denied, I presume, that this country is on the whole advancing in intelligence. The means of improvement are more liberally and more generally afforded to the young than in former times. A closer connexion subsists with the cultivated minds in other countries. A variety of institutions are awakening our powers, and communicating a degree of general knowledge, which was not formerly diffused among us. Taste is more extensively cultivated, and the finest productions of polite literature find their way into many of our families. Now in this state of things, in this increasing activity of intellect, there is peculiar need of an enlightened ministry. Religion should not be left to feeble and ignorant advocates, to men of narrow and unfurnished minds. Its ministers should be practical proofs, that it may be connected with the noblest improvements of the understanding; and they should be able to convert into weapons for its defence the discoveries of philosophy, and the speculations of genius. Religion must be adapted in its mode of exhibition to the state of society. The form in which we present it to the infant will not satisfy and interest the advanced understanding. In the same manner, if in a cultivated age religious instruction does not partake the general elevation, it will be slighted by the very minds whose influence it is most desirable to engage on the side of virtue and piety.

I have observed, that an enlightened nge requires an enlightened ministry. On the other hand it may be observed, that an enlightened ministry is a powerful agent in continuing and accelerating the progress of light, of refinement, and of all social improvements. The limits of this essay will not admit the full development of this sentiment. I will only observe, that perhaps the most reflecting men are not aware how far a society is in debted for activity of intellect, delicacy of manners, and the strength of all its institutions, to the silent, subtle influence of the thoughts and feelings, which are kept alive in the breasts of multitudes by religious instruction.

There is another most important consideration for promoting an enlightened ministry. Religious teachers there certainly will be of one description or other; and if men of well furnished minds cannot be found for this office, we shall be overwhelmed by the ignorant and fanatical. The human heart is disposed by its very nature to religious impressions, and it wants guidance, wants direction, wants the light and fervour of other minds, in this most interesting concern. Conscious of weakness, and delighting in excite ment, it will follow the blindest guide, who speaks with confidence of his communications with God, rather than advance alone in the religious life. An enlightened ministry is the only barrier against fanaticism. Remove this, and popular enthusiasts would sweep away the multitude as with a torrent, would operate with an unresisted power on the ardent imagination of youth, and on the devotional susceptibility of woman, and would even prostrate cultivated minds, in which feeling is the most prominent trait. Few of us consider the proneness of the human heart to extravagance and fanaticism, or how much we are all indebted for our safety to the good sense and intellectual and religious improvement of ministers of religion.

Ignorant ministers are driven almost by necessity to fanaticism. Unable to interest their hearers by ap. peals to the understanding, and by clear and judicious and affecting delineations of religion, they can only acquire and maintain the ascendancy which is so dear to them, by inflaming the passions, by exciting a distempered and ungoverned sensibility, and by perpetuating ignorance and errour. Every man of observation must have seen melancholy illustrations of this truth, and what an argument does it afford in favor of an enlightened ministry!

Nothing more is needed to show the great interest which the community ought to feel in the education of young men for the ministry. But it will be asked, Are not our present means sufficient? Are not our pulpits filled with

well furnished and enlightened teachers? Why seek to obtain additional aids for this important end? I answer, first, that a sufficient number of enlightened ministers is not trained for our pulpits. There is a demand beyond the supply, even if we look no further than this Commonwealth; and if we look through the whole country, we shall see an immense tract of the spiritual vineyard uncultivated, and uncultivated for want of laborers. I answer, in the second place, that whilst in our pulpits we have ministers whose gifts and endowments entitle them to respect, we yet need and ought to possess a more enlightened ministry. Many of our religious teachers will lament to us the deficiencies of their education, will lament that the narrowness of their circumstances compelled them to too early an entrance on their work, will lament that they were deprived by the imperfection of our institutions, of many aids which the preparation for the ministry requires. We have indeed many good ministers. But we ought to have better. We may have better. But unless we will sow more liberally, we cannot expect a richer harvest. The education of ministers decides very much their future character, and where this is incomplete, we must not expect to be blessed with powerful and impressive instruction. The sum is, we need an increase of the means of theological education.

