"Ah! what is life thus spent? and what are they
But frantic, who thus spend it? all for smoke-
Eternity for bubbles proves, at last,

A senseless bargain. When I see such games
Played by the creatures of a Power who swears
That he will judge the earth, and call the fool
To a sharp reckoning, that has lived in vain :
And when I weigh this seeming wisdom well,
And prove it, in the infallible result
So hollow, and so false,-I feel my heart
Dissolve in pity, and account the learned,
If this be learning, most of all deceived."

There are indeed objects connected with this world's affairs, which are worthy of a comparative ambition and toil. The researches of science, properly pursued, give expansion and loftiness to the intellect, and develope principles of the widest application to every day's business. The several employments of husbandry, commerce, and the arts, as well as the learned professions, offer spheres of labour and inquiry, by no means inconsistent with the true dignity and destiny of man. Even the accumulation of property and the enjoyments of our social nature, justly regulated in degree and motive, have a legitimate place in the plans of life. It is only contended, however, that these interests are secondary, and should be subservient to one supreme business. To expand and refine, not the intellect only but the entire soul, to secure an inward peace, which passeth all understanding, to do good to our fellow-beings, on a scale commensurate with their true interests and prospects, to glorify God in our bodies and our spirits, and, in the very process of all this work to lay up treasures in heaven, where moth and rust cannot corrupt, nor thieves break through and steal,-all these, comprehended in one, are the real purpose of human life, which never can be begun, carried on, or completed, except by means of the "fear of the Lord' and obedience to His will.

On this, the practical and vital question of every man's life, the wisdom of earth and that of heaven are in flat contradiction. One proposes principles of character, answering to the justice and benevolence belonging to fleshly interests, without correction of their sordidness and vanity; the other demands that we shall be just, benevolent and intelligent, under the law of inward truth, and before the sight of the omniscient eye. One asks us to live for the approbation of the present selfish age; the other for that of our hearts, the good on earth and the glorified in heaven. Following one, we live for the treasures which have filled the coffers of avarice, and the laurels which have decked the brow of ambition; following the other, we are rich in faith, though called to suffer every loss, and possessed of honour that cometh from God, though "made as the filth of the world, and the offscouring of all things." The light of one shines only on the path of this world, and is extinguished by the damps of death; the other, dawning feebly through the clouds of

the flesh and sin, shall break forth in full orbed spendour amidst the wreck of our mortal tenement, and culminate amidst the glories of the world beyond the grave. One points us to Cæsar, Hannibal, and Napoleon, as its models and best ornaments; the other holds before us the long train of martyrs and confessors who have blessed the world with the toils and sacrifices of love, and have gone to wear the crown of glory; and especially bids us "look unto Jesus the author and finisher of our faith; who, for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God." Tell me, then, ye who hear, which is the surest guaranty of wisdom and a good understanding.

III. The obligation involved in this subject may be stated merely without argument, as it will commend itself to every reflecting mind.

The wisdom to be attained is personal, and so are the moral character and duty, which are the first steps toward the attainment. It follows, therefore, both as a matter of imperative obligation, and of indispensable interest, that every person ought to be possessed of wisdom and a good understanding, and ought to seek it in the only available way. From this conclusion no one can possibly escape. Every one should bestow adequate consideration upon the place assigned him in the universe, the faculties with which he has been endowed, the business which he is called to perform, and the destiny for which he is to make preparation. Without this, it is vain to expect that he can fulfil the objects of his creation, or secure acquittal at the bar of his own conscience, and, much less, at the bar of God. And surely then, without this, all knowledge and morality-though useful for temporary purposes-as measured by the scale of truth, are empty and fruitless boasting. It is under this earnest sense of things, that the "wisdom" of God's word, "crieth without; she uttereth her voice in the streets; she crieth in the chief places of concourse, in the opening of the gates; in the city, she uttereth her words, saying, How long, ye simple ones, will ye love simplicity, and the scorners delight in their scorning, and fools hate knowledge? Turn you at my reproof; behold I will pour out my spirit upon you, I will make known my words unto you.' (Prov. i. 20-23.)

