disciples before he left this world, that he would not leave them orphans, but would come to them; that he would take up his abode with them; so he daily verifies this promise to the humble soul. "Behold I stand at the door and knock," says he, "if any man hear my voice, and open the door, I will come in to him, and sup with him, and he with me;" in other words, I will refresh him with tokens of my favour-I will grant him spiritual consolations.

Again: he is under the teaching and influence of the Holy Spirit. As when after he first believed, he was sealed with the Holy Spirit of promise, as an earnest of the inheritance of the purchased possession; so, the joy and consolation which the Spirit communicates to his mind, by means of the word of truth believed, is not to be described; but must be known and felt to have a right estimate of it. And thus he proves himself to be a comforting Spirit of a truth; agreeable to the promise which Jesus made, when he said, he would send him. As the Spirit of grace and supplication, he assists the believer in approaching to God, by interceding for him, and rendering his prayer effectual through the sacrifice of Christ; thus he prays both in the Spirit, and with the aid and assistance of the Spirit. And thus we see how the Divine THREE, the Father, Son, and Holy Spirit, become the source of grace and peace to the believer in his walk with God in this world. Hence, he is growing up in meetness for the inheritance of the saints in light. In this state of mind, he does not live to himself; he is not content with possessing the internal evidences of the blessedness and safety of his state, but he lays himself out to advance the real welfare of his fellow-men in general, and his brethren in Christ in particular. Are they in distress ?—he not only sympathizes with them, but stretches out the hand to relieve them. Are they sick?-he visits them, prays with and comforts them. Are they cast down through manifold temptations?-he labours to succour the tempted, to comfort the feeble minded, to pour the balm of consolation into the troubled soul, and minister to the comfort of his fellow-travellers by every means in his power.

And shall not he, who thus walks with God, and lives to him here, be at last admitted to dwell with him for

ever? Can any thing separate such an one from the love of Christ ?-No, surely! Christ has given his word, that where he is, there also shall his servants be. And as Jesus went before to prepare a place for his followers, so he will come again and receive them to himself. Those who have been devoted to God and Christ here-who have taken up the cross, and not been ashamed of Jesus in this sinful generation, he will own as his in the last day: he will confess them before his Father and his holy angels. He will say to them, “Come ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world: enter ye into the joy of your Lord." Blessed are all they that do his commandments, that they may have right to the tree of life; and may enter in through the gates into the city. F. H.

To the Editor of the New Evan. Magazine.

NON-ACADEMICUS IN REPLY TO

"A MEMBER OF A BAPTIST CHURCH."

DEAR SIR,

It appears that "A Member of a Baptist Church" is by no means pleased with my remarks "On the Utility of Dissenting Academies," and has, therefore, brandished over my head that terrible weapon-a goose quill. It was not to be expected, that those who are decided advocates for the Academical system, could approve the remarks of my friend, whom your correspondent does not seem to like, and from whom he does not wish to hear again. Per, haps my valuable friend is somewhat too shrewd for him-a quality not exceedingly relished by some even of the Academics. "A Member of a Baptist Church" thinks, that I should have acted more "manly, if I had stated in direct and explicit terms my objections to our Academies;" he speaks of my "assuming the attitude of an enemy;" and almost intimates that I am opposed to a learned, and a friend to an ignorant ministry. In all this he is greatly mistaken. I am manly enough to speak out, when I am well satisfied on a subject. The objections I mentioned against the Academies, I have heard stated again and again, some of them by men of considerable literary eminence, nay, even by Tutors themselves.

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"A Member of a Baptist Church" appears to me to be an Academic himself; and finding that I am not one, he very sagely doubts, whether what I have written means any thing. He says, my objections tend to shew, if any thing, the occasional want of prudence and judgment, seen in the conduct of those who are appointed to decide on the mental abilities and preaching talents of those young men, who are admitted as students into our Academies." I am glad he admits there is a deficiency; but I hope he will not join in the popular outery, and lay this blame on the churches, seeing that it entirely rests with the Committees of the Academies. I have not a copy of the Bristol rules at hand; but I perceive that the Bradford Society, though it requires that the Student" shall be recommended by the church to which he belongs as possessing true piety, and promising abilities for the Christian Ministry," yet it provides, that "he remain three months (with the Tutor) on trial, in order that his capacity for improvement may be the better ascertained." The Stepney Institution does not require a recommendation from the churches on the score of talent at all. The church to which he belongs, is expected to recommend him " as having a good moral character, and as possessed of real piety." He is then required to "submit to such trial of his gifts as the Committee shall think proper:" if admitted as a Probationer, the President reports concerning him; "but before the expiration of the probationary term, the Candidate is examined by the Ministers of the Com

