"Dear Brother,

I have just read Fuller's Memoirs of Samuel Pearce. It is probable, that thousands have wondered at his being taken away so soon, in the midst of his life and usefulness. I wondered at first, but am now satisfied, that one important design of Providence was, that his Memoirs should be seasonably published for the benefit of surviving ministers. If your own feelings have left you at a loss what mine were on reading these memoirs, I can tell you: I am ashamed of all the ministers of my acquaintance; but most of all, of myself. Mr. Pearce was younger than I am, and had been less time in the ministry, when he died, than I bave. But what a contrast! He entered the vineyard in the morning, and before noon had done more than I have any prospect, (I was going to say hope,) of doing, should I live to be four score. I have no doubt but the life and death of this pre-eminent saint and minister, are designed for the benefit of many. The memoirs appear to me to exceed any of the kind, which I have ever read; I am sure that no man, especially no minister, who is not a wolf in sheep's clothing, can read them without being strongly impressed. I

have hoped that the perusal would be serviceable to me." "How must a man pray, and preach, who lives as Samuel Pearce lived? Doubtless, as if his lips and heart had been touched with a live coal from off the altar. I almost envy him the ease and pleasure, with which • Many readers will make similar reflec

dons, in reference to the case of the late excellent Mrs. Newell. Ed. Pan.

he performs his work. But to be a minister, with very little religion, or perhaps nothing but the form of godliness, is like sailing against wind and tide. I have long thought, and I now think more than ever, that it is a fearful thing to be a watchman to souls. In this view of the subject, I am sometimes afraid to live, and not less afraid to die."

If I were sure that I should not sometime be a better man, and a better minister, my heart would fail me at once. I often think of the sentence to be passed on all the redeemed-Well done, good and faithful servant, &c. This, in a view of my unfaithfulness, puts me on the inquiry, how is it possible that I shall be acquitted at the judgment seat of Christ? My own conscience, however, does not accuse me of preaching false doctrines, or shunning to declare any part of the counsel of God, through a desire of pleasing, or not displeasing men. But, little have I done as a follower of Jesus, to enforce the truth."

"In reading Pearce's letters, I thought it a pity that all ministers are not like him, and that they do not improve the privilege of writing, as he did, for infusing the ardor of religion which they sometimes feel into each other's bosoms."

To those who have read the foregoing pages with any degree of interest, a few general reflections may not seem unseasonable.

First: Young preachers should enter upon life with this settled maxim, that the way to attain substantial usefulness and respectability, is to form their character on the principles of Christian simplicity. A man's life may be

so uniform, that no splendid incidents shall fix the eye of curiosity; no glare of genius shall attract the admiration of the multitude; and yet a sound understanding, a steady piety and a habitual course of beneficent action, shall secure him an imperishable reputation; while others are gazed at as prodigies of excellence, for a moment, and then forgotten. Young preachers sometimes go into the world, resolved to be accounted something more than mere men, certainly much more than ordinary men. They intend to act on a scale becoming an independent and original mind. In thus breaking through what they deem the trammels of custom, they not unfrequently forget, at the same time, the limits of Christian decorum, and of common sense.

One of this description exhib its himself, perhaps, by some peculiarity in choosing or announcing his text or subject. Another is the man of wit in the pulpit. Another the man of profound genius, who looks down from his own elevation upon the labors and intellects of others. Another is the man of learning, who finds some gordian knot in every text; plunges his hearers into the lab. yrinths of criticism; or forgets his subject, in search of unmeaning epithets. Another is the polemic champion, who, in his abstruse and adventurous speculations, affects to fathom mysteies, where reason should yield to faith; for

"Fools rush in, where angels fear to tread."

Now I ask, not merely how fatal must this parade of affectation be to a preacher's useful

ness among discerning hearers; but how ineffably beneath his proper office and work, must he himself consider it, on his dying bed? Men of eccentric minds may occasionally do much good; but eminent and permanent usefulness, in every department of human action, especially in the ministry, results from that union of qualities which constitutes a steady excellence of character.

A competent judge, on this subject, said; "True greatness is serious. We are more indebted to the regular, sober, constant course of the sun, than to the glare of the comet: the one, indeed, occupies our papers, but the other enriches our fields and gardens: we gaze at the strangeness of the one, but we live by the influence of the other."

