so that, unless we imagine these races to have been destroyed and immediately recreated, no general catastrophe can have happened at the time supposed. The hypothesis, we think, labors under heavy difficulties, and we doubt, whether, upon the whole, it can be sustained. We doubt, too, whether, in the present state of geology, it be wise to press any theory which may be offered with a view of explaining its phenomena consistently with sacred history, not because we suppose its leading doctrines to be erroneous, or that further investigations will materially modify them,-but because the field of the unknown is as yet too wide, and there are too few lights to guide our conjectures. Several of the hypotheses, which have formerly been proposed, and which for a time were almost universally adopted, have already been cast aside as inapplicable to a more advanced state of the science; and it is hardly to be expected, that any which we might now offer would be so fortunate as to escape, hereafter, a similar fate.

It should also be recollected, in connection with this subject, that there are certain questions of a physiological nature,questions concerning the primitive constitution and original design of man,-which have an important bearing upon subsequent parts of the Mosaic narrative, and about which philosophers have not yet decided. When these questions shall be finally settled, and the great principles of geology, like those of astronomy, shall be fully unfolded, it may be that new light will be thrown upon the character of the inspired writings, leading to the adoption of such rules of interpretation as shall not only remove the obstacles which have hitherto obstructed the path of the scientific inquirer, but also resolve numerous difficulties, which the biblical scholar has had to encounter. Possibly, it will be discovered, that Inspiration is responsible chiefly for moral truth, and that even here the language and the illustrations, whether drawn from nature, or derived from other parts of the sacred volume, are commonly left to the unaided powers of the writer. But waving these considerations, we would, in the mean time, urge upon the attention of our readers the closing remarks of Dr. Buckland upon this subject as equally important and just :

"After all, it should be recollected, that the question is not respecting the correctness of the Mosaic narrative, but of our interpretation of it; and still further, it should be borne in mind, that the object of this account was, not to state in what manner, but by whom,

the world was made. As the prevailing tendency of men in those early days was to worship the most glorious objects of nature, viz., the sun, and moon, and stars, it should seem to have been one important point in the Mosaic account of creation, to guard the Israelites against the polytheism and idolatry of the nations around them, by announcing, that all these magnificent celestial bodies were no gods, but the works of one Almighty Creator, to whom alone the worship of mankind is due."-pp. 35, 36.

When we commenced the review, we intended to notice certain important lights which the discoveries of geology have already thrown upon several problems in natural theology, and also to consider some of the moral lessons which its sublime revelations are so eminently adapted to enforce. But as we have already exceeded our proposed limits, we must here, however reluctantly, bring our remarks to a close.

ARTICLE VI.

MINISTERIAL EDUCATION IN GEORGIA.

MR. EDITOR: In the June number of the Review is a paper on theological education in the United States. A particular account of what has been attempted on this subject in Georgia would, I thought, be interesting to some of your readers; and therefore I send you the following. It embraces the substance of what has been accomplished by the Baptists.

In 1793, the Rev. Silas Mercer (father of Jesse) employed a teacher to open a classical school at his own residence in Wilkes. This could not be called a theological school, but was designed to furnish instruction to such ministers as would avail themselves of its advantages. Here Rev. Jesse Mercer, —then a married man and an ordained minister,-prosecuted a course of study in the languages, which he had begun some years before under the Rev. Mr. Springer, a Presbyterian clergyman. Mr. M.'s school continued till his death, in 1796.

In May, 1801, a conference of ministers and others was held at Powelton. In 1803, "the General Committee of Georgia Baptists" was formed at the same place, by about eighteen ministers. Itinerant preaching and a school in the

Creek nation were leading objects. Mr. Holcombe, who began his "Analytical Repository,"—a religious periodical of some forty pages,-in May, 1802, was among the foremost in getting up the body abovenamed. This Association, the next year, at Kiokee, resolved to take measures to establish the "Baptist College of Georgia."*

Strange as it may seem, a charter for a college could not be obtained! Some of the reasons were, that it would interfere with the university, and would give the denomination too much influence! An academy was, however, opened in 1807, fifteen miles southwest from Augusta, called Mount Enon. This flourished till about 1811, when Dr. Holcombe removed to Philadelphia. The denomination had contributed towards this seat of learning; and when it declined, all interest on this important subject seemed to die away. Its failure was a damper on education for nearly twenty years. Talk of improvements for the ministry, and Mount Enon was named as a certain evidence, that God never designed the Baptists to have a learned ministry, and therefore he blasted the efforts which they had made,—demolished the Babel which they had built!

