another. Nor is it altogether a difference of direct personal influence; the policy and the speech of men of opposite characters, however alike in form and every definable feature, are nevertheless as different as the zephyr that floats to us over the stagnant marsh, from the zephyr that is wafted across a garden of spices. It is a zephyr still and a zephyr only-a soft breath of air; but in the one case we involuntarily turn away our faces; in the other, it is luxury to breathe.

The differences of private character, which we have now in view, are such only as result from different degrees, not of moral excellence, but of wisdom and discretion. A man may do a real kindness, with true good will, but with so bad a grace, that he gets no credit for it. He may reprove a fault with a gentle spirit, but a most ungracious tone. One may shake hands with his neighbor in a manner that seems to wish him farther off. Men, of whom such are specimens, complain of being perpetually misapprehended; and with great reason, for they are continually misrepresenting themselves. We may be over precise also, or loose in pecuniary matters, and in manners-in one style of living and in dress. An intelligent people choose to see the man whom they have selected for a spiritual teacher, neither vain of idle distinctions, nor careless of the proprieties and dignity, which befit a cultivated mind and an honorable profession. A fop, a sloven, are equally condemned. He who haggles with market men and stage proprietors, and he who cannot safely be trusted with his own money or his own horse, are alike subject to reproach.

In all these views, the character of a minister of the gospel is hard to maintain. He is a wise man, who does not materially err.

These remarks are made of course with reference to the young men, who are preparing for the sacred office; and in the hope that they may serve to remind the fathers and brethren, already in the profession, of the service they may render to the cause of truth, by inculcating the cultivation of clerical wisdom on their young friends and pupils.

One of the principal means of cultivating the wisdom we have spoken of, is keeping it in the student's eye as a qualification to be aimed at. The very idea of the character itself, steadily held in mind, directs attention to the exhibitions of it in others, and to the occasions which call for it, and thus unconsciously leads to those trains of thought and habits of action, which generate and develope it. One of the great points in education is to secure attention to things always near us, and yet, generally overlooked. It is especially so in reference to those influences, which, though slight and insensible, are rendered important by their constancy. Of this kind are the influences, which gradually form the manners and the spirit of a man, in the society of his fellow-men and amid the scenes of nature. Of the same sort, in a great degree, are the sources of that peculiar trait of character, of which we are speaking.

Another means of improvement in this respect is the careful observation of our own minds. It is an evil of the present state of society, that a man's own feelings and judgment are last and least consulted by himself. The individual is lost, or trodden down, in the multitude. Yet one of the best guides of the theologian, or the pastor, or the man, is the oracle in his own bosom. Let the divine ask himself what his own intellect approves, what his own heart feels, what his own soul needs; and he may, for the most part, presume, that just that will commend itself to every intellect, touch every heart, and satisfy every soul. At any rate, if in such a man's theology, or manners, or measures, there should be striking peculiarities, they will be his own, full of an original spirit, and not necessarily oddities, or extravagances.

But, doubtless, the best aid is furnished by the study of the Scriptures. There is no circumstance more characteristic of the Bible, than its peculiar modes of exhibiting truth and the models it contains of moral and professional wisdom.

To illustrate the peculiarity of Scripture eloquence would require a great deal of time, and would, after all, be but imperfectly done, by the best criticism. It can be well understood only by taking the sacred volume itself into the

closet. We discover in it no traces of art. We hear no note of preparation for effect. We seem at ease, in the company of men nowise extraordinary, in most respects, and acting their parts in common scenes-men subject to like passions with us-scenes very like our own homes. And the truths with which we are conversant, here, when we gather them up from this and that portion of the record, and place them side by side in systematic order, seem just like other bodies of divinity.

Still, as we give ourselves up to the guidance of the inspired writers, and follow, somewhat minutely and carefully, the train of events, the development of character, the interviews of men with one another and with God, which make up these wonderful books, how changed all things appear. What strange impressions are made; what mysterious objects pass before us and stand around us. What a life we are living, what an end we are approaching, what a world we dwell in, what scenes await us. We feel as if we were penetrated by the eye of God and surrounded by his presence. We are filled with a mingled feeling of abasement and exaltation; compelled to look on ourselves as at once the worst and the most privileged of beings-too mean and too guilty to deserve any thing, and yet solicited to accept of all things-captives, redeemed; enemies, reconciled. We seem to ourselves to be living in vain, with every thing to do; to be striving for nothing with every thing to gain. And, if the heart is yet sensitive, in spite of our pride, we weep tears of regret at the ignoble life we lead, and give ourselves, with earnestness, to the work of our own salvation and the promotion of the glory of God. Such impressions and such resolutions we cannot avoid, but by shutting up the Book of life, and laying it away out of our sight. A wicked man dreads to be alone with it. We cannot too much study a book of this spirit, nor fail to catch something of its style of eloquence, by habituating ourselves to feel its influence on our own hearts. The diligent reader of the sacred Scriptures and the careful student of his own heart, will soon find, that to these sources he owes more of whatever true wisdom he may attain, than to all the schools.