But it will be asked, Why shall we advance funds for the education of ministers, rather than of physicians or lawyers? Why are such peculiar aids and encouragements needed for this profession? Will not the demand for ministers obtain a supply, just as the demand for every other species of talent? This reasoning is founded on a principle generally true, that demand creates a supply; but every general rule has its exceptions, and it is one of the highest offices of practical wisdom to discern the cases where the rule fails in its application.

All reasoning should give place to fact. Now it is an undeniable fact, that whilst the other learned professions in our country are crowded and

overstocked, whilst the supply vastly surpasses the demand, the profession of the ministry is comparatively de. serted, and candidates of respectable standing, instead of obtruding themselves in crowds, are often to be sought with a degree of care and difficulty.

The reason of this is to be found in the difference between the ministry and other professions. Other professions hold out the strong lures of prof it and distinction. They appeal to the ambition, the love of gain, the desire of rising in the world, which are so operative on youthful minds. These lures are not, and ought not to be, exhibited by the ministry. This profes sion makes its chief appeal to the moral and religious feelings of the young, and we all know how much fainter these are than those which I have pre. viously mentioned. Can we wonder then that the ministry is less crowded?

I proceed to another remark. The professions of law and medicine do not imperiously demand any high moral qualifications in those who embrace them. A young man, whose habits are not altogether pure, or whose character is marked by levity, may enter on the study of these professions, without incurring the reproach of impropriety or inconsistency of conduct. The ministry, on the other hand, demands not merely unexceptionable morals, but a sobriety and seriousness of mind, and a propensity to contemplative and devout habits, which are not the ordinary characteristics of that age, when a choice must be made of the business of life. On this account the number of the young, who are inclined by their own feelings and advised by others to enter the ministry, is comparatively small.

I am now led to another reflection, growing out of the last. The profes sion of the ministry has an aspect not inviting to the young. Youth is the period of animation and gaiety. But to the hasty observation of youth, there is a gloominess, a solemnity, a painful self restraint belonging to the life of a minister. Even young men

of pure morals and of devotional susceptibility shrink from an employment, which they think will separate them from the world, and impose a rigorous discipline and painful circumspection. That path, which they would proba bly find most tranquil and most flow. ery, seems to them beset with thorns. Do we not see many obstructions to a sufficient supply of students of theol ogy?

I now proceed to another most important consideration. We have seen, that a large number of young men, whose tastes and feelings lead them to the ministry, is not to be expected. It is also a fact, and a very decisive fact, that those young men who possess these tastes and feelings generally belong to families, whose circumstances are confined, and whose means of educating their children are exceedingly narrow. The children of the rich, born to prospects of ease, and formed to gaiety if not licentiousness by indulgence, have little relish for the ministry. On the contrary, the sons of poorer families, whose circumstances impose great self restraint, whose collegiate education is their whole portion, and often demands their own as well as their parents' exertions, are naturally formed to greater seriousness and consideration, and to a wil lingness to meet the toils and uncertainties of the ministry. From this class of the young, the ministerial profession does accordingly receive its largest supplies. Do we not at once discover from this statement, that this profession demands from the community peculiar encouragements?-Let me briefly repeat what I have said. From the nature of the ministry, a small proportion of the young are disposed or fitted to enter it, and of this small number a considerable part are unable to defray the expenses of their education; and yet the community has the highest possible interest in giving them the best education which the improvements of the age and the opalence of the country will admit. Is it not as clear as noon day, that there ought to be provided liberal funds for this most valuable object?

Will it here be asked, why the can

didate for the ministry cannot borrow money to defray the charges of his education? I answer, it is not always ea sy for him to borrow. Besides a debt is a most distressing incumbrance to a man, who has a prospect of a salary so small, that, without exertions for eign to his profession, it will hardly support him. Can we wonder that the profession is declined in preference to such a burden?