Your correspondent enquires, whether I mean to say, that the respectable Ministers to whom I alluded, "would in any respect be injured if they possessed greater literary attainments ?" I hope not; but of this I am sure, that something is found to lessen the humility, destroy the simplicity, weaken the attachment to evangelical religion, and paralyze the zeal of many young men who are trained in our Academies. They need to be frequently reminded of Paul's exhortation, "Beware lest any man spoil you." They go in, perhaps, modest, unassuming, and devotional, and come out again, at least many of them, bold, dogmatical, and possessed of sovereign contempt for all who have not enjoyed the same advantages as themselves. And after all, what good has classical learning done to threefourths of our Ministers? It will not be contended, that even if "a selection of the most chaste and unexceptionable authors" be made, (and supposing it be indeed introduced into our Seminaries,) that it will have a tendency to promote a devotional spirit; it will certainly draw off the mind, in a degree at least, from the great objects of his ministry; and cannot, that I am aware of, make a inan more useful either in the conversion of sinners, or in the edification of the people of God. Would FULLER have been a better divine, or a better preacher, had he been a better classic? Was the lamented SPENCER at any period of his life attached to the classics? Are there not some of the most popular and acceptable preachers of the present day who have not a large portion of such learning? Many of our Students thoroughly dislike the study of the languages, and make but little progress in them, even while under the care of their Tutors, and completely give them up when they leave the house. In some cases the knowledge of the classics may be of advantage; but in no case would I teach them, unless there was an aptitude, and a strong disposition to learn them.

Your readers, Sir, must have remarked, that without any attempt at proof, your correspondent assumes, that" the most useful and respectable Ministers

in our denomination" acquired their knowledge in the Academies. Some persons have had the "temerity" to doubt this. The late excellent John Palmer, of Shrewsbury, whose knowledge of the denomination, it must be admitted, was tolerably extensive, once told the writer of this article, that at a meeting of Ministers in London, this subject was talked of, and he offered to prove that the most useful and the most learned Baptist Ministers had never been to an Academy at all. An excellent Preacher, himself an Academic, once said to the writer, that though he was a decided advocate for learning, he thought it took seven years to rub off the rust that a young man acquired at an Academy.

It may be true, that there are Ministers of our denomination in London, who need more acquirements than they possess; yet the ungenerous remarks of your correspondent will not apply to the men, on whom my eye was fixed when I wrote the passage relating to them in my last. It is a fact, that Academics in London do not, among the Baptists at least, obtain congregations so large, nor are their labours so much blest, as are some of those, who know no language but their own, and study little divinity except their Bibles.

When I ask, whether or not the Academies are scriptural? your correspondent buckles on his armour, waxes warm, and leads me to suppose, that he is about in his zeal to hurl at me a few twenty-four pounders, provided him from the magazine of Scripture. But lo! after priming and making a flash, he acknowledges he has no ammunition; but very quietly says, "certainly we have no account of Academies being instituted by Christ or his apostles; we have nothing said in Scripture about theological, classical, and mathematical tutors." For such a concession I cordially thank "a Member of a Baptist Church" it is manly. Now, I would ask him, if Christ had seen them necessary, would he not have given some directions as to their establishment and government? As subjects of his kingdom we bow to his rule; and where he has made no law, we have no right to enforce any. But your correspondent tells us, that "neither have we divine precept or example to plead for the establishment of many other societies, whose great utility to the church of

Christ, and to the world at large, will not be disputed." True; but these societies do not claim so close an alliance with the church as to prepare her ministers. They do not view with an eye of jealousy the servants of the living God who are labouring to do good. They call men to activity, however weak their energies; the Academies would silence all till they have been instructed by the Doctors. The one says, "work in the cause of God, for those who understand Christianity may teach it ;"" the other says, "stay till you have studied under our direction for four years in what way your zeal should exert itself, and till we have taught you knowledge which the Scripture no where tells us the necessity of-knowledge that is not essential to your office-knowledge that Paul renounced, that the Gospel of God might not appear without effect, but which is necessary to make you respectable, if not useful.”