The nearest approach to this style of teaching, which the history of heathen eloquence, and, perhaps, of uninspired eloquence, in any state of society, affords, is exhibited in the public instructions of Socrates. In Plato's Banquet, Alcibiades is made to say, "When I heard Pericles, or any other great orator, I was entertained and delighted; and I felt that they had spoken well. But no mortal speech has ever excited in my mind such emotions as are kindled by this magician. Whenever I hear him, I am, as it were, charmed and fettered. My heart leaps like an inspired Corybant. My inmost soul is stung by his words, as by the bite of a serpent; it is indignant at its own rude and ignoble character. I often weep tears of regret, and think how vain and inglorious is the life I lead. Nor am I the only one that weeps like a child and despairs of himself; many others are affected in the same way."

Among Christian writers few possess this peculiar power like Paschal. Who ever sat an hour over the "Thoughts," without feeling the consciousness of a new being coming over his soul-without wondering that he had lived so long, and known so little what it is to live.

Socrates acquired his power by abandoning the schools of the Sophists, and following the advice inscribed over the gate of the temple at Delphi, “Tvæði Oɛavtov "know thyself. Paschal, also, and every truly eloquent minister of Christ, has studied moral wisdom in his own heart, and in the school of the inspired Teachers.

ALUMNI OF THE THEOLOGICAL SEMINARY, ANDOVER.

THEOLOGICAL SEMINARIES are not a new kind of institution. They have existed in some form almost from the Christian era; though established upon a less permanent basis than at the present time. Theological education in this country was conducted by the enterprise of individual clergymen, till the commencement of the present century. In 1808 was established the Seminary at Andover-the first that was erected upon a permanent basis in this country; and since that time, the superiority of instruction in public seminaries over that given by private individuals, has become generally acknowledged. Consequently theological seminaries have been established by the principal Christian denominations in the land. More than thirty have been founded within the last thirty years. We are glad to see this interest in providing an able ministry for this country and the world. And we are not displeased to see Andover still holding, and promising to retain the rank which, by its greater age, belongs to it. Its continued prosperity will be seen from the following schedules :

SCHEDULE I.

Showing the number that have annually finished their course in the Andover Theological Seminary: designating the Colleges at which they were graduated, and the number that have deceased.

Total, 34125 41 142 70 106 47 102 22 21 7 7 1150 785 101

71*

5 10

3 14

8

2 14

7

235153223

14

3541432

11421

213222

3 12

21231221

181

1809,

1810,

1811, 1

1812,

2833211

1813,

1814,

1815,

1816,

1817,

1818,

1819,

12

212---2

1820,

1821, 5

1822,
1823,

1824, 13

1825,
1826,

1827,
1828,

1829,

3

1830,

1831,

11351232

22

1832,

1833,

1834,

* Several that were once missionaries have returned, which, if added, would raise the number to ninety.

SCHEDULE II.

Showing the States in which the Alumni of the Theological Seminary, Andover, had their original residence, and the Colleges at which they were graduated: also, the number of the deceased, and of Foreign Missionaries.

From the preceding it appears the number annually leaving Andover is gradually increasing; for the four largest classes have left within the last ten years. Previous to the establishment of Amherst College, a plurality of those belonging to Massachusetts were graduated at Williams; many were graduated at colleges out of the State; more came to Andover from Yale than from any other college. Since Amherst College was established, its graduates have been most numerous at Andover. But, for the whole existence of the Seminary, the graduates of Dartmouth are much the most numerous. Heath, September 27, 1839.

ANNIVERSARIES OF SOCIETIES CONNECTED WITH THE AMERICAN EDUCATION SOCIETY.

CENTRAL AMERICAN EDUCATION

SOCIETY.

An account of the public services at the time of the last anniversary of this Society was given in the August number of this work. An extract from the Report follows:

Emerging from the clouds of adversity that have been lowering around their path for two years past, and commencing a new era in this work of benevolence, the Directors have thought proper to re-survey the ground and examine anew the principles upon which they act.

The system of parental loans, judiciously administered, they continue to regard with undiminished favor. The voices of those

who have had the most ample opportunities to witness the results of its operation, bear uniform and decided testimony to the utility of the plan. The wisdom of this prominent principle, in our mode of furnishing assistance, must now be considered as completely demonstrated. Experience has shown it to be safest and most prudent for the benefactor, and at the same time, most agreeable to the feelings of the beneficiary.

