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debtor! I shall never lose the sense of gratitude which your paternal counsels, your forbearance, and salutary control over my youthful passions have awakened in my heart. I regard it as one of the gracious measures which God took to preserve me from ultimate destruction, that his providence brought me under your guardianship. So long as I possess the power of recollection, or am capable of generous emotion, I shall cherish a sense of your kindness. I hope you will remember, whether you hear from me or not, that you, and your respected companion, have a place in my warmest social affections. May I hope for a place in your continued affections and prayers ?
“I showed Dr. Beecher your letter, and when he read your request to be remembered to him, the tears flowed copiously. He loves you as a long chosen, long tried friend and brother. He is well and doing good as usual, and if he were at my side, would send his love, beyond a doubt.”
upon your city, but I wanted the evidence and other particulars which your letter gives. Thank you, my dear H., with all my heart, for remembering me, and writing what God has done for your soul. Oh what a mercy to be stopped in our career of sin, and against our own selfwill, and to be brought home to God! It is the greatest blessing which can be enjoyed on this side heaven. How thankful should you be that you and others in your father's family have been allowed to cherish the hope that this blessing is yours. Let me urge you to make the utmost effort to live in a manner worthy of so rich a gift from God. Set your mark high. Give all to Christ. Study every day how you can best serve and honor him. Cultivate humility, meekness, gentleness, faith, love, and every Christian grace. Spend a portion of every day, in the morning, at noon, and at night, in reading the word of God, in self-examination, and in prayer. You have not as yet and cannot have any idea of the effect of such a habit of private intercourse with God, upon the feelings and conduct. In a word, my dear young friend, walk with God. Strive to please him. Make his word your guide, and his glory your ultimate end. Pray for others, and do what you can to bring them to Christ. Examine yourself fully, and beware of a false hope.
"The present is a deeply interesting season in New York The Spirit of God is there. Who can tell how much good you may do at such a time, if you improve every opportunity to converse with those out of Christ who come within the circle of your acquaintance? Who knows but you may become the means of saving some of your young companions? What a glorious reward would that be?"
The letter which follows, was addressed to a member of his congregation in Salem,
“ Boston, July 7. “My young Friend,
“ Although I have been separated from the Tabernacle society, in Salem, I have not lost my interest in the members of which it was and is composed. My heart's desire and prayer for them is that they may be saved. It is with solicitude I learn that your mind is unhappy, and especially that you have fallen into a state of despondency, in which you are tempted to doubt the goodness of God, and even to question his willingness to save you. Yet if I am correctly informed, you have had some special tokens of the divine favor. Now, my young friend, I am much afraid that the great adversary of your soul is laying a plot to entrap you, and if possible to prevent you from finding the path of life. I have often had occasion to notice his devices, and a favorite one is to sink the soul in despondency. If he can make the poor sinner feel that there is no salvation for him, he knows that the sinner will be less likely to apply to Christ, since it is the nature of despair to prevent effort. Let me, as an old friend, and as your former pastor, who still prays for your soul, counsel you and advise you. And in the first place, believe that all which God has said is true, and that you may rely on his word with infinitely higher certainty than on the promise of the best earthly friend you ever had or can have. You will not doubt my desire for your happiness, and my willingness to do what I can to promote your salvation. Why then will you doubt God who loves you far better than I can, who is far more disposed to help you? In the second place, do as you know God would have you do. Repent, give yourself to Christ, and venture your all for life or death, time or eternity, upon him! Then you shall not be disappointed.”
Provision for the support of indigent young men in their preparation for the Christian ministry is not a modern invention. Among the public institutions which were established in the universities of Europe, in the thirteenth and fourteenth centuries, were the colleges, buildings in which students, especially poor ones, might live together under superintendence, without paying for their lodging. In some cases, they also received their board gratuitously, or had still further allowances. The first and most distinguished of these colleges were at Paris. In German universities, something similar was introduced, called bursae, or charitable establishments, in which students could live for a very low rent. Most of the students on these foundations were destined for the church. The universities of Oxford and Cambridge, in England, have had, from the earliest times, classes of students supported in part by the funds of the colleges, and called postmasters and scholars, exhibitioners and servitors. The last named are young men who wait on the others at table, and have board and instruction gratuitously for four years. The fellowships in the English colleges are charitable establishments, intended in part to furnish facilities for the education of indigent young men for the church.
In the middle of the seventeenth century, almost two hundred years ago, an education society was formed in England. Among its patrons and trustees, were Matthew Poole, Richard Baxter, William Bates, Edmund Calamy, Thomas Manton, Ralph Cudworth, and John Stillingfleet, a constellation of names such as rarely has adorned the church of Christ since the apostolic days. The plan of this education society contains the outlines of a system which was well matured, and adapted to efficient and permanent action. In 1648, no less than forty-four students were under its patronage in the universities of Oxford and Cambridge. The reasons for the establishment of this association, Richard Baxter gives with his usual quaint good sense. “1. There is so much difficulty in every good work, even in giving so as to make the best of it, that we should be thankful to those who will help to facilitate it. 2. Great works must have many hands. 3. Conjunction engageth and encourageth, and draws on those in the company that else would lag behind. What need we else associate for our ministerial works of instruction, discipline, &c., and not leave every minister to himself. In company, we go more cheerfully, easily, regularly, and prevalently."
A Baptist education society was formed at Bristol, England, in 1686, by the donation of Mr. Edward Terrill. Previously to 1710, students were placed under the care of different ministers in various places. Five or six years since, this society had assisted in educating one hundred and twenty men for the ministry. Most of the dissenting academies in England are, in a certain sense, education societies. Distinguished families, like those of the