Verse 9. "What hinders Nicodemus from believing is plain. It is because he cannot see the how of this divine operation. We may properly, indeed, inquire with modesty into the how and the wherefore of the divine operations; but wo unto us, if we would measure the infinity of the divine power by the standard of our own reason!"

Verse 10. "Christ greatly humbles the proud scribe, by objecting against him the very thing, in which he supposed he had given the greatest proof of his sagacity. The emphasis lies upon zavra. Exactly that which is the foundation of all true religion, and which the Scriptures insist upon, times without number, thou knowest not."

This connected extract will serve the purpose, of giving to those who have never met with Calvin, an idea of his method, and especially of that psychology, founded upon religious experience, without which no one can be a good interpreter of Scrip

ture.

Let then this great teacher of a true and profound knowledge of the Scriptures, go forth anew into an age, to which he had become in a great measure a stranger. We know with certainty he will find hundreds and thousands of friends; and only one consideration could make us at all solicitous respecting this new circulation of his Commentaries. This is the recollection, that his view of Predestination appears, in all its sternness, wherever an opportunity occurs. With an observation on this subject we shall bring our remarks to a close. We believe that even this part of Calvin's Commentaries will do more good than hurt. As one extreme often serves to restrain and limit the other, so we think it will turn out here. A profound truth lies at the foundation of Calvinism; and that very aspect of the Divine Being and of human nature, which our age is most inclined to overlook, is made prominent in this system. If it be so, that our age has been accustomed to set up man, with numberless claims on God, as a Prometheus, in opposition to the Supreme Being; and that this mode of thinking has in any degree affected the views even of evangelical theologians; it may be, that the inexorable severity with which Calvin takes every thing from man, and gives every thing to God, will exert a salutary influence upon many; while the strong current of the age, diametrically opposed as it is to this mode of thinking, may prove a sufficient security against the Calvinistic extreme. Should not this, however, be the case, should the consistency of Calvinism compel from one

and another an unconditional surrender, so be it; there is always something more noble and majestic in the power inherent in the iron view of Calvinism, than in the weakness of a carnal Pelagianism.

We feel the same composure with regard to the new edition of Calvin's Institutes which has been undertaken in Würtemberg. With joy we bid it welcome. And even if its tendency should be, to establish many theologians in the partial views of Calvinism, it will not fail, at the same time, to promote that unconquerable and fixed power of faith, which has always been peculiar to strict Calvinism, and which, more than any thing else, is so necessary to our languid age.

ART. V.-THECLOGICAL EDUCATION AND Literature OF THE ENGLISH CHURCH.

By the Rev. J. B. Pusey, Professor of Hebrew in the University of Oxford, England.

PRELIMINARY NOTICE.

THE Editor would render his best acknowledgements to Prof. Pusey for the following valuable article; and he does not doubt that the christian public of this country will participate in the same feelings of grateful obligation.

Prof. Pusey is yet a young man. About 1825 or 1826 he spent a year in Germany; where he left a very pleasing impression of his talents and piety in the hearts of many friends. In his present station he is the successor of the distinguished oriental scholar, the late Prof. Nicoll.

The following article has been kindly communicated by Prof. Pusey expressly for this work, so far as it relates to the course of theological education preparatory to obtaining orders in the English church. It was sent in the epistolary form, in which it now stands. The subjoined Appendix on English theological Literature, was communicated by him in the same manner to Prof. Tholuck, and published in the Literarischer Anzeiger of the latter in July 1831. As given here, it is a translation from

the German, and the learned author is therefore not responsible for the style of this part. Extracts from the letter which accompanied the present communication, will be found on a subsequent EDITOR. page.

THEOLOGICAL EDUCATION IN THE ENGLISH CHURCH.

In giving an account of theological education in England, I felt at first a difficulty, arising from my very imperfect acquaintance with the modes in which the christian dissenters educate their ministers; nor did I exactly know to remedy this deficiency. The arrival, however, of your fourth number, removes my embarrassment, by shewing me that you have established a wide correspondence in this country; and I may therefore confine myself to the institutions, in which I have been myself brought

up.

