allusions, and producing more fully to the view the inestimable treasure it contains. The primary truths of revelation, it is acknowledged, offer themselves at first view in the sacred volume; but there are latent riches and gems of inestimable value, which can be brought to light only by a deeper and more laborious research. There are numberless exquisite harmonies and retired beauties in the scheme of revelation, which are rarely discovered without the union of great industry with cultivated talent. A collection of writings, composed on various occasions, and at remote intervals of time, including detached portions of history the most ancient, and of poetry awfully sublime, but often obscure, a book containing continual allusions to manners unknown in this part of the world, and to institutions which have long ceased to exist, must demand all the aid that ingenuity and learning can bring towards its elucidation.

The light of revelation, it should be remembered, is not opposite to the light of reason; the former presupposes the latter; they are both emanations from the same source; and the discoveries of the Bible, however supernatural, are addressed to the understanding, the only medium of information, whether human or divine. Revealed religion is not a cloud which overshadows reason; it is a superior illumination designed to perfect its exercise and supply its deficiencies. Since truth is always consistent with itself, it can never suffer from the most enlarged exertion of the intellectual powers, provided those powers be regulated by a spirit of dutiful submission to the oracles of God. The evidences of Christianity challenge the most rigid examination; the more accurate and extensive the inquiry, the more convincing will they appear. Unexpected coincidences between inspired history and the most undisputed remains of antiquity will present themselves, and striking analogies be perceived between the course of Providence and the supreme economy of grace. The gradual development of the plan of revelation, together with the dependence of its several parts on each other, and the perfect consistency of the whole, will employ and reward the deepest investigation. In proof of the assistance religion may derive from learning, rightly directed, we appeal to the writings of an Usher, a Newton, and a Bryant; to the ancient apologists of Christianity, who by means of it unmasked the deformities of polytheism; to the Reformers, whom it taught to remove the sacred volume from the dust and obscurity of cloisters, and exhibit it in the dialects of Europe, and to the victorious impugners of infidelity in modern times. Such are the spoils which sanctified learning has won from superstition and impiety, the common enemies of God and man. Nor must we forget to notice, among the most precious fruits of cultivated reason, that consciousness of its own deficiencies, and sense of its own weakness, which prompts it to bow to the authority of revelation, and depose its honours at the cross; since its incapacity to solve the most important questions, and to satisfy the most distressing doubts, will be felt with the truest conviction, and attested with the best grace, by such as have made the largest essay of its powers.

An unconverted ministry we look upon as the greatest calamity that

can befall the church; nor would we be supposed to insinuate by the preceding observations that education can ever be a proper substitute for native talent, much less for real piety: all we mean to assert is, that the union of both will much enlarge the capacity of doing good. Without descending to particulars, we must be allowed to remark, for example, that the art of arranging ideas in their proper order, and of investigating the nature of different sorts of evidence, as well as an acquaintance with the fundamental rules of composition and rhetoric, are of essential service to a public speaker.

The existing state of society supplies additional reasons for extending the advantages of academical education. If former periods have given birth to more renowned scholars, none ever produced so many men of reading and reflection as the present; never was there a time when books were so multiplied, knowledge so diffused, and when, consequently, the exercise of cultivated talents in all departments was in such demand. When the general level of mental improvement is so much raised, it becomes necessary for the teachers of religion to pos. sess their full share of these advantages, if they would secure from neglect the exercise of a function the most important to the interests of mankind. If in the days of inspiration there were schools of the prophets, and miraculous infusions of wisdom did not supersede human means of instruction, much less are they to be neglected in the present times, when no such communications are expected. To this we must add, that perverted literature is one of the most powerful weapons in the hands of the enemies of divine truth, who leave no effort untried to recommend their cause by the lustre of superior acquisitions, and to form in the public mind the dangerous association between irreligion and talents, weakness and piety.

In insisting so strongly on the advantages of a regular education, we mean no disrespect to those excellent persons who have exercised their ministry, much to the benefit of the church, without those advantages; many of whom are men of vigorous minds, who have surmounted great obstacles in the pursuit of knowledge; and others by their picty and good sense well fitted for the stations which they occupy. We trust that such ministers will always be highly esteemed in our churches: there are situations, it is probable, which they are better qualified to fill than persons of a higher education. To the improvement of the higher classes, however, it will scarcely be denied, men of the latter character are best suited; and as their salvation is not in itself less important than that of the lower orders, so their superior weight in society attaches to their character and conduct peculiar consideration. It is also manifest, from the examples of a Brainerd, an Elliot, and a Schwartz, that where piety in a candidate for the ministry is once secured, a course of academical studies is no impediment to the growth and development of qualitics the most conducive to success,-deep humility, eminent spirituality, unshaken perseverance, and patient selfdenial.

With respect to the principles we wish to see prevail in our future seminary, it may be sufficient to observe, they are in general the prin.

ciples of the Reformation; and were we to descend to a more minute specification we should add, they are the principles which distinguish the body of Christians denominated Particular or Calvinistic Baptists. While we feel a cordial esteem for all who love the Lord Jesus Christ in sincerity, disclaiming all pretensions to that vaunted liberality which masks an indifference to revealed truth, we feel no hesitation in declaring, that nothing would give us more concern than to see the seminary we have in contemplation become the organ of infidel or heretical pravity.

