themselves, for that will and ability is given of God alone.' And in the same service, the question is put, do you think in your heart, that you are truly called, according to the will of our Lord Jesus Christ, to this ministry?" A similar inquiry also is made in the form for the ordering of deacons.'-' Do you trust that you are inwardly moved by the Holy Ghost, to take upon you this office and ministration, to serve God for the promoting of his glory, and the edifying of his people?'-It is sufficient to ask, what must be the state of that candidate for so honourable and holy and responsible a station, who, in the presence of God and his church, replies in the words, ' I trust so;" while to such inward motion of the Holy Ghost' he is utterly a stranger! I would not attempt to analyze the moral feelings of such a man, nor to describe the lamentable state of the unfortunate congregation, which is destined to undergo so great an affliction, as that of being subjected to his ministrations.

« I do not think it necessary to make any apology, for introducing here, the sentiments already expressed. The pious student will appreciate the motive which suggests them, and he who has inconsiderately begun the study of divinity, with the intention of entering the Christian ministry, may perhaps be induced to pause, and to consider, whether he really is called by God, to assume so responsible a character." Turner's Essay, p. 106.

In a similar strain, Dr. Wilson, Professor of Systematic Divinity, concludes an admirable Address upon the subject of Theological Studies, by showing that learning is indispensable to the ministerial character.

"Having thus seen the high claims of Theology, and noticed some of the principal obstacles to its due cultivation, we are naturally led to ask, Is there any thing in the nature of this science, or in any circumstance connected with it, which causes it to stand in no need, like the other sciences, of human exertion and aid, through both the devotion of intellectual powers and the contribution of liberal support, to preserve, improve, and communicate it?-a question intimately connected with the interests of the institution which has been so frequently and earnestly recommended, by the venerable Fathers and the supreme council of our church, to the fostering care of her members :—and so recommended from a deep conviction, on the minds of those best qualified, by their own learning and experience, to form a correct judgment, of the great importance of the institution to the respectability and extensive usefulness of her clergy.

"Far be it from me to question the reality and necessity, or to diminish the importance, of a divine illumination of the mind, which is promised and imparted for the support and advancement of religion. But in the present state of the church, that illumination is not designed to supersede, but only to assist, human exertions. Immediate inspiration has long since ceased; and attentive and labori

ous study, properly and advantageously directed, must be now the means of acquiring the learning essential to the prosperity of theological science, That learning is thus essential, will now be denied by few. At an early period of the church, it is true, the enthusiastic opinion was introduced, and occasioned considerable controversy, that human learning and study were not only useless, but pernicious to religion; an opinion which continued to prevail extensively until the reformation, and which, even at the present period, though generally abandoned, has some advocates. But it is one which is contrary to scripture, to reason, to primitive example, and to experience; whether we consider it in relation to the power of communicating theological instruction, or to the preservation and purity. of the science itself.

"With respect to the former, it is obviously absurd to expect solid and correct instruction from the ignorant. And why, in the early ages of Christianity, were supernatural gifts of learning as well as of power-of the word of wisdom,' and the word of knowledge,' as well as of miracles'--so liberally bestowed by Heaven upon the heralds of the gospel? Because such gifts were necessary to its success, and those heralds were not, by natural means, possessed of them. When the extraordinary source from which they then flowed ceased, according to the good pleasure of the Almighty, to supply them, could they become unnecessary, because other sources, from which they might be obtained, were to be resorted to ? The importance of the learning continued the same, though the means of acquiring it were changed. Even during the age of inspiration, St. Paul exhorted Timothy to give attendance to reading' as well as to exhortation and doctrine.' The same principle actuated another of the apostles, and also their companions and their immediate successors; as we find from the establishment of seminaries for theological instruction by St. John, St. Mark, and St. Polycarp. Other proofs of regard for learning might be given from the early history of the Christian church. And under the old dispensation, the schools of the prophets were designed for a similar purpose; notwithstanding a succession of prophets, divinely in spired, was kept up during nearly the whole of that dispensation; which might be supposed to render these ordinary means of acquiring knowledge unnecessary." Wilson's Address, p. 28.