By 1820, the failure near Augusta was in a measure forgotten,—many of the older race of ministers had gone up to their rest in heaven, and the younger ones, though afraid of learning, were not able to connect it so closely with the supposed displeasure of the Lord upon Mount Enon. In October of this year, a resolution was passed in the Sarepta Association, recommending to all similar bodies in the State to consider the propriety of forming a general meeting of correspondence. To this the Ocmulgee and Georgia Associations responded favorably, and appointed messengers to meet at Powelton in June, 1822; but before this period, the Sarepta had become alarmed at her own resolution, and re-resolved that she discovered no need for such a body! The Georgia and Ocmulgee Associations, by their messengers, formed a constitution; the body

* The names of these men should be handed down to posterity, and therefore I insert most of them, especially as there was not among them a man of liberal education, if Judge Clay should be excepted. Messrs. Mercer and Holcombe might then be considered in the light of learners, who, since that period, have made great advances in knowledge. Abraham Marshall, James Matthews, Sanders Walker, Edmund Talbot, George Granberry, Francis Ross, Thomas Rhodes, William Morton, Miller Bledsoe, Joseph Clay, Jesse Mercer, Henry Holcombe. All these have ceased from their labors, except Messrs. Mercer, Bledsoe and Talbot.

was named the General Association; this was afterwards altered to Convention. In this constitution are plainly discovered the fears apprehended lest a scheme should be organized to make ministers. The fifth item of the tenth article is, "To afford an opportunity to those who may conscientiously think it their duty, to form a fund for the education of pious young men, who may be called by the Spirit and their churches to the Christian ministry." While some denominations open a wide door on this subject, we may err on the other side, by exercising a caution which amounts to an exclusion of deserving and pious young men.

In 1825, the introductory discourse before this body distinctly argued the value of learning to the minister, and urged the importance of a school for this purpose. This was printed, and widely circulated. In 1826, Mr. Brantly, of Augusta, had three young men with him pursuing classical studies, with a view to the ministry, one of whom the Convention agreed to sustain through his collegiate career. After remaining some time with Mr. B.'s successor, he entered the ministry; but his health failing, he turned his attention to medicine.

In 1827, fifty dollars were voted towards the support of Thomas Walsh, a young licentiate of great promise, then at Athens. He was advised to take a regular college course. The churches, however, called him away; and after a few years of usefulness in South Carolina, "he fell on sleep." Fifty dollars were the same year appropriated for standard theological books, such as Buck, Brown, Fuller, &c. These were given to ministers who desired to improve their minds. These appropriations were kept up for a number of years.

Rules to regulate the reception of beneficiaries were adopted by the Convention in 1828. One of them is, that the applicant must be licensed by his church, and have its approbation to study. A proposition was made by the Eatonton church to furnish instruction, by their pastor, to all young ministers who desired it, with board, &c., for one year, provided the Convention would supply one hundred dollars. This was accepted, and one young man entered immediately, and two the succeeding year, one of whom died; the others are now in the field.

In 1829, the joyful news was communicated, that Mr. Penfield, of Savannah, had bequeathed twenty-five hundred dollars for education purposes, provided the Convention would raise a

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similar amount. This was done in twenty minutes; some giving two hundred and fifty dollars, others smaller sums.

In 1830, the education sermon, on "The priest's lips should keep knowledge," was published, and widely scattered in thousands. The kinds of knowledge necessary and desirable were stated, and objections answered. Among the objections, it may gratify curiosity to name a few:

Objection 5. "But your educating young men will be like putting Saul's armor on David, and like Sarai's attempt to hasten God's promise, it will prove abortion."

Objection 7. "If the Lord wants a learned man, he can call him, as he did Paul."

In

These and several others were noticed and answered. cidentally it was observed, that ministers of the present day are not inspired. This sentiment produced much excitement among the advocates of present inspiration, and they harped upon it for years in their discourses, attempting to refute it. By this time, there were licentiates at the academies in Crawfordville, Athens, &c., most of whom were adopted by the Convention as beneficiaries; others were supported by their churches in a course of education.

In 1831, a resolution was passed to establish a classical and theological school in connection with manual labor, to be open for licentiates only at first, and to be commenced in January, 1832. Mr. Hamp, of Troup, had bequeathed one thousand dollars for education, and some two years after, Miss Harper, of Wilkes, bequeathed a similar amount. Though the resolution for a school in connection with labor passed by a commanding majority, the committee to whom the matter was referred had taken no measures to discharge their duty when December had arrived. They seemed to shrink from the responsibility thrown upon them, and had not looked for a plantation. Perceiving the fears of the committee, an individual purchased a small place near Eatonton, and opened a school on his own responsibility. By August, the matter was tested, and the people were now convinced, that such a school would succeed. In January, 1833, the manual labor school of the Convention was opened, seven miles north of Greenesborough, with thirty pupils, a few only of whom were licentiates. In the first or second year, a powerful revival was experienced, and a large number professed to be converted to God. Some of these are now in colleges, having the ministry