but sufficient particularity, the proper routine of the several studies, together with

1. What in each distinct branch was indispensable, what useful, and what merely agreeable. Thus the student of humblest abilities would be enabled to perceive, amidst the great mass of scientific matter before him, what was most requisite for himself.

2. How to profit from public lectures by diligent preparation in private, as well as by recollections of them; and what method of preparation, attention, and recollection, each department of study required.

3. Special directions how to apply the leisure time of every week-day to the best advantage. For the Lord's day, besides attendance at public worship, diligent reading of the Scriptures and of suitable pious books was recommended. Those weekdays in which but few hours were thus vacant, were to be employed in preparation for lecture, and in reconsidering and reviewing what had been learnt; but those in which there was more leisure from public lectures, were to be given to more extensive private study. It was specially enjoined, that a full hour of every week-day should be spent in personal recreation, and this out of doors when the weather permitted; but that the rest of their recreation should consist of lighter reading, as in poetry, geography, history, &c.

4. Of languages, it was observed that, for present requirements, Latin demanded most attention; and then Greek and Hebrew; but the Oriental dialects, as proving of real use to scarcely more than one in a hundred, were to be studied only by pupils of best abilities, especially as acquaintance with modern languages was found to be more generally useful.

5. In order fully to answer the ends of classical literature, it was recommended to read diligently such Greek and Latin authors as flourished nearly at the same period; and the reading of Latin works, not reputed classical, was to be deferred till the student had acquired a pure Latin style of his own. Plautus, Terence, Catullus, Tibullus, and Propertius, were also to be reserved for a time of further advancement.

6. The relative benefits of each particular study; as, for instance, what advantage the knowledge of languages, logic, the science of the human mind, history, geography, &c. affords to the interpretation of writers, sacred and profane.

7. From special regard to the requirements of the Denkendorf Theological Institution, the preference among philosophical

sciences was to be given to logic; which, however, was to be kept as clear as possible of all trifling subtilties of the school

men.

8. Preparatory to the study of divinity, the Scriptures were to be carefully studied in the original languages as well as in the vernacular translation; and scripture passages proving every principal doctrine were to be recited and rendered familiar to the memory.

Finally, attention was recommended to a few general rules:1. Live piously, uprightly, wisely.

2. Beware of slackening in piety and diligent study.

3. Let your ONE OBJECT and endeavour in EVERY thing be, the glory of God, a good conscience, and sincerity about becoming instrumental to the good of the public.

4. Be careful to keep an accurate diary and memorandumbook.

5. Make appropriate extracts, and refer to them frequently. 6. Examine yourself from time to time, and especially at the close of each week, what progress you have made in every thing.

7. Avoid bad companions as you would avoid death.

8. But cultivate, as much as possible, the society of those who are pious, studious, and learned; seeking with all care to profit by whatever they say and do; and never value yourself upon your learning or piety.

Bengel's own earnest endeavours to promote the design of the Institution are further perceptible, from a passage written by him in the year 1740 (March 7th), which also shows that he set out with this general principle, that "the main business with a pupil is not merely to furnish him with a certain quantum of the various branches of knowledge, but to put him in the way of attaining a good state of thinking and feeling;”—rather to form than to inform him.

"1. With every new set of pupils I go cursorily through Cornelius Nepos, in order to accustom them to my method; though most of them may have read this author elsewhere.

"2. I then read with them Cicero's Epistles, those which are prescribed in the official publication, entitled the (Würtemberg) Ecclesiastical Directory.' In the course of the lecture each epistle is particularly explained and illustrated, and every pupil has afterwards to make a written translation of it.

"3. In lecturing upon Cicero's Epistles, I sometimes give

exercitia extemporanea (philological and other elucidations suggested in our course of reading), from choicest passages of the classics, such especially as appear to have the most immediate bearing upon the passage in hand.

"4. I take occasions for introducing classical antiquities and other needful illustrations, and now and then direct their attention to some book which will give them further information upon particular subjects.

"5. In the weekly exercises, I lay a stress upon elegance in writing, and upon writing our own language correctly. These exercises I rectify in the presence of the pupils, but more with the pen than with words. When full periods are to be formed from dictation, I call upon each pupil for his vivâ voce remarks, which I then correct and complete.

"In Greek, I employ set times for their recollecting and clearly comprehending the paradigmas and grammatical rules. We go through the Greek Testament in two years, during the first months of which I require the text to be translated quite literally; but afterwards, when I find we can get on quicker and with more confidence, I let them read off sentence by sentence into Latin. The more important passages are learnt by heart. To increase our (copia verborum) stock of words, I conduct them through Leusden. After the whole course of these Greek Testament lectures is completed, I lecture with them upon Chrysostom's Treatise on the Priesthood; recommending to the more advanced pupils, Nonnus's Paraphrase of St. John's Gospel;' and ' Macarius.'