Where this burden however is chosen, the effect is very unhappy, and the cause of religion is often a sufferer. The candidate, unwilling to contract a larger debt than is indispensable to his object, hurries through his studies, and enters unfurnished and unprepared on the ministry. His first care is, as it should be, to free himself from his pecuniary obligations; and for this end he endeavours to unite some secular employment with his sacred calling. In this way the spirit of study and of his profession is damped. He forms negligent habits in his preparation for the pulpit, which he soon thinks are justified by the wants of a growing family. His imperfect education therefore is never completed. His mind remains sta tionary. A meagre library, which he is unable to enlarge, furnishes the weekly food for his flock, who are forced to subsist on an uninteresting repetition of the same dull thoughts.

This is the melancholy history of too many who enter the ministry. Few young men among us are in fact sufficiently prepared, and the conse quence is, that religious instruction is not what it should be. The community at large cannot perhaps understand how extensive a preparation the ministry requires. There is one idea however which should teach them, that it ought to be more extensive than that which is demanded for any other profession. A lawyer and physician begin their employments with a small number of clients or patients, and their practice is confined to the least important cases within their respective departments. They have therefore much leisure for preparation after entering on their pur suits, and gradually rise into publick

istry in the composition and delivery of sermons, and in the best methods of impressing the human mind, and to awaken an enlightened zeal and ardour in the performance of all the of fices of ministerial life. What serious and reflecting man is not often reminded on the Sabbath of the painful truth, that some institution is needed to train our ministers for the impressive and effectual discharge of their duties! How much ability is lost, wasted, for want of the discipline which has now been recommended.

We want not only these professorships. We want funds to enable our young men to devote a longer period to preparation for the ministry.

These additions to the establish. ments at Cambridge, especially the foundations for assisting students in divinity to reside there for a proper time, would secure to the community the full benefit of the many advantages already possessed by the university for theological education, particularly its large and excellent Library. How great a blessing will be conferred on the church, if these aids are provided! We are apt to consider these as aids for Students in Theology. They are aids for ourselves, and for our children, who are to sit under the instruction of those, who may thus be trained, and who will be unspeakable gainers from our own bounty. The cause is our own and our children's. Let us not betray it by supineness, or a contracted mind.

It ought to be particularly observ. ed, that the consequence of enlarging the theological funds of the University will not be the communication of a sectarian character to that institution. The design is not to inculcate the peculiarities of any sect, but to place students of divinity under the most favorable circumstances for inquiring for themselves into the doctrines of revelation.

It is not intended that the course of instruction given to the undergraduates shall be in any degree affected by the proposed extension of the theological department. The University in consequence of this extension will not become a Theological College, any more than it became a Medical College when the several medical professorships were founded. It is well known, that in the distinguished Universities of Europe ample provision is made for preparing students for every profession. This we trust will be the glory of Harvard. We hope to see an institution for Law as well as for Medicine and Theology, so that thus our alma mater, our beloved and venerable parent, will send forth sons, furnished for honourable and useful action in all the liberal professions and in every distinguished walk of life. Let her grateful children never rest till this hope be accomplished.

It may be proper to mention, that the object which has now been recommended is not of recent sugges tion. The late Chief Justice Parsons communicated to a friend an address to the publick on this very subject, prepared by the late Rev. Mr. Buckminster. The Chief Justice expressed an unusual interest in the object, and observed, that a man in the last hours of life must derive great consolation from recollecting that he had contributed to its completion. The reasons of its postponement to the present time were the peculiar circumstances of the country.

These remarks are respectfully submitted to the friends of Harvard University, of an enlightened ministry, of free inquiry, and of pure Christianity. Let them be weighed with seriousness, and it is hoped, that they will awaken some interest in the best and noblest cause, which human benevolence is permitted to advance.

SIR,

ure, the earliest opportunity of ac knowledging the receipt of your oblig ing letter of the 31st of May last.