We conceive some advantages may accrue from fixing the proposed seminary in the vicinity of the metropolis. It may be hoped that its pecuniary resources will be benefited by being placed in the centre of commercial opulence; that a residence of a few years near the capital of a great empire may give an expansion to the youthful mind; and that the means which it affords of obtaining the assistance of teachers in various departments of science, nowhere else to be found, may improve the taste and direct the exertions of the students.

We conclude with recommending our undertaking to the patronage of the public and to the blessing of God, and with expressing our hope, that through the influence of the Divine Spirit, in a copious effusion on the future patrons, tutors, and students of this seminary, however small in its beginning, it will become respectable for learning and piety, be a nursery of faithful and able ministers, and a blessing to the church of Christ.

LETTER

TO THE COMMITTEE OF

THE BAPTIST MISSIONARY SOCIETY.

To the Committee of the Baptist Missionary Society, convened in London on the 15th instant.

GENTLEMEN,

Bristol, March 12, 1827.

It is with much diffidence that I presume to address you on the present occasion, nor am I certain whether I am perfectly in order in so doing; but conceiving this to be a crisis in the mission, and not being able to be present at the meeting, I could not satisfy myself without communicating the result of my reflections on the important business which has called you together.

Dr. Marshman, it seems, as the representative of the brethren at Serampore, has instituted a demand of one-sixth of all the money collected or subscribed towards the society, to be paid annually in aid of the missionary operations going on there. It must strike every one as strange that this demand should almost immediately follow a preceding one which was acceded to, which he then professed to consider as perfectly satisfactory, and as putting a final termination to all dispute or discussion on the subject of pecuniary claims that notwithstanding this, he should now bring forward a fresh requisition of one-sixth of the same amount, accompanied, as I am informed, by an intimation that it is possible this may not be his ultimatum. This proceeding has all the appearance of a tentative process, designed to ascertain how far our anxiety to avoid a breach will prompt us to submit to his encroachments. What security have we against future requisitions if we yield to the present? What reason to suppose our ready compliance in this instance will not encourage him to embrace an early opportunity of making further demands? It has all the appearance of the commencement of a series of unfounded pretensions and endless exactions.

That a set of men, in the character of missionaries, after disclaiming the authority of the society which sent them out, and asserting an entire independence after claiming an absolute control (whether rightfully or not) over a large property which that society had always considered

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as its own, should demand an annual payment from those from whom they had severed themselves, and thus attempt to make their constituents their tributaries, is a proceeding scarcely paralleled in the history of human affairs.

I am utterly at a loss to understand on what principles the Serampore brethren, in the position in which they have placed themselves, have any claim whatever on the funds of the society whose authority they have renounced, after appropriating to themselves the management of an extensive revenue, in the disposal of which they will not brook the smallest interference or control. Without reverting to former grounds of controversy, it will surely be admitted that the independence we have, for the sake of peace, conceded to them is reciprocalthat our right to it is not less than theirs-and that we are consequently at liberty to dispose of our income in the way which we conceive most conducive to the purposes of our institution.

It may be very proper, under certain circumstances, for us to aid the brethren at Serampore by occasional donations, regulated by the state of our funds, and the attention necessary to other objects; but this is essentially different from absolutely engaging to pay an annual sum, which would, in my humble opinion, be equally inconsistent with the interests and the honour of this society. As our brethren of Serampore have chiefly exerted themselves in translations, and are confessedly in possession of great pecuniary resources, there seems no imperious necessity for regularly diverting those funds to their aid which are unequal to the demand which Bengal alone would create, were our mission (a most desirable event) concentrated within that province. Calcutta, to say nothing of other stations, cries aloud for more labourers, but cries in vain.

It has been said that we are indebted for our success to the celebrity attached to the names of Carey, Marshman, and Ward; and that but for the unbounded confidence of the religious public in these men, our funds would never have been realized. Supposing this to be the case, to take advantage of such a circumstance in order to bring the society into subjection, would not be to make a very generous use of their influence. But I believe it is a mistake; it is my firm conviction that the Baptist mission, like other kindred institutions, rests on the basis of its own merits, and that it will not fail to secure the confidence of the public, in proportion to the purity of its motives, the wisdom of its counsels, and the utility of its objects. If it cannot sustain the ordeal of public opinion on these principles, let it sink, rather than owe its support to the illusion of a name.

To contemplate the possibility of being compelled to an open rupture with our brethren of Serampore is unquestionably painful; it is their knowledge alone of our extreme reluctance to hazard that consequence which imboldens them to advance these exorbitant claims. If we can avoid it by a consistent and dignified mode of procedure, let it be avoided; but if peace can only be purchased by an ignominious surrender of our rights as a society,-by a tame submission to unreasonable demands, and by subjecting it to a sort of feudal dependence,