expressions of it. We readily allow, that many may firmly believe the truths they deliver, and feel deeply interested in their success, and yet, in consequence of a constitutional coolness and evenness of temper, display less warmth and animation than others who are far below them in real faith and religious sensibility. Still, we cannot believe that it is impossible for any one, whose heart glows with the sacred fire of love and zeal, to preach in such a manner, as to leave in the minds of his hearers no doubt of his sincerity, or of his earnest desire to effect their salvation.

"If this be important, it is, if possible, still more so, that we exhibit the influence and effects of faith in our more private intercourse with society. It is here,' says a celebrated English prelate, that, I conceive, we of the clergy are apt to fail. We do not always, in the common intercourse of life, appear sufficiently penetrated with the importance of our function, or sufficiently assiduous in promoting the ends of our mission.' 'I could name instances,' says another divine, 'where it has appeared to me, that the probable good effects of a very faithful testimony in the pulpit, have, humanly speaking, been wholly defeated by too successful endeavors to be agreeable out of it.' These remarks, though made with reference to the English clergy, are but in too many instances applicable to the divines of our own country; and they suggest, at once, much important instruction and reproof. It is doubtless right to associate with all classes among our hearers, and even with publicans and sinners; but it must be only, or principally, with a design to instruct and reform them. It is also not only right, but a duty, to become all things to all men, so far as we lawfully can; but our only object in doing it must be by all means to save some; and if the object be not kept steadily in view, if religious conversation be not introduced on all proper occasions, on all occasions which Christ and his apostles would have thought proper for this purpose, our social intercourse with our hearers will certainly become a snare to us, and a stumbling block to them; and, perhaps, more than counteract the good effects of all our public addresses. If we lay aside our official character, and feel as if we had discharged all our official duties, when we descend from the sacred desk; if, while associating with our impenitent hearers, we appear to forget their character, and the awfully dangerous situation in which they stand, they will certainly forget it too, and probably doubt whether we really believe it ourselves. Should a physician assure a number of his patients, that their symptoms were highly alarming, and their diseases probably mortal, and then sit down and con

verse on trifling subjects, with an air of quiet indifference or levity, what would be their inference from his conduct? Would they not unavoidably conclude, either that he did not really consider their situation as dangerous, or that he was grossly deficient in sensibility, and in a proper regard to their feelings? So if our impenitent hearers see us, after solemnly assuring them from the pulpit, that they are children of disobedience, children of wrath, and momentarily exposed to the most awful punishment, mingling in their society with an apparent unconsciousness of their perilous situation; conversing with earnestness on secular affairs; and seldom or never introducing topics strictly religious, or embracing private opportunities to warn them of their danger,-what must they suppose? If they reflect at all, must they not unavoidably conclude, either that we do not believe their situation to be such as we have represented it, or that we are totally devoid, not only of benevolence, compassion, and religious sensibility, but even of the common feelings of humanity? It is needless to remark, that either conclusion would be far from producing favorable ideas of our sincerity, or ministerial faithfulness. If, then, we wish that such ideas should be entertained by our people, we must convince them by our conduct, that we never forget our character, our duty, or their situation.

"The conviction of our cordial belief of the truths we deliver, which such a discharge of the ministerial duty will produce in the minds of our hearers, must be seated and maintained by a corresponding life. Unaccompanied with this, all other means will be in vain. Example,' says a French prelate, 'is the groundwork of a minister's character.' 'In vain,' he adds, 'do we preach to our hearers. Our life, of which they are witnesses, is, with the generality of men, the gospel. It is not what we declare in the house of God, it is what they see us practise in our general demeanor.' If, then, we would maintain a conviction among our hearers, that we are sincere, our conduct, as well as our sermons, must preach; and if the former contradicts, or does not coincide with the latter, no good effects can be reasonably expected to follow. We must, therefore, be able, though we may not think proper, to say, with the apostle, Be ye followers of me, even as I am of Christ. things which ye have received, and learned, and heard, and seen in me, do, and the God of peace shall be with you." If, says archbishop Usher to his clergy, if practical Christian piety, benevolence, and self government, with constant zeal to promote them all upon earth, are not the first and chief qualities, which your parishioners and acquaintance will ascribe to

The

you; if they will speak of you as noted on other accounts, but pass over these articles in silence, and, when asked about them, be at a loss what to say, excepting, possibly, that they know no harm of you, all is not right; nor can such a clergy answer the design of its institution any where, nor even maintain its ground in a country of freedom and learning.' God grant that the clergy of this country may never, by evincing the want of these qualities, frustrate the all-important end of their ministry, nor render it impossible for them to maintain their ground against the assaults of error, vice, and infidelity."

