by a universal sameness or similarity; there would be no trial and manifestation by opposites. As the case is, one class may, as in the text, be convicted, or shamed, or stimulated by a reference to another; so that good may be gained from what has no good.

But, in attempting to make some practical use of the question, what classes are we to consider as placed in comparison? Our Lord is addressing such as may be supposed to be aspiring to high excellence; or, at least, were under a special requirement to do so. ("Be ye perfect even as your Father in heaven is perfect.") Doubtless, the requirement extends to all, in a general view of obligation. The law is all-comprehensive ;—there are no degrees in the principle of duty, for that would be different laws. One Divine Law is equally peremptory to all. But yet, there may be a portion or class of society more specially standing forth as under high obligation, by their profession, or position, or both;or by a more immediate form of summons; they may be liable to a more direct appeal,-a more pointed censure if