As to improvements in the Academies, which your correspondent wishes me to point out, there appears to me a previous question to be discussed-Are they of Divine origin? Would it not be more productive of good, when a young man seems to possess ministerial talent, if his want of education renders him unfit for the pastoral office, to place him under the care of an experienced Pastor who may need his help, and who in return for the services rendered him by the young man, shall communicate to him a portion of the knowledge that his study and experience have furnished him? And if the young man shews a mind highly gifted by the God of nature, and likely in a more than ordinary degree to be useful in defending the truth against its opposers, let him be placed with a minister who can afford the instructions he requires. Some of our most eminent ministers have been either self-taught, or have acquired their knowledge in this way.

I

These are the views I now entertain. have neither time nor disposition to carry on a controversy; and, therefore, leave it to you. other correspondents to animadvert on the unkind insinuations of "A Member of a Baptist Church," against those of the London ministers who are not classical scholars, and to reply to whatever else he may have to say farther on this subject.

I am, Sir, very truly your's,

NON-ACADEMICUS.

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Although a conscientious dissenter from the Church of England, as by law established, and, indeed, from the very principle of Establishments altogether; because I conceive that they are not only opposed to the letter and genius of Christianity, and apostolic and primitive practice, but also inimical to the cause of "pure and undefiled religion;" yet I am not so in love with a favourite system as to conclude, that "no good thing can come out of" them, having so far subdued prejudice, (if I may be allowed so to speak without incurring the charge of egotism,) as to be enabled to ". approve the things that are excellent," though found in those "who follow not with us." Nor do I think that all is at it should be among the dissenters; like those, who, forgetful of that selfdenying injunction, esteeming others better than themselves," reiterate the cry, "the temple of the Lord, the temple of the Lord, are we;" for every attentive observer cannot but see, and every candid one will acknowledge, that there are many things in their individual, and some in their conventional capacities, which ought not to be-things, which had they existed in Paul's time, would doubtless have been ranked with those, concerning which it is said, "We have no such custom, nor the churches of Christ." But whatever there is wrong in our churches, cannot justly be charged on our principles, but on the contrary, to a dereliction of them. Hence appears one of the great excellencies of the Congregational mode of church government, in that we can discard any practice not warranted by the New Testament, whenever any such obtain, or "set in order the things that are wanting," should any deficiency exist, by a recurrence to, and an application of, the laws of Him, "who openeth and no man shutteth, and shutteth and no man openeth;" without appealing to a Conference-a General Assembly-a Convocation or a Council.

The rule of our conduct is, in most instances, ample and explicit, but not in all: for instance, we are exhorted "not to forsake the assembling of ourselves together, as the manner of some is;" but how often we ought to assemble is not

known in his palaces for a refuge," so long will the saints re-echo the devout exclamation of David, "How amiable are thy tabernacles, O Lord of hosts! my soul longeth, yea, even fainteth for the courts of the Lord; my heart and my flesh crieth out for the living God." Thus it is with respect to reading the Scriptures in public; that they ought to be read whenever two or three meet together to worship God, few will deny; but what part and what quantity, must depend on circumstances, regulated by the discretion of the minister, who should ever be solicitous, that "all things may be done decently and in order." The disuse into which this part of divine worship has fallen in many places, does however amount to a prac tical denial of its necessity; for many congregations return from their respective places of worship, without hearing any more of the law from the mouth of the minister than the text, and just so much as is deemed sufficient to illustrate and enforce the same. On some occasions, after having united in singing the praises of God, joined in prayer and thanksgiving to the "Father of lights, from whom cometh every good and perfect gift," and heard a good discourse, I have nevertheless felt, as if something was still wanting, in consequence of this omission; which may not unaptly be compared to bread at a feast-an article which is never considered superfluous, and which imparts an additional zest to all beside, be it never so costly or delicious.