Such being the principles upon which the Theological Seminary is conducted; we have to thank Bishop Hobart for convincing us that its fruits will not be unworthy of the soil. While other professors, make us acquainted with the lessons which the church proposes for her ministers, his sermons now before us shew the manner in which she teaches her children. And the exhibition of sound scriptural instruction contained in these volumes, is not only a confirmation of the integrity and value of the American Church, but an

especial testimony to the General Theological Seminary, of which Bishop Hobart is one of the principal managers.

We extract a few pages from his valuable work, in proof of these assertions. It is impossible to give a detailed account of its contents, but the passages now selected may be taken as fair specimens. Confining ourselves (since our limits require it) to a single sermon, let the reader take the trouble to peruse the following extracts from a discourse upon walking by faith not sight.

"Let us contrast the effects of walking by sight and by faith, in

"Regarding only the suggestions of sense, how greatly should we mistake in this important particular. He who walks by sight, who disregards the views which faith affords him of the end of his 'being, considers it as consisting only in the gratification of his passions, in securing his prosperity and enjoyment in the world. His character as a spiritual" and accountable creature, bound to glorify, by the service of his life, his beneficent Maker, enters not seriously into his thoughts, and forms no part of his calculations. These are all directed to the means of advancing his temporal felicity, and of securing those worldly objects, which possess the highest place in his estimation. The things that are above the world, the spiritual realities of a future and eternal state of existence, are lightly regarded. They never form the subject of his contemplations, never interest his feelings, or influence his conduct. Laying up treasure upon earth, he considers as the end of his being, and the sum of his happiness. And while his supreme efforts are directed to the attainment of those objects that gratify only the inferior powers of his nature, and to a provision for the wants and enjoyments of his weak and perishing body, the salvation of his soul, that momentous concern which should transcend in his thoughts and exertions every other, is forgotten, neglected, or postponed.

"How different the character of him who walks by faith, who regulates his views and his conduct by those truths and principles which the Gospel proclaims. He considers it as the end of his existence, to glorify, by the devoted service of his life, that adorable Being, who hath ranked him so high in the scale of creation; who hath endowed him with all those capacities which qualify him for the attainment of temporal happiness, with those high and vigorous powers that fit him for spiritual exercises, for the service and enjoyment of the infinite source of felicity; who preserves his frail nature from the numerous assaults to which it is exposed; who bestows upon him in bountiful profusion innumerable enjoyments; who hath rescued him from sin and misery by the sufferings and death of his only begotten and beloved Son; and who, through the merits and grace of this Son, remits the penalties

of his offences, restores him to the favour which he had forfeited, and prepares for him those glorious and immortal felicities, that perfection of virtue and enjoyment, which though they are the reward of his obedience, infinitely transcend the merits of his best performances, as they exceed his comprehension and his hopes. Habitually regarding the present life but as the threshold of his existence, he directs his views to that eternity in which his destiny is to be fixed in felicity or woe. And considering every thing that ministers to his prosperity and advancement here, to the gratification of the desires and appetites of his corporeal nature, as inferior and sometimes even corrupting objects of pursuit, he devotes his su preme efforts to a provision for the wants of the imperishable prin ciple within him, to securing the salvation of that soul which is destined to live for ever, and which will be the subject of happiness or misery, when the busy scenes and noisy pleasures that in the world engage and attract, are dark and silent as that grave to which they have descended.

"II. The effects of walking by sight, and not by faith, with regard to the character of our being.

