specimens of his best mind and manner from these volumes we might perhaps, also, exhibit a methodical series of striking sayings,-gems of the purest texture and most steady ray. Most pleasantly, indeed, would we rest for hours together gazing rapturously downward on these lustrous depths of consecrated wisdom, earnestly seeking to penetrate their rich, solemn recesses of divine knowledge, and gratefully listening to the many voices of surpassing compass and sweetness, that, calmly rising to the steadfast heavens, must ever render this work most precious, and which cannot fail to make the author's name memorable and blessed in all days to come. "How often, from the steep Of echoing hill, or thicket, have we heard Sole or responsive, each to other's note, It is very instructive, and very humbling, to contrast with the existing arrangements for theological education in the Scottish churches, the theological curriculum prepared by Andrew Melville for the New or Divinity College in St Andrews, and formally approved and adopted by the Scottish Parliament in 1579. It is thus described by the late Dr M'Crie, in his Life of Melville, vol. ii., c. xi., pp. 358-362: "St Mary's, or the New College, was appropriated entirely to the study of theology, and the languages connected with it. The course of study in it was to be completed in four years, under the tuition of five professors. The first professor was to teach the elements of Hebrew during six months, and of Chaldee and Syriac during the remainder of the first year. During the subsequent eighteen months, the students were to prosecute the study of these languages under the second professor, who was to explain the Pentateuch and historical books of the Old Testament critically, by comparing the original text with the Chaldee Paraphrases, the Septuagint, and other ancient versions. The third professor was to explain the prophetical books of the Old Testament after the same manner, during the last eighteen months of the course. During the whole four years, the fourth professor was to explain the New Testament, by comparing the original with the Syriac version. And the fifth professor, who was Principal of the college, was to lecture, during the same period, on the common places, or system of divinity. All the students were bound to attend the lectures of three professors every day during the continuance of their theological course; by which it was expected that they would, 'with meane diligence, become perfite theologians.' Public disputations were to be held every week; declamations once a month; and, at three periods during the course, a solemn examination was to take place, at which every learned man shall be free to dispute.' The method of study prescribed for the theological college yas well calculated to realise the hopes expressed in the act. It appointed a greater number of teachers of the Old Testament than either was necessary or could easily be obtained; and one of them might have been employed with more advantage in reading lectures on ecclesiasti cal history, according to an arrangement which was subsequently introduced. But the attention paid to the sacred languages, and especially to the oriental tongues, is entitled to the highest commendation, and shows that the author of the plan had conceived correct ideas of the importance of this branch of literature for forming able and judicious interpreters of Scripture. Indeed, it proceeds upon the very principles which have since been laid down, and recommended by the best writers on Biblical interpretation. I would not, however, be understood as intimating, that the benefits which actually resulted from this change in the university were proportioned to its merits. The wisest plans, and the most salutary enactments, will prove nugatory, if proper measures are not taken to carry them into execution, or even if they go much beyond the degree of illumination which the age has reached. There is reason to think that, in the present instance, this was the case to a certain extent." When will Scotland reach such a "degree of illumination" as to be qualified to appreciate the views and plans of her ancient worthies in regard to theological education? ART. VII.-Memoirs of the Life and Writings of Ralph Ward- It is a very precious truth, that all who are united to the Lord Jesus Christ are united also to one another in love, and have communion in each other's gifts and graces. This communion is so far universal, that it is unlimited and illimitable by any thing in itself. What one holy soul communicates to another cannot be arrested, but may be transmitted and diffused to countless millions, throughout all time and space; and may, for what we can tell, enter with immortal spirits into eternity. Nor is such communication of gifts and graces limited to direct lines of living transmission. Each generation can take up all the collected records of all the past, so that all the recorded gifts and graces of all good men combine to form the common treasury of a spiritual communion, embracing alike the past, the present, and the future. The writings of a great and good man form a portion of the ever-expanding communion of gifts and graces, the increasing heritage of mankind. In no department is this heritage more valuable than in that of Christian biography; both because in this we see truths and principles alive, embodied, and in action; and because, by becoming acquainted with, and interested in the author of important works, we peruse these works with a degree of intense and vivid warmth, which carries them glowing to the heart, and stamps them on the character. For these reasons, while we regard every good man as a benefactor to the human race, by his life and his writings, we are not less grateful to those who bring us into personal contact with such men, and thereby prolong the vitality, and increase the influence of all their gifts and graces. That we regard Dr Lindsay Alexander's Life of Dr Wardlaw as a work of this character, our readers will readily conclude, otherwise we should certainly not have assumed so high a position and principle as our starting point; and we feel confident, that every intelligent and candid reader of it will arrive at the same conclusion. During a period of not less than forty years, Dr Wardlaw occupied a very distinguished position among theological writers, not merely as the foremost man of his own denomination, nor as in the first rank of Scottish theological authors, but as a learned and able divine, whose productions were destined to exercise extensive influence for good in the church of Christ throughout the world. From the time when he published his work on the Socinian Controversy, till the very verge of his decease, Dr Wardlaw was almost incessantly engaged in the production of works on important religious subjects; so that the history of his life and writings is almost a history of the religious characteristics of the period. It is not, of course, meant