Now, I would ask, is not this omitting an essential part of public worship? Is not the Bible the very warrant under which we assemble, and the source from whence is drawn all that is excellent? It contains glad tidings to perishing sinners-it comprises an inventory of the Christian's blessings, and the charter of his privileges, whether in possession or expectancy. To it we look, in conjunction with the Eternal Spirit, for knowledge for the ignorant-direction for the perplexed-consolation for the afflicted-support for the dying-yea, life for the dead; and shall we not in public as well as private, perambulate these fields of promise, explore these mines of truth, and "draw water with joy out of these wells of salvation?" To neglect doing this, appears to me much the same, as if a messenger, entrusted

with a pardon to a number of condemned rebels, who had revolted from their prince, should repair to the place of their incarceration-tell them he was the bearer of glad tidings-proceed to expatiate on the enormity of their crime -the unmerited mercy of their offended sovereign-their duty henceforth to "live quiet and peaceable lives in all godliness and honesty," and not withal to read to them the precious document containing the exhilarating news. This ought he to have done, and not to have left the other undone.

As Protestant Dissenters, we consider the Bible amply sufficient to direct us in all that is essential to faith and practice; and on this principle it is, that we rejoice when this blessed Book is disseminated without "note or comment," for we believe that the truth, as it is in Jesus, shall eventually be triumphant. It is true, we do not all see 66 eye to eye,' although we all profess to draw our seutiments from the same unerring source; but then, it is equally true, that very many of the opinions entertained by men, can be supported only by misapplying or wresting certain parts of divine truth, which, were it not for preconceived opinions, and pre-existing systems, would appear clear as the orb of day when shining in his meridian splendour.

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That the enemies of the cross of Christ should take occasion from the divisions of Christians to blaspheme, is a humiliating fact, furnishing an indubitable proof, that "the carnal mind is enmity against God, is not subject to the law of God, neither indeed can be;" and that occasion should be given them so to do, "is for a lamentation, and shall be for a lamentation;" nevertheless, the gloom that steals over the mind of every one who endeavours to keep the unity of the Spirit in the bond of peace," on a review of these conflicting opinions, is in some degree dispelled by a ray of satisfaction and delight arising from the consideration, that He, whose "way is in the sea," and whose prerogative it is to bring good out of evil, has caused these things to subserve his glory, by inducing men of various denominations to watch over the original Scriptures with a jealous eye, by which means, they have been kept uncorrupted; and by its having given scope for the exercise of that charity, which "beareth all things, hopeth all

things, and endureth all things." In addition to which, some glory redounds to God in the almost universal and final appeal that is made to the Bible, as the only infallible standard.

But to return: our practice the n seems strangely at variance with our principles; for while we extol the Scriptures, as "able to make men wise unto salvation, through faith that is in Christ Jesus," and profess to esteem them as "more precious than thousands of gold or silver," we keep them, as it were, in the back ground in our public assemblies, and refuse to them that prominence which their unspeakable importance demand. In many of our places of worship, not more than two, or, at most, three chapters are read in the course of the Sabbath; whereas, in the Episcopal places, they have six lessons, six or more Psalms, besides the decalogue and other parts of Scripture that are interwoven: as, “Now, Lord, lettest thou thy servant," &c. and however objectionable the manner of reciting, or injudicious the selection, still, they form a considerable part of their ritual, and evince that the compilers of the Prayer Book held them in high estimation. Besides, there may be those in our assemblies, who do not possess the Bible, or, possessing it, may be unable to read; and who will presume to say, that a portion of those truths, by which life and immortality are brought to light, may not be accompanied with a blessing from Him, whose word cannot "return void," as well as any other part of our religious services? Reading these in public, stamps our proceedings with the signet of Heaven, and recognizes the authority of our divine Legislator, and when constantly attended to, must ensure, in every attentive hearer, the exemplification of that and similar texts, "Let the word of Christ dwell in you richly," and prove an efficient mean of fixing in the memory, truths, by which temptations may be resisted, and the mind of the believer sustained amidst the multifarious trials incident to him in this his probationary state.

But it cannot be that arguments are needed in this case; and I would fain hope, that the omission alluded to, has arisen more from inadvertence than any other cause; for already do I seem to hear some saying, "we are verily guilty in this particular," henceforth we will read a suitable and sufficient portion of