Had this description of the "good minister of Jesus Christ" been drawn by another hand, the familiar acquaintances of Dr. Payson might well have supposed that himself sat for the picture; so accurately did the grand features of his ministerial character correspond with this delineation. Here is, unquestionably, the standard of excellence which he had prescribed to himself, and at which his aims were continually directed. And, whatever might have been the degree of those deficiencies, which he so frequently and so pathetically laments, as to the spirit and temper with which he discharged his official duties, it is doubted whether the most scrutinizing observer was ever able to detect in his practice any material variation from this standard. Often did his clear exhibitions of truth, and his full and plain exposures of the obliquities of men, prove the occasion of bitter and outrageous feelings in the bosoms of many; but rarely, indeed, could the individual be found, who ventured to express a doubt of his honesty and sincerity. He was always in earnest, and "commended himself to every man's conscience in the sight of God."

CHAPTER XIV.

The pastor in action-Methods of exciting, sustaining and extending a due interest in religious concerns-Preaching, administration of ordinances, church fast, conference, inquiry meetings.

We

ALTHOUGH most of the preceding chapter, if changed from the didactic form to that of narration, would, for the extent to which it reaches, present a true history of its author, yet there are other details from his own pen, interspersed throughout his familiar correspondence, which will be found scarcely less instructive, and, at the same time, exhibit a fuller developement of the nature, extent, and variety of his pastoral labors. shall commence our extracts with a letter written in 1812, to a young clergyman, then recently settled in the ministry, who had sought his instruction and advice on the subject of pastoral duties. It has already been stated, that Mr. Payson was now the sole pastor of the church; and it was in this year that thirty-one of its members were separated from it, and, by a distinct organization, constituted the "Chapel Congregational Church in Portland," over which Mr. Kellogg was placed as pastor. The vacancy hereby created was more than filled-forty-eight persons being added to the church within the same year. It was distinguished beyond former years for "the fruits of the Spirit."

"DEAR BROTHER,

"Your letter requesting information and advice,' has just reached me. I rejoice in the circumstances that led to such a request. I rejoice still more that you feel "ignorant, and inexperienced, and inadequate to the charge which has devolved upon you." We must feel so, or we shall meet with little

success.

"I can, however, assure you, for your encouragement, that you cannot possibly be more ignorant and inexperienced than I was at the time of my settlement. I knew just nothing at all of my business; but I knew a little, O how little! of my own ignorance. This led me to pray almost incessantly; and, somehow or other, I have, as I trust, been preserved from fatal mistakes, and not suffered to ruin either myself or my people,

as I sometimes feared that I should. He who has thus guided me, and thousands of others equally foolish, will, I trust, guide you.- ―The best advice I can give you, is, to look to Him. This I doubt not you do; but you cannot do it too much. If we would do much for God, we must ask much of God; we must be men of prayer; we must, almost literally, pray without ceasing. You have doubtless met with Luther's remark—“ Three things make a divine-prayer, meditation, and temptation." My dear brother, I cannot insist on this too much. Prayer is the first thing, the second thing, and the third thing necessary for a minister, especially in seasons of revival. The longer you live in the ministry, the more deeply, I am persuaded, you will be convinced of this. Pray then, my dear brother, pray, pray, pray. Read the account of Solomon's choice, 1 Kings, iii. 5-15. If, like him, you choose wisdom, and pray for it, it will be yours.

"The next thing in importance is, as I conceive, that your church should be excited to pray for the influences of the Divine Spirit; and that they should frequently meet for this purpose. For, though private prayer may be as effectual, it does not so directly tend to honor God, as that which is more public. God converts sinners for his own glory, and he will have all the glory of their conversion. Nothing tends more directly to give him the glory, than social prayer. In that duty we explicitly acknowledge, not only to him, but to our fellow-creatures, that nothing but the influences of his Spirit can render any means effectual, and that we are entirely dependent for those influences on his sovereign will. In a word, we acknowledge that, in the conversion of sinners, he is all, and we are nothing.

"With respect to those who are awakened, I conceive it is our duty to act as fellow-workers with the Divine Spirit; to insist principally on those truths of which he first convinces them, and to endeavor, both by our preaching and conversation, to bring them to the same point to which he aims to bring them. This point is complete self-despair, and hope in Christ. The former is a pre-requisite to the latter. I therefore aim, in the first place, to increase their convictions of sins, especially of the great, damning sin of unbelief. If they ask, What shall we do? I never dare give them any other answer than that given by Christ and his apostles: "Repent, and believe the gospel." I insist much on the character of God; the strictness, extent and spirituality of his law; the various artifices, deceptions, and excuses of the heart; the false hopes of sinners and hypocrites; the nature of true and false conversion; and the great