that all his efforts were equally valuable, or that we approve of all his opinions; but that he early took, and long maintained, a prominent position in the Christian authorship of a period very remarkable for Christian activity; so that a well-executed life of Dr Wardlaw cannot fail to have peculiar and extensive value. Dr Alexander has shown that he clearly perceived the nature and importance of the task which he undertook; and the memoir which he has produced gives ample proof of his ability for its adequate achievement. He has laid before the public a work which must inevitably at once take and maintain its place in the very foremost rank of Christian biography. There is one peculiar aspect of Dr Alexander's work, regarding the propriety of which differences of opinion will be entertained. He not only states, with great clearness in each instance, the principles held by Wardlaw on the important subjects on which he wrote, with a succinct statement of the arguments used in their defence; but he also, in almost every instance, gives his own opinion on these subjects, expressing, without any hesitation, his difference from Wardlaw, and pointing out, what appears to him, the fallacy by which Wardlaw's judgment had been misled. The indiscriminate admirers of the earlier author may be somewhat displeased with the biographer for the liberty he has thus taken; but, unless we greatly mistake, the public generally will approve his adoption of a plan by means of which they have obtained a much more full and free discussion of important topics, and a larger amount of well-balanced thought, than would otherwise have been possible. Those who were already acquainted with the manly independence of Dr Alexander's character, will not be in the least surprised by this characteristic of his work; and those who read the explanatory statements of the preface, will see that no person has any right to be seriously offended, though some may, perhaps, think that the liberty so claimed might have been more sparingly used. But, quitting this topic, we shall attempt to give our readers some idea of the work itself; and, in doing so, we shall follow Dr Alexander's example, and express our own judgment, with equal freedom, on the opinions of both the subject and the author of this very important work. "Ralph Wardlaw," to use the words of his biographer, "was the son of William and Ann Wardlaw, and was born at Dalkeith, in the county of Mid-Lothian, on the 22d of December 1779. By his father's side he was connected with the ancient Anglo-Saxon house of Wardlaw of Pitreavie, in Fife. By the mother's side his descent may be said to be illustrious both in a religious and in a worldly point of view. She was the daughter of the Rev. James Fisher, and grand-daughter of the Rev. Ebenezer Erskine, one of the founders of the Secession Church. The Rev. Ebenezer Erskine was connected with the noble family of Mar; and, through his mother, Margaret Halcro, he counted a still higher lineage, a lineage connecting him, on the one side, with the royal blood of Scotland, and, on the other, passing up into the fabulous antiquity of Scandinavian genealogy." Mr Wardlaw removed to Glasgow when his son Ralph was about six months old; so that, although Dalkeith was his birth-place, Glasgow was the spot where he grew up from infancy to manhood. In Glasgow, after passing through the ordinary school training, he attended the University, where he enjoyed the advantage of being taught by such eminent professors as Richardson, Young, and Jardine; having as one of his class-fellows Thomas Campbell, the poet. Throughout his academic career, Ralph Wardlaw manifested a decided love of learning, an elegant and refined taste, considerable mental power, and great propriety of conduct, giving rich promise of future eminence, both by his character and by his acquirements. After completing his course at the University, Mr Wardlaw was sent to the Theological Hall of the Burgher Synod, at that time conducted by Dr Lawson of Selkirk, a man of extensive acquirements, and not a few eccentricities, but an ad mirable trainer of students. Under his charge Mr Wardlaw continued for the prescribed term of five sessions, and appears to have both made good progress, and to have acquired those habits of regular and systematic study which he afterwards turned to such account. During Mr Wardlaw's residence as a student at Selkirk, some discussions arose relative to a reconciliation between the two bodies into which the Seceders had been divided previously, under the designations respectively of Burghers and Anti-Burghers. About the same time both of these bodies began to be agitated by internal controversies regarding the doctrine of the Confession of Faith, as to the relation of the civil magistrate to the church. Dr Alexander gives his opinion on these early discussions with his usual frankness, but, as we think, without an adequate acquaintance with the subject. He quotes, though not fully, the noble principle stated in the twentieth chapter:-"God alone is Lord of the conscience, and hath left it free from the doctrines and commandments of men, which are in any thing contrary to His Word, or beside it in matters of faith or worship;" and then adds, "Yet this is so explained as to admit of its being, at the same time, most plainly and unequivocally affirmed, that it is the duty of the civil magistrate, as such, and by the use of force, to take order for the prevention of heresy, and the maintenance of orthodox belief." After quoting a few sentences from other parts of the Confession, he says, "Such statements very clearly assert, that not only has the civil magistrate much to do circa sacra, but also that he has not a little to do in sacris; which the framers of the Confession certainly never meant to convey, which they very distinctly meant to repel, and which the Long Parliament, anxious as they were to possess and use such power, never ventured to claim on the authority of the Confession. Further, it is contrary to all the rules of sound and fair reasoning, to assume that the leading term, expressing the principle of any compound proposition, can be explained away by any subsequent and subordinate term; but, on the contrary, in all sound and fair reasoning, the subordinate terms must be understood in conformity with the leading term and principle, and explained by its obvious meaning. We cannot here afford space to argue this point; but we take the liberty of saying, that, by adhering to this rule of fair reasoning, the Confession of Faith may be triumphantly vindicated from the stale and groundless accusation of containing intolerant and persecuting principles. Dr Alexander will scarcely, we think, attempt to prove that the Westminster divines were such bunglers in logic as to frame compound propositions, the leading term of which clearly defined the power of the civil magistrate circa sacra, while the subordinate terms glided away into -a conclusion |