now made your path clear before you, and as to its being the call of God, I have not the least doubt; but, however, I hope you will recollect, that though your way has been thus shewn to you, it may not always be so; difficulties, great and many, may await us both in our journey through life; but God has said, when thou passest through the waters, I will be with thee, and will prevent the floods from overflowing thee. Having such promises as these, my dear friend, let us press forward, and with holy resignation say, 'Where he appoints I'll go and dwell.' 'Tis true, we know not what a day may bring forth; but this we know, that God will never forsake those who put their trust in him, but will be their sun to illumine them, their shield to defend them, and their God eternally to bless them. I do not at all wonder at your being perplexed in your mind about mentioning matters to Had I been in your state, I should have dreaded it; but you did well in making it a matter of prayer before God, and God was very gracious in ordering it as he has done. You know that prayer to God is the best way of making things sure-so you, I trust, have found it. I should like to know the other circumstances at which you hint, but I dare say they are too tedious to mention; perhaps we may see each other soon, when conversation will settle it. I am much pleased, nay delighted, with the conversation you had with Mr. W. He is, I doubt not, a warm friend to the cause of Christ, and does all he possibly can to forward it in the world. I am like him in regard to zealous and earnest preachers, and like to see animation and life in a pulpit, and where the preacher's

mind is fettered with notes there can be none. You know I thought, when I lived with you, that

and were good sort of men; they would not do any harm, but wanted to see something of their growing usefulness. I don't doubt, but I shall soon have a letter from you, dated Hoxton Academy, &e. and I wish we may be there together, for it will be very awkward for you or me at first to go there when there is nobody we know. I wish we might be in the same class, &c. so that we might be helpers one to another, and shew that we are the servants of the living God. I know that Mr. H. writes to Mr. W. about me. I know I am, as Mr. W. says, young and inexperienced; but I want divine grace, &c. to strengthen me for every duty, and prepare me for every duty. But, however, I don't think that Mr. T. knows any thing about the time when I shall be admitted. Though I did not mention it in my last, yet I do not think Mr. -'s is a proper church for you to join as a student; when considered as a Christian, merely, it would do very well, but as now you are to consider yourself as about entering the work of the ministry, it alters the case. I never heard, Mr. therefore know nothing of him, or his I have heard more than once or twice; and if I were to recommend any church that I know in London as proper for join, it should be his. I have often thought that I should like to sit under him myself. Concerning your religious experience-doctrinal sentiments-and ministerial motives*-I should rather think that your

church; but Mr. B

you to

Referring to that summary of his views on these points, which, as a candidate for admission into Hoxton Academy,

own plan, however simple, would be much better than any I can prescribe; but as you know most of my tenets pretty well, I do not know that I shall now write a confession, but will here give you a few directions only, which, if you like, you can adopt, but if not, discard them totally. In your religious experience, I would observe the order of time, state when you first received serious impressions, how they were fastened on your mind, what effeet they had on your conduct, &c. in your own way. In your doctrinal sentiments, begin with the object of worship-God. State your views of the persons in the Godhead, quote seripture to prove your ideas of the Trinity. Then about man, his creation, fall, ruin, recovery, and so on. Be particular in saying there i no salvation but in Christ. Speak your opinion of the influences of the Spirit, the efficacy of divine grace in the conversion of sinners. The dealings of God with his people. The doctrines of election, perseverance, &c. Then that you think, (if you do) that it is the duty of all men to believe the gospel (I believe it.) That God will soon judge the world. That sinners will be sent to hell, and saints taken to heaven and glory, &c. &c. I have read Mr. H's piece against C. and I by no means approve of it. He evidently has written on a subject for which he is by no means capable; for he does not at all understand the difference between natural and moral inability on which my mind has lately been much employed, and about which Mr. H. and I have conversed. There have been two pieces about it in some

his friend was about to present to the committee of that. institution.

of the last numbers of the Evangelical Magazine. Now, natural or physical inability is such as a man feels who, we'll suppose, is quite blind, when another tells him to open his eyes. Now this is naturally impossible. Moral inability is such as a man feels if he is told, for instance, to come to Harwich. He says, I am very busy, and indeed I can't come: now we know he might come if he would. He has power to walk to the coach, &c. but his cannot is his will not. Now, which of these two is the inability of sinners to come to Christ ? Pause here a moment, and think. I once was almost ready to suppose, it was like that of a blind man to open his eyes; but if so, why does God command him to see? Why does he feel remorse that he has not done so, on his death-bed, or at other times? He knows he might have done otherwise if he would. The swearer may forbear to take God's name in vain if he will: can be not? If not, why will not God hold him guiltless? Their defect then is not natural but moral: that is, it is a defect in the will, which nothing but grace can remedy. Now, then, I am well convinced with Mr. C. that the defect is not natural, but moral-what think you? Perhaps you never thought much on the subject. I would advise you to read a little tract of Moseley's on the subject. Now Mr. H. does not understand this distinction; but supposes, by saying it is not natural, we mean, that it is not common to all, or universal: now we know it is. and that in this sense it is not natural: but had Mr. C. used the word physical, or explained his meaning a little, perhaps he would not have been attackod by an Antinomian.

"I am very glad you sent the Youths' Magazines: I like them very well. I am very sorry you were not at prayer meeting in time; but I attach not the least blame to you, because of your hard work on Saturday, and so late. I think there is generally something to imbitter our comforts a little. I should also have rather heard that you were very happy in the time of prayer, tham that you were very uncomfortable; but don't be cast down. Mr. W. encourages you; your friends do the same, and God appears to be on your side; and you know, if he is for you, none ean prevail against you. Do, now, take encouragement from the cir cumstance of the cheesemonger's man, (now the Rev. J. G. of Devon,) and Mr. C. &c. and I am confident, that as God sends you into the work of the ministry, he will give you abilities sufficient.

Trust, then, in him-pray to him-be humblebe resigned and I do hope you will experience divine consolations, heavenly support, and abilities sufficient. The preaching at the poor-house pleas ed me much; your text was very appropriate; and there is something in the nature of the gos pel which is peculiarly adapted to the poor. Now there does not seem any congruity between a fine chapel, very elegant and grand, with carriages at the door for the hearers, and the doctrines of the meek and lowly Jesus. This does not, I say, appear fit; and the gospel was originally preached to the poor. I am glad you was not embarrassed at all, and hope you will be the means of doing much good. Get your subject well into your mind for Mr. K.'s room; think of how you shall arrange it, &c. as