course of preparatory studies is begun too soon after conversion, by many young men. They should be left for months, if not for years, to prove their sincerity, and to evince that their piety is lively and progressive. During this period they should study their own hearts, and read those books, which most faithfully describe the work of grace in the heart, and furnish the most decisive marks for discriminating between true and false religion.

4. The hindrances to piety in young men, while engaged in classical and scientific studies, arise from the books which they are obliged to read, the company with which they are associated, and the emulation which is excited by the competition in which they are engaged. The heathen authors, which are read in all our schools, cannot well be dispensed with, and yet the reading of them has been injurious to the morals, and to the spiritual health of many. A preacher of the gospel cannot remain, and ought not to remain ignorant of the mythology of the pagan world, and of the state of morals among the most refined and civilized of the nations of antiquity; and it would not be easy to devise a method of arriving at this knowledge, less exceptionable than the study of the classics under the guidance of a Christian preceptor. But still it is difficult for the susceptible minds of youth to pass through this course of study, without suffering some injury. The case is like that of the young physician, whose profession requires him to come in contact with diseased subjects, and even with such as are infected with contagion; but he cannot avoid it; he must run this risk;-and his only security is in fortifying his system against these impressions, by strong antidotes. And the same must be

the plan of the spiritual physician : he must endeavour to preserve himself in a high state of health; and must constantly have recourse to prayer, watchfulness, and the word of God. But I am per

suaded, that much of the evil arising from the study of the Roman and Grecian classics might be prevented, by a proper course of teaching. I do not mean that the plan of making excerpts of the best parts of heathen authors, or causing the student to omit those parts which are indelicate or immoral, is of much importance. What I mean is, that if the teacher would combine Christian instruction and admonition, with every lesson; if he would take every occasion to point out the deficiences of the religious and moral systems of the best of the heathen; and contrast with their loose morality and absurd theology, the pure and beautiful system of the Bible, these lessons would, by contrast, be placed in a striking light. And it deserves to be remembered, that occasional weighty remarks, out of their common place, and singly exhibited, often make a deeper impression on the memory and the conscience, than long and laboured discourses on the same subject.

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The hindrance from associates destitute of the spirit of piety, is often sensibly felt; and with some of our candidates for the ministry, I know that there is so great a conformity to the manners and spirit of the careless part of the community, that the nicest observer can discern no difference, between the professor of religion, and the youth of decent morals; except when the communion table is spread, the one is found seated among the people of God, while the other stands aloof. There is, in my opinion, much need to look after your young men who are

preparing for the ministry, while within the walls of a college. If a faithful representation were given of many, during this part of their preparatory course, those on whom they depend for aid, would not be likely to patronize them any longer. As a remedy, some propose, that pious youth should be educated in seminaries by themselves: but, unless you intend to seclude them from intercourse with the world altogether-which would require them to go out of it-you must accustom them to withstand the temptation arising from the spirit and company of men of the world. And if your candidate cannot resist the current, when in the small society of a literary institution, what reason is there to hope that he will faithfully withstand the torrent, which bears almost every thing before it, in the society of the world? The way for men to attain to eminence, is not to remain ignorant of all temptation; but it is to meet, and overcome it. If there were due vigilance and fidelity on the part of those who superintend their concerns, many who are in a course of education for the ministry, would never be permitted to proceed further than their college commencement.

5. I have already noticed the fact, that too much social intercourse is unfavourable to piety; and one of the greatest hindrances to the cultivation of an elevated piety, in Theological Seminaries, is, that the young men are too much in each other's company; that they are too little alone, and have too little provision made for retirement, and the performance of the duties of the closet. Persons fond of conversation, and those who are of an affectionate temper, can with difficulty resist the temptation to visit too often those with whom they are familiar, and to

spend too much time in their company. This habit steals away the time which should be devoted to study, and consequently interferes with the seasons appropriated to reflection and devotion. For this evil, no effectual remedy can be devised, as long as a large number of young men are nearly secluded from other society, and inhabit one edifice, where a few steps will bring them into the presence of each other.