And now, Young Gentlemen of the graduating class, what I say to all who hear me, I say with special emphasis to you. It is a solemn thought to me at this moment, that never more in the class room, nor in the sanctuary of God, will I be allowed to address you. It is the hope of the members of the Faculty, to meet you in the places of honour and usefulness, to which Providence may call you, and often to hear of your welfare; but they now cease to be your instructors, though they shall never cease to be your friends. Wearing your collegiate honours, you will soon resume your places in the circle of home, where even now, many hearts beat with anxiety to

greet and congratulate you. That point in your history has now been reached, which you have long anticipated with hope, and perhaps not without impatience. You will now break up the associations of college life, never again to renew them after the same manner. The severe struggles and high responsibilities of the world now await you. Your scholarship, your manners, and your principles, must pass under the scrutiny of a discerning public. You have duties to perform, and activities to put forth, for yourselves, your friends, your fellow-men, and God, your creator and judge. Temptations-many of them assuming the most fascinating forms-will surround, and, if you watch not, will inthral you. You will have to choose, under a responsibility, never before so fully your own, between the crooked policy, the sordid schemes and the selfish purposes, which promise success and glory, but turn in the end, to blasted hopes; and the less pretending path of rectitude and duty, which, alike in prosperity and adversity, leads forward under the smiles of a happy conscience, to a peaceful death and a glorious immortality. How many hearts wait anxiously for your decision I cannot tell you. What untold fruits, sweet or bitter, shall result from your choice, you will know only as you survey your course of life from the point of its termination, or as, at the tribunal of the Almighty, your deeds and the secrets of your hearts shall be revealed. Whether your talents, acquirements, and efforts, shall be a blessing or a curse to mankind, remains under God to be decided by yourselves.

At this solemn crisis, then, I ask you, probably for the last time, to consider that "the fear of the Lord is the beginning of wisdom, and a good understanding have all they that do his commandments.' The first step to be taken is the surrender of the heart to the Son of God. It is so by the authority of God, and by the consent of all the really wise who have ever lived; it is so, in the face of all the fascinations which perverted genius, miscalled wit, and social profligacy have thrown over the footsteps of sin. Tell me not of the birthright of genius and the dignity of learning, if you mean not to have them sanctified by the favour of God. Say nothing of the philosophy which excludes the doctrine of the cross, nor the morality which knows nothing of its life-giving power. Deceive not yourselves with the mischievous pretensions of any other ambition, than that which aims, first of all, to please God, and to be rewarded with his blessing. Tell me that your hearts are fixed, to trust the merits of a crucified Redeemer for salvation, and to regard yourselves, in all your purposes and conduct, as "not your own but bought with a price," and friendship can ask no better pledge of your truest success and peace. Give me the evidence that you have dedicated yourselves to the service of God, and have resolved to make His word the man of your counsel, and, in all things, to follow the guidance of his providence and Spirit, and I will gladden the hearts of hundreds with the blessed intelligence. In addition to the animating fact that fourteen out of eighteen comprising your number are, by profession, followers of the

meek and lowly Jesus, let me have reason to believe that you are all his sincere and devoted disciples, and I will promise you, in the name of the best of masters, the blessedness of a service, whose very selfdenials take hold of a peace which passeth knowledge, and whose rewards are made up of the glory which the Son of God had with the Father, before the world was. May God bless you! Amen.

ARTICLE XVI.

CANDIDATES ENLARGING THE MINISTRY.

A PASTORAL LETTER TO CANDIDATES FOR THE GOSPEL MINISTRY.

ISSUED BY THE BOARD OF EDUCATION OF THE PRESBYTERIAN CHURCH.

PRESBYTERIAN EDUCATION ROOMS PHILADELPHIA.
February, 1853.

