"The field is the world," and the injunction to "pray the Lord of the harvest that he would send forth laborers into his harvest" has reference to the whole field, and not to any exclusively favored portion of it. The design of the christian ministry is the conversion of the whole world to Christ.

The design of Theological Seminaries is to provide the most efficient ministry for this purpose. The world is to be kept in view, and a ministry best adapted to its entire subjection to God is to be provided. I assume this proposition therefore as true

-THE GREAT DESIGN OF THEOLOGICAL SEMINARIES IS TO FURNISH THE MOST EFFICIENT MINISTRY FOR THE WORLD.

The present purpose is to give an attention to the inquiryhow shall this great design be attained? The answer will be given under a few general heads, and the whole subject followed through several particular deductions.

To provide the most efficient ministry for the world, theological seminaries must labor

I. To extend and perfect theological science.

No new revelation is to be expected from heaven. Nor are we to expect that any new fundamental principles will be discovered, in the revelation which has already been given. The sanctified minds of eighteen centuries have been devoutly directed to the Bible, and it cannot be that any doctrines or duties essential to salvation, remain yet hidden beyond the reach of their researches. Such a supposition would be an impeachment of the wisdom and sincerity of its divine author. The great doctrines which compose the system of SUBSTANTIAL CHRISTIANITY can never be greatly modified by any subsequent investigation. These compose "the foundation of God," which "standeth sure."

But theology as a science is far more comprehensive. It includes not only the truths necessary to salvation, but many important and influential doctrines in addition. Every theological system must contain much besides its fundamental principles. Collateral doctrines and legitimate deductions, philosophical explanations and practical results must all belong to the system, and all be harmoniously combined and amply demonstrated. In its perfect state the system must be inclusive of all truth which belongs to theology. What has already been discovered must be put in its proper place, and there must also be space enough for the harmonious addition of all new truth which shall be discovered in time and eternity. The right system must be

competent to embrace all truth, and put all truth in its right place.

It is therefore clear that there is great room for improvement in theological science. Not only is there more truth to be discovered and systematized, but the definite shape and outline of the system which shall include what has already been found, is far from being satisfactorily settled. Two great general systems, the Calvinistic and Arminian, hold their place in the religious world, and with their various modifications divide the sincere and devout disciples of the Lord Jesus Christ. Both include the truths of substantial Christianity, and therefore in the great essentials of salvation the sincere members of each have but "one Lord, one faith and one baptism." But beyond these foundation doctrines of a common salvation, they each have a system of important truths which are widely different from each other. They involve different philosophical explanations, and compel to the different interpretation of the same texts of Scripture. Though they are each harmonious with their own parts, yet are they so different from each other, that both cannot be true; and yet both, as to general system, are so comprehensive that one of them must be true. In this one fact there is enough to convince us that theological science is yet far from its utmost attainable perfection. Who shall say that it is a hopeless effort to find which of these is the true system? And who believes that this may not be so enlightened and fortified by Scripture and reason, that in proportion as prejudice and party die, and an honest love of truth prevails, the whole of Christ's "disciples indeed" shall be brought intelligently and cordially to embrace it? It is promised that such "shall know the truth, and the truth shall make them free." There might still to different minds, be different modifications and explanations of particular portions, but it would be substantially the same general system. This can be done. Diligent and serious research will find truth enough to establish and confirm the right system, and send the false one to the oblivion which now covers the exploded planetary theories of Ptolemy or Tycho Brahe. *

The words of the pious and learned John Robinson, who was the pastor of the English church in Holland which sent the first colony to the rock of Plymouth, and spread over this land the faith of the puritans, are here highly appropriate. As the sails of the Mayflower which was to bear them across the ocean were spread to the

All science is subsidiary to theology. And at the present day the votaries of science are pushing forward with ardor and success in all the departments of human knowledge. The present is a most auspicious time to advance theological science. Many things conspire to elucidate the Bible. Pure truth yet lies hidden in the exhaustless mine of revelation, and facilities for bringing it forth to light multiply around us. Mental science is improved, and the laws of the human mind are better understood. The philosophy of language, and principles of interpretation-the manners and customs, geography and natural history of the nations of the Bible, are better known. The discovery and examination of ancient monuments, cities and sepulchres, with all their inscriptions, sculptures and hieroglyphics-the more attentive study of dogmatic history bringing out and comparing former religious opinions-and especially the application of the truth and its results by missionary efforts, in the case of great numbers and wide varieties of the heathen-are all pouring their converging rays upon the sacred record, and throwing a light upon every page, unknown since the Holy Spirit inspired holy men of old to write it.