"He who regulates his views of himself only by the suggestions of self-love and the dictates of a corrupt reason, considers himself as comparatively pure and perfect. He does not acknowledge or feel that he is subject to the dominion of sin, and obnoxious on account of his actual transgressions to the just displeasure of God. He regards the indulgence of the corrupt propensities of his nature, as sanctioned by the powerful impulse which urges him to the gra tification, and by the pleasure which the indulgence affords. The character and effect of his vicious indulgences, as opposed to the holiness, and forbidden by the commands, of that God to whom he is accountable, as involving him in guilt, and rendering him obnoxious to punishment, occupy no share of his thoughts. Or, if his character as a sinful and guilty creature be admitted, the extent to which he is subjected to the dominion of sin, its evils and malig nity as opposed to the holiness, violating the authority, and abusing the goodness of God; and the degree of his guilt in the actual transgressions which he hath committed, are not fully and correctly appreciated. The views which the Scripture unfolds of man, as at enmity with God, through wicked works,' as unable of himself, without the influences of divine grace, to purify his corrupt nature, and to render to God an acceptable service, are revolting to his, pride, and therefore rejected, or only partially felt and acknowledged.

"But these are the views most deeply felt and cherished by him who lives by faith. The corrupt propensities of his nature, which prompt him daily to indulgences and actions offensive to God and forbidden by the divine laws, he feels, acknowledges, and deplores. The evil of sin, in all its consequences, with respect to the authority, the holiness, the justice, and the goodness of God, and to the purity, perfection, and happiness of his own nature, he fully admits,

and seriously contemplates; and under the sense of its enormity, and of his own subjection to it, the most solicitous object of his attention is, the means of deliverance from its guilt and dominion.

"On this momentous subject of the means of release from the guilt of sin and of the pardon of transgression, what satisfaction can he obtain who lives only by sight? What assurance can reason and nature afford of the mode and conditions of pardon? Is a merciful God prompt to forgive? Yes: but a holy God must view sin with indignation; a just God must punish iniquity; the righteous Governor of the world must preserve his moral government, and cannot permit his laws to be violated, nor his authority to be contemned with impunity. How then can the holy, the just, the righteous, Governor of the Universe forgive sin, remit the penalties incurred by the wilful infraction of his laws? Would not pardon, even on repentance, in licensing crime by absolving it from punishment, oppose his holiness, violate his justice, and subvert his authority? Here, to say the least, reason and nature are perplexed; and he who consults only their dictates and suggestions, who walks only by sight, must be in darkness and doubt as to the momentous enquiry, how God can be just, and yet justify the sinner.

"This enquiry does not perplex or agitate him who walks by faith. He beholds it luminously answered in the cross of Christ. There it is that mercy and truth meet together;' that divine holiness is displayed and established, by the infinite dignity and perfection of him who expiated God's displeasure against sin; that the divine justice is vindicated by him, who infinite in his nature, paid in man's nature, the satisfaction which that justice required; and there the divine authority is maintained in executing to the uttermost on an all-perfect victim, the penalties of a violated law. God is just, God is holy, God is the righteous Governor of the world; and yet God in mercy forgives the penitent sinner. Oh! what opposites are reconciled by the cross of Christ-the punishment of sin, and the pardon of the offender! What a mystery is resolved by the cross of Christ-the display of his holiness, the vindication of his justice, the preservation of his authority; and yet the boundless exercise of his mercy! The cross then is the object of wonder, of love, of confidence to him who walks by faith. • God forbid that I should glory save in the cross of our Lord Jesus Christ,' is the language which evidences his profound sense of the exalted display of all the divine perfections which it affords, and of the precious benefits which it assures to him. Not in the sighs of his contrite spirit; not in the tears which the sense of guilt calls forth; not in the confessions by which he laments his unworthiness; not in the supplications by which he implores pardon; not in the resolutions by which he pledges himself to renounce sin, and to serve his God; not in those holy works by which he carries his resolutions into effect does he place his hopes of pardon-these are founded only on the merits of him whom God hath set forth as a propitiation for sin. And while he who walks only by sight is perplexed by