study of "the deep things of to expect that a building should God." Other views will only be reared and completed before cause us to lose sight of the need the foundation had been laid. The in which we stand of that divine first subject of consideration must illumination and instruction, which unquestionably be those fundathese will dispose us to implore, mental truths of the gospel, the and without which we cau enter- practical and experimental knowtain no prospect of a satisfactory ledge of which is absolutely estermination to our inquiry. sential to our personal safety and salvation. These must be first investigated in the spirit of humble inquiry and fervent prayer; nor must we rest without that acquaintance with them by which we may become wise unto salvation. All that is intended is, that we should not be contented to rest in a knowledge of these first principles of divine truth; but that with minds fully established on these points, we should still go forward, and by persevering researches into revelation, seek to possess as enlarged an acquaintance with it as possible, in all the lengths and in all the breadths thereof. "The deep things of God" should, moreover, be studied with a sincere desire to ascertain, and determination to receive, all that Scripture teaches on the different subjects. There seems in many sensible and excellent persons, not only no anxiety, but even a reluctance to enter on the consideration of these topics. The feelings from which the reluctance may arise, are, perhaps, in many instances, good; and the low estimate of personal attainments which prompts it commendable; but it admits of a question, whether the disposition itself is not one which ought to be overcome. All the truths which God has in his word seen fit to reveal to his creatures, whether plain and simple, or more intricate and abstruse, it is in some point of view or other, desirable and important that they should know; and consequently it must be their interest and duty to give them an attentive regard. It will, indeed, be allowed, that an acquaintance with the simple truths of religion may be enough to secure our personal safety, and to render us important blessings to our fellow creatures; yet it can easily be conceived that a more enlarged acquaintance with divine truth, might not only afford increased satisfaction to our own minds, but might also qualify us for becoming the instruments of yet greater good to others. It is by no means intended to insinuate that these sublime subjects should form an exclusive, or even primary subject of investigation. This would be N. S. No. 34. In the attention given to these subjects, we must, however, be particularly careful not to go beyond the limits which Scripture has assigned to the knowledge we shall possess. Few things more clearly show the importance of such a caution, than the bewildering conjectures, and the abstruse theories into which some of the wisest and best of men have wandered, when once they attempted to go a step farther than they were carried by the plain representation of the word of God. Human conjectures on religious subjects must always be viewed with a jealous eye; but on points of such a nature as those now alluded to, must ever be most carefully avoided. In subjects so far beyond the discovery, and some of them even the comprehension of the human intellect, reason will be found a dangerous guide; and will then only be safe, while following the suggestions of revelation. 3 X far more reasonable to believe any point on the authority of a God who cannot lie, than it is to discredit it, simply from the difficulty found in explaining it, by a judgment so limited and so fallible as our own. The sacred volume should therefore be read under an habitual impression that all it contains, however far above our our clear illustration, or even full comprehension, is, and must be, nothing but the purest truth. But so far as Scripture will carry us, let us never be afraid to go. There are some who, with their own judgments settled, and their opinions formed, seem almost afraid to avow them, from some mistaken caution lest they should be perverted and abused. While, however, the truth maintained and avowed is the truth of God, we may safely leave the consequences of such an avowal with him, whenever made in the manner and spirit which his word suggests; and to shrink from it when circumstances seem naturally, and almost necessarily, to require that it should be made, seems to discover not only an unwarrantable timidity, but to cast a dishonourable reflection on the wisdom of God, as though we could be better judges than he of the beneficial or erroneous tendency of any sentiments; while, therefore, we most carefully guard against erring any farther in our opinions respecting the deep things of God, than his own word warrants, let us never hesitate to go so far as this will support us. Another disposition we should cultivate, in studying these subjects, is a decided conviction that, however apparently dark and obscure to us, all are distinguished by the strictest truth and propriety. This conviction must rest on our Views of the divine character, and must necessarily arise from a belief that He possesses those perfections which are attributed to him in his word. He is a God of undeviating truth and faithfulness, and nothing can be more dishonourable to this perfection than to allow a doubt for a moment to dwell on our minds of the strict veracity of all his declarations. Whatever doctrine or truth he has asserted, we ought implicitly to receive; nor will any difficulties or objections, suggested merely by human reason, form any sufficient ground for rejecting it; since it is With the same willing acquiescence and approval should we view all the most mysterious