Another important feature is, the certificate of character and accurate account of expenses, required once a quarter, of every one under patronage. By this means the Directors become acquainted with the moral and religious character, the scholarship and habits of all the beneficiaries. Is any one inattentive to his studies, or extravagant in

his expenses? his quarterly returns give evidence of the fact, and lay the foundation for admonition, rebuke, or suspension of aid, according to the circumstances of the

case.

ing and of intellectual vigor? The idea is preposterous.

But he will do, say some, for our new settlements at the West; send him to the great valley, he can be useful there.

Such seems to be the opinion of many, and the practice of some; but it is a practice at war with sound policy and good sense. If the people at the West were really as ignorant as some would have us suppose, they would need men of finished education, to mould and to elevate their character, and to lay the foundations for literary and religious institutions. But they are not, generally, so destitute of knowledge. Large stores of book knowledge they may not possess, but men and things have been the objects of their study. They can appreciate, if they cannot measure, men of learning.

The Directors are more than ever convinced of the necessity of taking every precautionary measure, to guard the avenues to the sacred office, and to prevent the approach of those, who seek it for worldly aggrandisement, personal ease, or as a theatre for display. It is their purpose to aid those, and those only, who desire to preach the gospel for the love they bear to the cause of their divine Master, and who give evidence that they will in due time, become workmen that need not to be ashamed, valiant champions of the faith, who shall wield the appropriate weapons, and be imbued with the spirit of their vo- Besides, the West is already teeming cation. They therefore urge upon those with preachers, whose claims to the respect committees, whose duty it is to examine and confidence of the people are based upon and recommend candidates for patronage, their own acknowledged and vaunted ignogreat caution in the reception of new appli- rance. "I have no learning; I never saw cants. They are requested and instructed a college," is language that has actually to encourage none to enter upon a course been employed, by professed religious of study, of whose piety, prudence, or teachers, as a passport to popular favor. mental capacities, they have any wellgrounded doubts.

will hug the chains of ignorance, so long as their religious teachers choose to remain in the same ignoble servitude. But men of reflection, of quick perceptions, and of strong minds, will not be likely to hold, in high veneration, that system of religion, whose ministers and authorized expounders, hate knowledge and glory in their ignorance. They must regard with contempt, the superficial, weak-headed preacher, who quails before the rough but sturdy logic of the untaught skeptic. If that interesting part of our country is ever fully brought under the controlling power of Christian truth, it will not be effected by intellectual dwarfs. The sons of Anak dwell there.

And what is the influence of such men? It is no more certain that a stream cannot A thorough course of education has ever rise above its fountain-head, than that a been required by the Society's rules, and people will not be ambitious to surpass, in it is believed that the welfare of the Chris-intelligence, their spiritual guides. They tian church imperiously demands a firm adherence to this principle. Young men who have too little patience or industry to submit to a rigid course of mental discipline, or to acquaint themselves with those branches of knowledge which have ever been deemed of the first importance, if not indispensable to the profession, have slight claims upon the patronage of the churches. The loud call for ministers from heathen lands, and the large, increasing demand at home, have made it difficult to convince many ardent and worthy Christians, that a course of nine or ten years preparatory study is at all compatible with a due regard for the salvation of souls. Have not young men sufficient knowledge, it is said, to instruct the heathen and the less intelligent in civilized communities, though they may not have pursued all the branches of study, usually embraced in a course of liberal education?

What employment then can be found for uneducated ministers ? Will they do to enlighten the heathen? So think some who appear not well to understand the nature of missionary labor. If the powers and acquisitions of Paul, were all called There is a zeal that is not according to into exercise, in explaining, enforcing, and knowledge, and such we must regard that defending the truths of revelation among well-meant but short-sighted policy, which heathen and unbelievers, if miraculous would hurry men into the ministry, whose powers were superadded to his own, to give minds have a very limited supply of well- effect to his preaching, can any valuable digested knowledge. Many of this class of results be expected from inefficient, unfurministers, have seen and deeply deplored nished preachers? Prejudices are to be their error, when the remedy has been overcome, inveterate habits changed, objecbeyond their reach. Where can an igno- tions removed, arguments refuted, systems rant minister find an appropriate sphere of of false science exploded, and language labor? Is he qualified to instruct those in-acquired and reduced to order. For such telligent churches and congregations among an arduous and difficult service, what are us, that have been gathered and trained the indispensable qualifications? Most cerunder the influence of men of sound learn-tainly ignorance is not one.