"In logic, I contrive that they shall bring into application all the rules they have learnt at the town schools before they come to us. I do not go far beyond the Manual, but explain to them rather more at large in what respects the older and later systems agree or differ; and occasionally suggest a few thoughts which may be useful for deeper investigation by and by. I take opportunities afterwards, when lecturing upon a Latin author, or even upon the Testament, to present to them some practical exercises in logic.

"In history, which is lectured upon during the two last months of our two years' course, we follow the introduction furnished by Essich's Compendium; one chief object being that the pupils may both gain a summary view of the principal epochs, and notice particularly the bearings and connexions between ecclesiastical and general history."

As the tutors of the Theological Seminary were to be not mere lecturers, but educators of their pupils (it having been arranged as one special design of the Institution, that young persons should not be left to themselves during their hours of relaxation, as they were at the High Schools in general), Bengel kept in view this part of his duty with conscientious fidelity. It was with him a particular matter of conscience" to habituate the youth under his care to a reverence for holy things, and to guard them against the sins incident to their age, which are as common as they are dangerous, particularly disingenuousness and impurity." He also laboured "to imbue them as early as possible with elements and principles which he hoped would in time be found most valuable to them in the sacred ministry." And, he had taken the likeliest method of effecting this design; for the maxims on which he acted savoured nothing of the pedagogue, but were of the most liberal kind. "I am not (he said) the most rigid censor of every little failing or youthful silliness that may come under my notice. I give my pupils to understand, in a general way, that every thing of the kind has in it the nature of sin, but I do not express censure upon every occasion; for such things are almost unavoidable till young persons become seriously concerned about the inward discipline of themselves. Forbearance of this sort was well suggested to me by the manner in which the late (school) rector, Essich, acted with his pupils. When he found, upon coming into the school, that all his youths were out of order, he would exclaim, You naughty boys!' (as if he would say, Must you be always at your diversions?") All was quiet in a moment, and every one at his business. On such occasions I too have said, The majesty of young students is not the most important in the world; let it not forget to do homage to the majesty of God.' It is another thing when their youthful sallies have proved mischievous or dangerous; then, of course, things require to be more seriously noticed."

"Delicate as it is for tutors to resort to any of the severer remedies, on account of the danger of impairing their own influence, still among such a variety of youths as must be found in so large a seminary, a degree of sternness may sometimes be even necessary. Care only should be taken that all may be evidently intended for their good, and that any displeasure, however expressed, go not beyond the walls of the Institution. For this reason I am not forward to write to the parents about

the faults of my young charge, &c. Where there is too much strictness, young persons are in general only the more disorderly when left for a while to themselves; indeed, our most careful management of them ought never to be unaccompanied by discrimination between what the Scriptures call nature' and grace.' If such discrimination be regarded by some persons as mere refinement, rather than as practical wisdom, we cannot help it: we can only say that experience proves its necessity. Not that we mean that children should be treated in all respects as grown persons; but we mean that Scripture makes no distinction between old and young, when it says, 'first the natural` (man), and afterwards that which is spiritual.'

"It soon appears how the young people are likely to turn out; indeed, the parents themselves have often unwittingly discovered it to me when they first brought them to the seminary. Those of a cheerful, frank, and open disposition, give us no serious trouble; but good is not to be expected from such as discover disingenuousness, duplicity, and dissolute inclinations.

"Parents, early instructors, and tutors of seminaries, ought to be very careful never to be overcome by irritation, and especially never to extort subjection by any harsh means. These things only serve to harden the temper, and to render it unmanageable; whereas our simple aim should be merely to assist and set young persons right. They must necessarily at times displease me in something or other; but I never think of being at open war with them, lest I should have to put up my weapons with remorse and repentance; all I aim at is, to avoid being partaker of other men's sins.' It may often be right to punish a slighter fault, and to overlook a more serious one unexpectedly to the offender, whereby we may make him ashamed of himself, and gain his heart. Conscience must direct us in all such cases, and it may sometimes direct us to leave such young persons to their conscience. Every one must give account of himself to God. Ephrem Syrus, comparing the tutor with his pupil to a ship with its cock-boat, said, 'Let the cock-boat lie upon the shallows, if it will not come off; but the ship must go on.'

"The worst thing in our Theological Institution is, that we are obliged to retain the pupils, if they are ever so untoward; whereas, in other institutions, as in the Pædagogium at Halle, the concilium abeundi (dismissal) is given to those who will not conform to the rules; so that there is no need of mulct, nor of