In my judgment, the students continue in our seminaries for too great a portion of the year. It would be better to adopt the European arrangement, of extending vacations through the summer months. During this period the students, instead of posting from city to city, and from one anniversary meeting to another, ought to bury themselves in the recesses of the country, where they might enjoy health, be surrounded with agreeable scenery, and be much in solitude and reflection. Many of our young candidates have never had a proper season for deep and long continued religious meditation, since they made a profession of religion: and what is rather an unfavourable symptom, there are among them those who cannot bear such a state of seclusion. They have been accustomed to live in society so long, that they enjoy themselves no where else. Now, I venture to assert, that although these young men may be zealous, noisy, and active professors; and may take the lead in revivals, and in all benevolent enterprises, they will be found, on careful examination, to be shallow Christians.

6. But as far as my observation goes, no one thing more hinders the attainment of elevated piety, in Theological Seminaries, than a fondness for bold speculation on divine subjects, connected, as it

always is, with an ardent spirit of disputation. And this is an obstacle difficult to be removed. All attempts to repress it are viewed, by the parties, to be efforts to prevent free discussion, and the unbiassed investigation of truth. In Seminaries, where the students are homogeneous, and where the same theories, nearly, are adopted by all, this evil is less felt; but where students are brought together from the North, South, East, and West, and bring with them all sorts of varieties, which exist, in what is called orthodoxy, there will be collision, and it is useful, if well regulated; but when contention becomes hot and fierce; when, with the zeal for a set of opinions, personal pride is enlisted, the evils produced are great, and may affect the peace of the whole Seminary. But there can be no doubt that both a spirit of bold speculation in theology, and a spirit of disputation, are unfriendly to progress in piety: so effectually is this the case, that I presume no student will pretend, that while warmly engaged in either of these, his soul has flourished in grace. Composure of mind, and freedom from the passions excited by contention, are necessary to the exercise of pious affections. But the causes just mentioned are apt, after a while, to generate a secret scepticism, which is a worm at the root of piety. Its approaches are secret and insidious; and as the man does not yield to the doubts which are continually rising in his mind, he feels no guilt, and but little alarm; but if this process goes on long, faith will be more and more debilitated, and the soul will be like a garden without water, or a tree whose leaf is withered. And here is the real disease of many ministers of the gospel the life of piety has been eaten out by

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sceptical thoughts, which, by degrees, bring the soul into such a diseased state, that it is capable of performing no religious duty with energy and profit. When the man prays, these thoughts meet him, and he has to scatter them, before he can offer a single petition; and while he is preaching, or preparing to preach, his soul may be paralysed with a succession of sceptical thoughts.

It is a real injury to young men to form their system of theology prematurely, as it is done by many. Before they have had time to read the Bible once through, many of our speculative youth have their whole theory adjusted and firmly fixed; not that they have examined each opinion for themselves, from a careful study of the Scriptures, but they have picked up the notions of others, whom they admire or respect; and what is once received, and especially, what is once contended for by a young man, he will hardly relinquish, however strong the evidence against him. But when the opinions adopted are erroneous, the effect is necessarily unfavourable to piety. The intimacy of the connexion between truth and virtue, and between error and moral obliquity, is not sufficiently understood; or, at any rate, is not sufficiently attended to by most men. I believe that no error is innocent; and that if we could trace the effects of erroneous opinions on the secret traits of human character, we should find, that every shade of error had a counterpart in the moral feelings.

7. The strained and continued exertion of the intellectual faculties, is unfavourable to a state of pious feeling. This is the fact from a law of our nature, which every man may, if he will attend to it, observe in himself. While a man's thoughts are on the stretch, to in

vent reasons to support his opinions; or when his memory is intent on the recollection of what has been committed to it, the emotions corresponding with the subjects of our meditations are always low. And the case is the same, when we follow the reasonings of another, through an intricate subject; and it does not materially alter the case, that we are studying theology; for the mind may be intensely exercised about the systematic relations of a subject, and yet those qualities by which it is adapted to produce emotion may be entirely out of view. Moreover, close study of any science occupies so much of our time, that no more than small portions are left for devotional exercises; and whenever we are engaged in any pursuit which takes a stronger hold

our thoughts, than devotion, there is very little gained by the time actually employed in this way; for the thoughts are for ever wandering off to those objects in which, at the present, the strongest interest is felt. A person who is visited by friends, who have been long absent, and who are very dear to him, will be apt to have but few of his thoughts in his devotions, on the first day after their arrival.

