though the epithet of militant, when applied to the church, were designed to announce, not a state of conflict with the powers of darkness, but of irreconcilable intestine warfare and opposition. But it is necessary to quit a subject which, though painfully interesting, would necessarily lead to reflections inconsistent with the limits of this preface.

It may be more to the purpose to remark, that the substance of the following discourse was delivered in London, at the anniversary of an academical institution, recently established in the neighbourhood of that metropolis, for educating young men for the ministry in the Baptist denomination. The institution to which we refer is under the immediate superintendence of the Rev. William Newman. I cannot let the present occasion pass, of earnestly and respectfully recommending this infant seminary to the patronage of the religious public. There was a time, we are aware, when doubts were entertained, in some serious minds, of the eligibility of training young men for the ministry, by a preparatory course of study. These scruples, we believe, have long since subsided, and a conviction felt by intelligent men of all denominations of the expedience, if not the necessity, of instructing candidates for the ministry in the principles of science and literature. Learning is no longer dreaded as the enemy of piety; nor is it supposed that the orthodoxy of a public teacher of religion derives any security from his professed ignorance on every other subject. Along with this revolution in the sentiments of a certain class of Christians, circumstances have arisen, connected with the more general diffusion of knowledge and the state of society, which render a higher degree of mental cultivation than was heretofore needed indispensably requisite. The Baptist denomination, in common with other Christians, have not failed to advert to this urgent and increasing demand for cultivated talent in their ministers, although they have long had occasion to lament the scantiness and inadequacy of their means of supplying it. To the Bristol academy, the only seminary they possessed till within these few years, they feel the highest obligations, for supplying them with a succession of able and faithful pastors, who have done honour to their churches: and few things would give the patrons and founders of the seminary for which I am pleading more concern, than the suspicion of entertaining views unfavourable to that academy. They respect its claim of seniority; they revere the character of its excellent president; they contemplate, with the highest satisfaction, the beneficial result of its operations, conspicuous in most parts of the kingdom but they are too well acquainted with the disinterested motives of its friends and benefactors to suspect them of wishing to monopolize the education of ministers connected with the denomination. They feel as little jealousy of the seminary recently established in Yorkshire, which has already produced good fruits, under the culture and superintendence of the excellent Mr. Steadman. Convinced, however, of there being still occasion for an enlargement of the means of instruction, and having, by the munificence of a generous individual, been presented with a house and premises well adapted to academical

purposes, they could feel no hesitation in accepting so noble a gift, or in seconding the pious and benevolent design of the founder. The institution is yet in its infancy, and subsists on a small scale. They look to the smiles of Heaven, and to the liberality of a Christian public, and especially to the piety and opulence of the professors of religion in the metropolis, who have never been wanting in the zealous support of institutions tending to promote the glory of God and the best interest of mankind, for such an enlargement of their funds and resources as, seconded by the efforts of its worthy tutor, shall render it a permanent and extensive blessing.

LEICESTER, December 31, 1811.

A DISCOURSE.

2 CORINTHIANS iv. 1.

Therefore, seeing we have this ministry, as we have received mercy, we faint not.

As you have requested me to address you upon the present occasion, I am persuaded you will deem no apology necessary for the use of that freedom which the nature of the service to which you have invited me demands, combined with those sentiments of high esteem which your character will always inspire. Having, with the accustomed solemnities, been invested with the pastoral office over this church, you will permit me to remind you of the discouragements on the one hand, and the supports on the other, which you may reasonably look for in your ministerial warfare, as far as they are naturally suggested to us by the passage of Scripture selected for the basis of our present discourse.

If it is necessary for the private Christian, before he assumes a religious profession, to count the cost; to the minister it cannot be less so, that he may not be surprised by unexpected trials, nor dismayed at the encounter of difficulties for which he has made no preparation. A just estimate of the nature and magnitude is an important qualification for the proper discharge of whatever function we are called to exert. As you are neither a novice in the ministry, nor have failed to reflect deeply on the consequences of your present engagements, you will not suspect me of attempting, by the hints which may be suggested, to give you information, but merely to stir up your pure mind by way of remembrance.

I. Let me request your attention to the sources of discouragement connected with the office you have undertaken.

1. They are such as arise, in part, from the nature of the office itself, which is appointed for the purpose of converting souls to God, and conducting them in the path to eternal life. To you, in common with other Christian pastors, is committed the ministry of reconciliation, the office of promulgating that system of truth which is designed to renew the world and sanctify the church. Under the highest authority you are enjoined to use your utmost efforts to open blind eyes, to turn them from darkness to light, and from the power of Satan unto God.

The bare mention of such an employment is enough to convince us the difficulties attending it are of no ordinary magnitude, and to make us exclaim with an apostle, Who is sufficient for these things?

The minds of men are naturally indisposed to the reception of divine truth. The truths of the gospel are not merely of a speculative nature, which need only to be stated with their proper evidence in order to ensure their success: there are in the mind latent prejudices against which they strongly militate, and which, when excited, naturally produce opposition. Mankind are disposed to think well of themselves, to view their virtucs through a magnifying medium, and to cast their deficiencies and vices into the shade. Dissatisfied, as they often are, with their outward condition, they have yet little or no conviction of their spiritual wants; but with respect to these are ready to imagine, with the Laodiceans, that they are rich and increased in goods, and have need of nothing. Hence it is with extreme difficulty they are brought to acquiesce in the humiliating representations made by the oracles of God of their native guilt and misery. They will readily confess they are not perfectly innocent or faultless; they have their imperfections as well as others, but they are far from believing that they are actually under the wrath and displeasure of the Almighty. They feel, on the whole, satisfied with themselves, and, by setting their supposed good qualities and actions against their bad ones, contrive to adjust their account in such a manner as leaves a considerable balance in their favour. On the mercy of God they feel no objection to profess their reliance; deeming it more decent, and even more safe, than to challenge his justice; but it is easy to perceive that the mercy of which they speak is of such a nature, that they would look upon it as an absurdity to suppose it could be withheld. short, they are the whole who need no physician.

In

The gospel presupposes a charge of guilt; it assumes, as an indubitable fact, the universal apostacy of our race, and its consequent liability to perish under the stroke of the divine anger; nor can you acquit yourself of the imputation of handling the word of God deceitfully, if, from false delicacy or mistaken tenderness, you neglect the frequent inculcation of this momentous truth. You will find it, however, no easy matter to fasten the charge on the conscience; which, when it seems to be admitted, will often amount to nothing more than a vague and general acknowledginent, which leaves the heart quite unaffected. To convince effectually is, indeed, the work of a superior agent.

The very attempt to produce that humiliating sense of unworthiness and weakness which is essential to a due reception of the gospel will frequently excite disgust, should it terminate in no worse consequences. You will be reproached as the messenger of evil tidings, and suspected of taking a pleasure in overwhelming the soul with dark and melancholy forebodings. By a part of your hearers you will possibly be regarded as an unnatural character, and as having in your religion a tincture of what is savage and inhuman; in consequence of which, they who refuse to profit by your admonitions will be apt to apply to