Secondly: Spiritual and evangelical preachers are those, whose labors God is wont to bless. The history of the church speaks decisively on this subject. Where those peculiar doctrines, which constitute the glory of the Gospel, are discarded from the pulpit, or preached indefinitely and coldly, religion declines. Its form may be preserved, perhaps, for a time, by the personal popu larity of a preacher, or by the force of custom or prejudice. But inspect the flock of such a pastor; you look in vain for that lervent piety, in the family, and in the closet, and for all those blessed fruits of vital godliness, which prevailed, for example, among the hearers of Richard Baxter.

The spiritual preacher addresses men's hearts. He appeurs to be in earnest, because he is so. "The carbuncle, Ly its lustre and sparkling, seems to be

actually on fire, but it has only the appearance. Thus some, in the pulpit, seem to be all on fire with zeal, yet their hearts are as cold as a stone."

The spiritual preacher is devoted to his work. As a watch man for souls, he dares not trifle with his awful charge. The reputation of being a shining scholar, the love of science, or influence, or wealth, cannot seduce him to forget that he must meet his hearers at the bar of Christ. When such objects solicit his regard, his answer is: "I am doing a great work, so that I cannot come down: why should the work cease, while I leave it, and come down to you?"

In the peculiar blessing which usually follows the labors of faithful, disinterested, devoted ministers, God honors his own institutions; and affixes the stamp of reality and divinity to the truths of the Gospel.

Thirdly: The hand of Providence in removing from their labors so many excellent ministers, in the midst of their useful ness, administers solemn admonition to their brethren who survive. They who love the minis try most ardently, and are best

qualified to be useful in it, are most apt to be lavish of life. Amidst the endless variety of pastoral duties, superadded to the labors of the study, and the pulpit, they are apt to neglect the necessary means for the preservation of health. That bodily exercise, which is essential to keep the vital organs in regular operation, they omit; or take it only at intervals, without just views of its importance, and therefore without system. The consequence has often been, that men, who have engaged in the ministry with the best prospects of vigorous health, and distinguished usefulness, have sunk into incurable infirmity, or a premature grave.

The death of good ministers is a public ealamity. Well may the church mourn when her watchmen are removed. May our young men, whose lives are consecrated to the same work, while they contemplate these departed worthies, in their upward flight, as the chariots of Israel and the horsemen thereof, be prepared to stand in the breach where they have fallen, to emulate their fidelity, and share in their reward.

and to these same ministers consociating for the improvement of their own minds, the diffusion of religious intelligence, and promoting the Kingdom of Christ, I perceive no very weighty objections.

But to constitute a "standing or stated Council, even with a proper number of delegates from the churches, to determine all affairs, proper for the consideration of an Ecclesiastical Council within their respective limits," I cannot but consider as unauthorized by Scripture, dangerous in its tendency, and utterly subversive of the fundamental principles of Congregationalism.

In this state of imperfection, as no body of men can well sub sist without government, the great Head of the Church, the wise and merciful Redeemer, has appointed one for his people, easy to be understood, and admirably adapted to answer all the important purposes for which it was appointed. It is believed, that the government and discipline, which Christ has instituted, belong to and terminate in a particular Church, or Christian assembly, ordinarily meeting in one place; and that even the Church have no authority to institute any other. From the rules of God's word, and

"If you can produce evidence from the canon of Scripture, in express terms, or by sound conclusion, and prove that New England churches are obliged to form a Standing and Stated Council, or that you are to do it for them, &c. we will submit. But no such canon can be

found. The proposals then incur a heavy premunire for making so bold with a settled government and no text to warrant the attempt." Mr. Wise's reply to the propositions for a Stated or Standing Council

churches, it is evident, that nothing of common concern was transacted without the brethren. Paul directed the church, assembled together, to excommunicate the fornicator. The church thus assembled are to determine who shall be admitted to, and who shall be excluded from, their fellowship. The complaint of an offended member, (after the private steps with the offender have been taken, but without satisfaction,) is to be told to the church, and their determination upon the case is to be final. What the church thus binds and looses on earth, according to the will of Christ, will be bound and loosed in Heaven. If an offender refu ses to hear the church, he is to be as an heathen man and a publican. No intimation is given, nor is the least room left in the Divine precept, for an appeal to any higher power this side Heaven. "The cominand Christ, If he hear not the Church, let him be as an heathen and a publican, is binding on all his disciples; and which no man, or body of men, Presbytery, Synod, or Council, have a right to reverse." If a Church have a doubtful, hard, and difficult case before them, (especially if the minister be a party,) upon which there is not a prospect of their coming to a harmonious result, and they wish for more light on the subject than they possess, it may be very proper to call on ministers and Churches, who are doctrinal agreed with them on subjects, for their light and advice in the case. But according to the Scriptures and congregational principles, they have no

of