Hence we find, that it is a common complaint among pious students of theology, that their feelings are destroyed by their daily studies; and we may lecture to them, as much as we will, about the impropriety of suffering it to be so, the effect will continue to be felt, unless one thing is done, which ought always to have been done; that is, that we make all other things small in our estimation compared with a devotional frame of spirit. If the chief object aimed at in our seminaries, was, not the acquisition of learning, but the cultivation of piety, then the

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student would not hurry over his devotional exercises, to get to his lesson; nor, would his thoughts perpetually wander from the objects of devotion, to some speculative object. And nothing of valuable knowledge would be lost by such a change. The intellect never performs its part so well and so pleasantly, as when sustained and directed by a tide of pious emotion. Thoughts rising out of the love of God, will be more pure and elevated, than those which enter the mind through any other channel. The plan of study, then, ought to be, first, to get the mind into a proper state of pious feeling; and until this is done, not to think that the mere dry exercise of intellect is of any real value. If a student is destitute of the right frame of mind, he is disqualified for the contemplation of truth to any advantage.

He is like a sick

man in relation to labour; while this unhappy state continues, he is incapable of doing any thing effectually.

And what is now proposed will be found the only remedy to counteract all the hindrances to piety to which young men are liable in preparing for the work of the ministry. Piety must be made every thing; the beginning, the middle, and the end of their course. And if our Theological schools cannot be made effectual nurseries of piety, we had better dissolve them and dismiss our professors. 1f our young men lose instead of advancing in solid piety, while in a seminary, there must be something radically wrong, in them individually, or in the system of education. I could easily multiply remarks on this subject, but you will agree with me, that room enough has already been occupied. I am respectfully yours, &c.

A. ALEXANDER. Princeton, N. J. June 22, 1829. 3 N

THIS is the language of high-toned devotion. It is the native breathing of the renewed spirit, after the source of its purest joys. It presents to us the soul, throwing aside the shackles of earth, and rising by the elevating influence of piety to the footstool of Jehovah, and holding converse with the Deity. Earth is not the native region of that spirit which is in man. Here it finds no objects congenial to its nature, and it disdains to feed on ashes or to grovel in the dust. Here it meets with no sphere adequate to its capacities; earth is too narrow and too confined to afford scope for its energies; it wants room to expand to its full dimensions; to spread as wide, and stretch as far, and soar as high as its immortal nature and unbounded capacities will admit. Descended from heaven, it aspires to heaven again. Created immortal, nothing that is mortal can satisfy or suit its desires. Hence man feels that earth is not his home; and he never moves in his appropriate element but when he "comes and appears before God." The mind never makes nobler exertions, and is never more conscious of its native grandeur and dignity, than when enjoying intercourse with its Creator. The heart never feels such unspeakable peace as when its affections go out to the supreme good, as when it rests on the Rock of ages," and is held within the embraces of the everlasting arms.

The language we have adopted as a motto, was uttered by David during his absence from the courts of the Lord's house, and is expres. sive of his ardent desire to "come and appear before God" in Zion. The sanctuary is the place where

his ordinances are celebrated, and where his presence is enjoyed; and it will always be the anxious desire of the pious to " come and appear before God" in his house. But to us the great universe is the temple of Deity; built by his hand, consecrated by his presence, and bright with his glory. Wherever we seek him, he is found; and to approach him in the exercise of devotion, is the hallowed privilege, the highest enjoyment of the believer. We remark,

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That God is accessible by man— the way to heaven is open. There was a time when Jehovah came down from heaven and conversed with man, in the garden of Eden, as his obedient subject and faithful friend. So long as man tained his innocence and integrity, he had liberty of access to God at all times; then the divine presence was visible and glorious, and no "clouds of darkness were round about him," but such as were needed to render the effulgence of Deity sufferable. A time will again come, when "the tabernacle of God will be with men, and he will dwell among them." At present, however, sin has separated chief friends, and there can be no intercourse between a holy God and a sinful soul. When Adam had sinned, instead of " appearing before God," as heretofore, he fled from his face, and sought to hide himself among the trees of the garden. It is the guilt and misery of our natural state, that we are "far from God and righteousness," and that our "carnal mind is enmity against him." "Cherubim and a flaming sword" were stationed to guard the way to the earthly paradise, and to prevent access to the tree of life;