Theological Seminaries are required to avail themselves of all these advantages for better understanding the Bible, and

winds, he says—“Brethren, we now quickly part. — Whether I see your faces on earth again the God of heaven only knows. Follow me no further than you have seen me follow the Lord Jesus Christ. If God reveal any thing to you by any other instrument of his, be as ready to receive it as ever you were to receive any truth by my ministry: for I am verily persuaded, I am confident the Lord hath more truth yet to break forth out of his holy word. For my part I cannot sufficiently bewail the condition of the reformed churches, who are come to a period in religion; and will go at present no further than the instruments of their first reformation. The Lutherans cannot be drawn to go beyond what Luther said: whatever part of his will our good God has imparted and revealed unto Calvin, they will rather die than embrace it; and the Calvinists you see stick fast where they were left by that great man of God, who yet saw not all things. This is a misery much to be lamented, for though they were burning and shining lights in their times, yet they penetrated not into the whole counsel of God, but were they now living they would be as willing to embrace further light, as that which they at first received. Remember it—it is an article of your church covenant-“ Be ready to receive whatever truth shall be made known unto you from the written word of God." Mather's Magnalia, Vol. I. pp. 59, 60.

apply the whole diligently to the extension of theological science. It is essential to the training of the most efficient ministry for the world. An improved philosophy is subjecting the world of matter to man; and a clearer and more comprehensive knowledge of the system of divine truth is also to bring the heart and conscience under the power of the preacher. Any fact, however minute, which places one text of Scripture in a clearer light, is invaluable to the world. No finite mind can predict its ultimate results. It is by this increased knowledge of divine truth, that the church of God in the latter day can afford to dispense with all the "mighty signs and wonders" of the primitive age.

II. To secure a thorough and specific mental discipline.

An academical course of study is designed for the general development of all the faculties. The process of discipline in all colleges should be adapted to call forth the energies of the whole mind. Nor is there at present any probability that a more efficacious course will be found, than the long tried and approved system of thorough classical and mathematical training. But when the mind is brought under the influence of the theological seminary, though it should be allowed to relax none of its energies, yet henceforth its training is no longer to be general but specific. The object now is not merely a strong mind, but an able minister-not generally, the capacity to strike hard, but specifically, to know what to strike, and how to hit. It is the want of this specific discipline, which leaves too many to spend their lives in doing little else than "beating the air."

There must therefore be a course of discipline pursued with specific reference to the peculiar object. It is a standing law of dynamics, that all moving forces must be applied in the direct line of their natural tendencies. You can accomplish nothing by working against nature. The water-wheel may be mechanically perfect, but it will not move against the streamthe machine will never reverse the direction of the power which propels it. No skill of the mechanic can accomplish any thing, in violation of this law of nature. Indeed all skill is found in the most exact observance of it. But the laws of mind are as constant as the laws of matter, and all successful action upon mind must accord with them. Divine truth has its own nature -that which gives to it its specific identity-and mind has its own nature; and nothing will be gained by applying the one to the other contrary to nature. God's Spirit does not subvert

his own laws in either the mind or the truth, when he renews and sanctifies the mind through the truth. Man is no further a successful instrument, or an effectual co-worker with God in the salvation of sinners, than he exerts his agency in conformity with these unchanging laws. No power of intellect or fertility of genius can avail any thing in opposition. He must know the nature of the material on which he works, and of the instrument by which he works, and thus select with wisdom and apply with skill, or he will “labor in vain and spend his strength for nought."

It has been assumed, that the best way of gaining this practical wisdom in the ministry is by a process of instruction under the direction of some wise and experienced pastor. The success of such men as Hooker, Porter and others, has been adduced in confirmation. But while it is admitted that there must be wisdom and experience in all the departments of theological instruction, and that on this account it will be found a matter of constant necessity, to supply theological seminaries to a great extent from the pastors of the churches, yet there are many considerations which go to prove, that the seminary, and not the study of the private pastor, is the place to provide the most efficient ministry for the world.

Few such men as those above referred to can be found; and if they were far more common in the churches, the vast accumulation of ministerial labors upon settled pastors at the present day would utterly forbid their assuming this additional burden. The number of young men now preparing for the sacred office, and the prospective demand of the world for many more, destroy all rational hope of supply from such a source. Besides, the seminary is the best place for ministerial training. A broader system is pursued and more helps are at hand-the stimulus of numbers is felt, and opportunities of discussion and friendly mental collision are afforded—and in the surrounding region, especially among the new churches of the West, the calls for biblical, catechetical, and Sabbath school instruction, and all the facilities for social exhortation and prayer, and every practical preparation for the ministry are far more abundant than any single pastor's time, or library or parish can afford. It is the design to accumulate these facilities for thorough and specific discipline in theological seminaries, that they may apply them to the great purpose of providing for the world, the most efficient ministry which can be made out of fallen men.