It is rather difficult to explain these institutions, or rather the mode in which they work, without personal intercourse; as they are so familiar to myself, and so perfectly different from any thing which you have seen, either in your own country or in Germany. According to the old system throughout the continent, as well as here, university education appears to have been divided into two great portions; one preparatory, the other professional; the one employed in forming the mind so as to be capable of discharging the duties of each profession to which it might be called, the other in instructing the individual in the specific knowledge of that profession. In Germany, this appears to have been continued at least till Spener's time; in whose works I find notices, that the university education lasted for six or seven years; and who, I recollect, himself employed his early academical years in studies at which I was then much surprised. The division, however, seems to have now nearly ceased in Germany, (as it has in Denmark and Sweden,) as well as among ourselves; with this extraordinary difference, that on the continent, the preparatory education has been dropped, among ourselves, the professional. I know not when this took place, nor is it to our immediate purpose. Perhaps the practical mode in which our professional studies, are conducted, and which makes London, e. g. with its great hospitals, and courts of justice, a preferable and indeed the only place for the study of medicine and law, has contributed to destroy the professional VOL. II. No. 7.

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character of the universities generally; and residence being dispensed with in the case of the two former professions, which could be best pursued elsewhere, it was unhappily not refused in the preparation for orders, which could have been best undertaken here. The result is, that to the inquiry, what direct theological education we have for the candidates for holy orders?-the answer must be, "absolutely none." In theory, and according to the statutes of our university, it is supposed that seven years are employed (according to the old division) upon Arts; and that every one who takes a higher degree in Divinity, (B. D.) attends for seven more years the lectures of the Divinity professor. In fact, from three to four years complete the preparatory education; and the candidate for orders is further obliged to attend one course of lectures from the Divinity professor, which occupies but from six to eight weeks. These lectures correspond most nearly to the "Encyclopaedia" of Germany, being an outline of the several portions of theological study, and theological duty, with references to the books by which the student may afterwards pursue the subject for himself. Every thing else is left to the conscience of individuals. A certain preparation for orders must be made; but the mode in which this is done, depends upon the individual himself, or the nature of the examination which he expects from the bishop, within whose diocese his future cure lies. Private study at home of the books which the bishop, or his chaplain, or older clerical friends, recommend, forms the general preparation; some are happily initiated into the practical as well as the scientific parts of their profession, by residence with parochial clergy. Of those who pursue a longer course of study at the university, the greater portion belong to the several foundations of the place, the fellows, etc. For those, or any others who choose to reside, there are lectures on scriptural interpretation, doctrinal theology, and ecclesiastical history. But this is altogether voluntary on their part; so that there can be no general rule given.

It remains to say in what way this defect of professional education is compensated. This is by the christian character of the general education. There is not indeed any distinct instruction for those who are going into the church; but they will naturally avail themselves of that which is provided for all, in a greater degree than the rest. This instruction is again modified according to the body (i. e. the college) to which each individual belongs; for though the final examinations are conducted

with reference to the whole as one body, the instruction is carried on distinctly in each of the twenty-four colleges or halls, of which the university is composed. Generally speaking, however, this instruction consists of the following branches. (1) A view of the evidences of Christianity, generally in connexion with Paley's work. (2) Explanation of one or more Gospels, and the Acts. (3) The history of the Old and New Testaments. (4) The doctrines of Christianity, in connexion with the articles of our church. Instruction on these subjects is given to all alike; attendance upon these lectures is required, generally in the last two years of residence; and all these subjects enter into the examination previous to the taking of the first degree, (B. A.) which is essential to entering into the church, of advantage in both the other professions, and is taken by many who do not enter into any profession at all. The instruction of the members of the university for the three first years, is carried on by the tutors, who are also fellows of the colleges, clergy generally from twenty-five to forty-five years of age. The religious or theological instruction is generally given by the elder of these persons, who, for the most part, have been or are parochial ministers in the town itself, or the villages in the immediate neighbourhood. This instruction is usually given catechetically; there are however, besides, in some colleges, lectures delivered to classes of students. The numbers of those who go through this education efficiently, i. e. take their degree, averages about three hundred annually; so that there will be toward twelve hundred at any given time in the different stages of preparation, besides those also who do not complete their education, but reside only for a time. The most important feature in this preparation is the individual superintendence and advice on the part of the tutor towards each of his pupils; which, while it leaves sufficient freedom for the developement of the character, is often very beneficial in forming it, and is very frequently the beginning of a friendship for life. For the acquisition of theological knowledge, besides the above college lectures, those of our Divinity professors and the Hebrew professor are open to the pupils. Indeed, two thirds of my classes are composed of those who have not taken their first degree.*

* It will be perceived that the above remarks refer particularly to the university of Oxford. It is, however, to be presumed, that they apply also in general, mutatis mutandis, to that of Cambridge.-ED.