dispensations of Divine Providence. That there are difficulties and mysteries in providential arrangements, far beyond our present explanation, is a fact unquestionable; though, considering the very limited view we are able to take of them, by no means surprising. A recollection, however, of the inflexible justice, the infinite wisdom, and the matchless goodness of the Divine Being, should not only preserve our minds from murmuring or distrustful surmise, but should produce a settled and abiding conviction, that the Judge of all the earth will and must do right. There can be no doubt but that if our faculties were sufficiently enlarged to take the same view of providential occurrences which Jehovah does, we should see how strikingly all these perfections are displayed in every arrangement. Could we calculate future events, determine contingencies, or discern the diversified bearings of every circumstance, we should feel constrained to own, that God had not merely done all things well, but in the best possible manner; and that a single link in the chain could not have been omitted, or a single alteration made, without spoiling the beauty and excellence of the whole. If then there is ground to conclude, (as from the acknowledged per fections of God there unquestion- of divine providence so clear and comprehensive, as not only to remove every doubt we may have felt, but as to produce such an overpowering conviction of the wisdom, rectitude, and goodness of God, as shall fill us with astonishment, admiration, and love. ably is) that such would be the result of a full and intelligible view of all the arrangements of Divine Providence, we not only may, but ought, even at present, to cherish the assurance, that however far above our comprehension, all is right. In closing these remarks, a thought occurs which it would be unpardonable to omit; with what grateful emotions should we ever remember, that whatever difficulties or obscurities attend some parts of divine truth, they in no degree affect those parts, the knowledge and belief of which is essential to salvation. These points are exhibited so plainly, that he who runs may read, and that without the most culpable indifference, and the grossest inattention, it is hardly possible to err therein. The characters of men are minutely and accurately drawn; the danger of their state is plainly represented; the only way of escape most distinctly exhibited; and the awful, but inevitable consequences of deviation from it most faithfully declared. In short, all that is needful to support, console, reprove, or guide the believer in his course; to reclaim the backslider; to encourage and direct the inquirer; to alarm the careless; and to leave the obstinate sinner without exBut cuse; all this is presented in a manner too plain to be mistaken. With the attentive consideration of these, then, let our study of divine truth commence; and as our judgments become increasingly informed respecting them, and our hearts are brought habitually under their influence, let us go forward in our inquiries, and seek, with suitable dispositions of mind, some acquaintance with "the deep things of God," that so, "having the first principles of the oracles of God, we may go on unto perfection." It may greatly assist in cherishing such a conviction as this, to remember that we have reason to expect the arrival of a time, when much of present darkness and mystery shall be removed, and when many subjects and many events shall become plain, which before suggested difficulties apparently insuperable. We apprehend that when our Lord gave to Peter the interesting assurance, "what I do thou knowest not now, but thou shalt know hereafter," he by no means intended to limit its reference to the immediate circumstance in which it originated, but that he designed it as a general principle, capable of a much more extended application. It is often the case with regard to providential arrangements, that even in the present life, God becomes "his own interpreter," and by subsequent procedures, evinces in the plainest manner the designs and bearings of events which, at the time of their occurrence, seemed involved in the deepest mystery. though this should not be the case, the above assurance seems to warrant the Christian anticipating such a disclosure hereafter. It is not intended that then every subject will be perfectly comprehended, because there are some (as, for instance, the mode of the divine subsistence) which seem in their very nature to be beyond the possible apprehension of finite minds. This conviction, however, may be felt, and it will be enough to satisfy every devout and holy mind, that the view we shall then be able to take of divine truth will be so interesting and enlarged, and H. B. A PASTOR'S LETTER TO A PRO tain period will qualify them fully BATIONER IN A DISSENTING for the work of the ministry; that COLLEGE. June -} 1827. MY DEAR YOUNG FRIEND,-I am truly glad to hear that you have been admitted on probation to H College, for, I presume, the usual trial of three months. I congratulate you on the prospects which are before you; for, however cheering and animating these may be to the best feelings of a renewed heart, they cannot, if you be indeed called by the grace and providence of God to the work of the ministry, exceed the excellence and glory of the object you have in contemplation. You are not merely anticipating the conversion of souls to God, but you are, I trust, looking forward to that which is of still higher moment, the full and faithful discharge of your ministry. For our comfort, be it ever remembered, is not to be derived so much from the success, as from the fidelity with which we fulfil the ministerial office. But I am looking over that which you regard as a very long period