DEAR BROTHER IN CHRIST:-It is our earnest desire, in this pastoral letter, to assist the reflections which may naturally arise in your mind, on the day of special prayer, from the inquiry, "What can I do to increase the number of candidates for the ministry, in the Presbyterian Church?" Such an inquiry is obviously in accordance with the spirit of the observance recommended by the Assembly, and with a true sense of your own responsibility.

1. Permit us affectionately to specify, as an instrumentality bearing upon this subject, the influence of your personal example. A holy life is the crowning excellence of the Gospel plan. It is an argument priceless and irresistible for everything good. The best recommendation to others of the sacred profession you are aiming to enter, is your own appreciation of it, as indicated by a holy walk and conversation. A candidate for the ministry influences, for good or for evil, the opinions and purposes of others. This influence, generally an unconscious one, is both extensive and efficacious, and needs the careful supervision of the inward principle of spiritual religion. How precious is the example of a classmate, or friend, of eminent piety, in keeping before your mind the responsibilities of the Christian ministry! His very presence excites awe and reminds of heaven. His life is an argument for his profession. Wherever he goes, he will give a favourable representation of its claims; and commend the pursuit, which he has felt called of God to engage in.

On the other hand, the prejudice which an unsuitable, indiscreet, or godless candidate may excite against the ministry, can never be portrayed in human language. As a matter of fact such a prejudice has been engendered in many a neighbourhood. Failures are injurious to an extent far exceeding the computations of the delinquent, and are followed by a desolation which it is always easier to create and to extend than to repair. Failures are not properly limited to those candidates who cease to study for the ministry, and who turn off

into other professions. Some who persevere in their preparatory studies do more evil to the ministerial ranks than those who have deliberately changed their course. Every candidate fails in an important sense, when he produces the impression that he is undervaluing the solemnity and responsibility of the sacred office, or has inadequate qualifications for the discharge of its duties. The world, indeed, is prone to censure severely, and is often uncharitable in its criticisms; and yet, on the whole, its estimate of character is more apt to be too favourable than the reverse. And even if a want of charity were the general characteristic of its decisions, this very perversity would constitute a plea for Christian watchfulness and prudence. A careless word, a hasty temper, and, much more, a guilty act, on the part of a candidate, may fatally impair, in the minds of others, the authority and dignity of the sacred office itself. It is thus possible for a young man, who has not the requisite qualifications of piety, or of intellect, by entering the ministry himself, to keep others out of it. There is unquestionably great need of high personal character, in order to exalt the profession, in the midst of a wicked and gainsaying generation.

Some of the best friends of our Church have expressed their fears lest a too easy access to the ministry, through the system of benevolent aid extended to students, may not have impaired its general character and usefulness, as well as its numbers. Whilst the Board of Education have no evidence of the justice of this apprehension, it is their duty to take warning from every friendly suggestion, and to endeavour to "stir up the pure minds" of the young brethren under their care, on all suitable occasions, and in reference to all proper topics of exhortation. High personal qualifications are necessary conditions in keeping the operations of the Board free from reproach. The evil of encouraging improper candidates extends into the very heart of the prosperity of the Church. Nor is it the least of its results that it reacts against the increase of the ministry.

We, therefore, tenderly invite you to consider the connexion that exists between your own character, and the efforts of the Church to call the attention of her pious youth to the ministerial office. One of the best ways in which you can effectively co-operate in these efforts, is by presenting an example of what a minister ought to be. Let your light shine. Let the graces of your Christian character unite with the dignity of the office, in pleading for good-will toward it. An old writer has said: "That is not the best sermon which makes the hearers go away talking to one another, and praising the speaker; but that which makes them go away thoughtful and serious and hastening to be alone." So that is not the best candidate who makes the greatest impression for ready wit, and polished manners, and deepest intellect; but the one who has most of the love of Christ in his heart, and who adds to the acquisitions of learning the force of a religious character, that represents truth and grace to man.

2. A candidate for the ministry may assist in increasing the num