of time; and you are ready to say to me, "I have four years to be occupied with study, ere I enter upon any pastoral, or even permanent pulpit engagement." It is well for you that this is the case; and you may rest assured, if you pay diligent and persevering attention to your studies during that term, that if life and health be spared, you will reap an abundant reward, in the readiness of conception and expression which you will acquire, the ease with which you will detect fallacies and sophisms, and the facility with which you will follow to her most retired abodes the footsteps of Truth. Young men are, however, too apt to think that a course of study for a cer when they leave the college they will be able, without further mental labour, to enter at once on all the duties of the pastoral office. This is a very great mistake, and if indulged subsequent to ordination, may be productive of the most serious injury to the ministerial and intellectual character of those who cherish it. I need not remind you, that no man, whatever be his talents and attainments, is qualified for the office of the ministry, if he possess not genuine piety; and that a competent stock of scriptural knowledge, and some acquaintance with human nature are equally necessary. Piety, I trust, you possess; and I hope it is of a character that will lead you to a consecration of all your powers to the great work which you have undertaken. Will you allow me to say, you must be very carefully on your guard against a high opinion of your own intellec tual stores. If this persuasion once occupy your mind, you close the door to further acquisitions, become wrapped up in self-sufficiency; and you will probably quit the form of the student after four sessious, as little furnished with useful knowledge as you were on the first day you took your seat. A humble sense of ignorance is one of the master keys to the stores of knowledge. At this door the proud are resisted, while gifts are liberally bestowed on the lowly. Man is a difficult book to read. There is more in it to excite pity and sorrow than to produce delight. But yet the close and persevering study of it is absolutely necessary to the Christian divine. Begin with yourself. Once acquainted with your own character, powers, sins, and weaknesses, you will not find it difficult to learn something of others. But, after all, it is to be remembered that the human heart is not easily understood; and that if we rise from the perusal of it, whether regarded as unconverted or renewed, with any thing like correct notions, we shall be compelled to admit the humbling representations of divine truth, and while we find it deceitful above all things, acknowledge, that in its best state it is vanity. I need not add, that this is an occupation which ought to be prosecuted with fervent charity. It is on the heart, however, that through the medium of the word of God, and by the agency of the Holy Spirit, your ministrations are to operate. Like the bones in the valley of vision, it presents a dreary and an promising aspect; but there is the wind of heaven to breathe upon it, and to change its desolation and death iuto vitality and beauty. un The great end of a college education is, in my view, to teach you how to collect knowledge, and how to think, rather than to furnish you with the materials of thought. That much of the latter will be collected during your stay is not only desirable, but almost unavoidable; but if you make the mere acquisition of knowledge the great end of your collegiate course, you will, at the end of the term, find yourself in the condition of the man who has learned the opinions of a vast number of persons, on a variety of different topics, but who has not his mind sufficiently exercised to distinguish the valuable from the worthless, the true from the false; who has his memory pretty well stocked, perhaps with ideas and notions, but who has hardly a thought which he can call his own. There can be no objection to the greatest possible accumulation of valuable knowledge; but it is highly desirable that, while your stores are increasing, your powers of discrimination, selection, and arrangement, should be carefully cultivated. Happy is the young man, who can both rapidly acquire, and promptly and accurately, by a sort of intuition, form his judgment; but as only a few superior geniuses can boast of such a mental constitution, it is much better for the greater number of students in a college to learn how to employ the mind, rather than to devote the precious time and opportunity with which they are favoured to the accumulation of indigested, and, I had almost said, unknown knowledge. There is much to be learned from those classic authors, to which your tutors will direct your attention. Facts and incidents in these writers are interesting; but the perusal of their works will afford you something better than mere amusement, they will yield you the most solid instruction. You will learn how degraded it is possible for man to be as to his views of God and religion; while, at the very same time, his taste is most accurate, his knowledge profound, and his understanding luminous as the unclouded sun. This will teach you, that "the world by wisdom knows not God.” You will find also, in not a few of these writers, expressions that evince an impurity of mind, and grossness of imagination, that would even disgrace the inmates of the worst haunts of vice that pollute our country. How striking an evidence of the truth of the apostle's declaration, that when men forsake God, they are given over to the most vile affections and passions. Here then, singular as the school may appear, we are taught the value of that Gospel, which not only conveys correct views to the mind, but which, while it inculcates |