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1781, Autumn. Travelling for my health, I called at a tavern for refreshment. The landlord soon introduced to me a gentleman, who, he told me, was a universalist. I supposed his aim was to bring forward a dispute on the subject of future punishment. After customary civilities, I told the gentleman my health was not good; I conversed but little, and wholly declined disputes; I should, however, be gratified, if he would give me his opinion on the controverted question. He was very courteous, and readily answered me in this manner: "I will state my opinion by reference to the story of the deliverance of the Hebrews from Egypt. The people came to the red sea, saw the Egyptians on their rear, found themselves entangled between mountains, and fell into murmuring and despair. Moses told them there was no danger, the sea would open a way for their escape. They did not believe it; but Moses believed it. The sea opened and they arrived to the other shore. (He should have remembered that the Egyptians, pursuing them, were all drowned.) The people were now as safe as Moses. But Moses by his faith had the comfort of the deliverance beforehand. To apply this to the question before us. Believers and unbelievers will be equally safe and happy in the other world. All the difference is, that believers have the comfort of salvation in this world, which unbelievers have not."

I answered him; Sir, I understand your system. I will trouble you only to give me an explanation of one passage of scripture; "These shall go away into everlasting punishment." "The explanation," said he, "is very easy. Christ says, I was hungry, and ye gave me no meat; I was thirsty, and ye gave me no drink, &c. These, i. e. these sins, these unkind dispositions shall go away into everlasting destruction; shall cease, and be no more known." Very well, I replied; now as an honest interpreter of scripture, you will adhere to your own rule. The judge says to

them on his right hand, I was hungry, and ye gave me meat; I was thirsty, and ye gave me drink, &c. The righteous, i. e. according to your interpretation, these righteous dispositions; these kind, hospitable virtues, shall go into life eternal. You have disposed of the vices of the wicked, and of the virtues of the righteous. Now be so good as to tell me, what becomes of the persons themselves. He gave no direct answer, but diverted to observations foreign to the question.

Men attached to a particular scheme will bend to it every text, which can be made to yield to their violence. Texts too stubborn for their strength they will throw aside. An honest and impartial mind is necessary in our inquiries after truth. "The meek God will guide in judgment, and the meek he will teach his way."

In the course of my ministry I have often encouraged special meetings for devotion, and sometimes evening meetings. I have chosen to attend them myself, when I could with convenience; and I have preached, when my ability would permit. If I have not preached, I have usually made a short address to the people, and especially to the youth, on some religious subject, suggested either by a recent providence, or by what has been read. I have seen some good effects of these meetings, and have experienced benefit from them myself. But, when I could not attend them, I have desired, that they might be under the direction of some discreet elderly christians. I have endeavored to guard my people against an error too common, where religious conferences are much attended; I mean, substituting these in the place of divine institutions, and making them a kind of thermometer, by which to prove the degree of heat and cold in religious zeal. When we hear of a revival of religion in any place, the unusual frequency and the general attendance of lectures and conferences by day and by night are adduced as decisive evidences of it. When these meetings become less frequent, or less full, it is said, "Religion appears

to be on the decline." We ought always to place religion where the scripture has placed it, in holiness of heart and life; and to regard devotional duties as instrumental to this end. We are never to place the essence of religion in things which are but the means of it.

A serious man from a neighboring parish, being one evening at my house on secular business, took occasion to inform me, that there was a great revival of religion in his vicinity. I expressed my satisfaction in the intelligence; but asked him, wherein the happy revival discovered itself: Whether the people appeared to be more humble, more condescending, more meek and peaceable, more kind and charitable, better united in their social relations, more virtuous in their manners, &c. He could not answer particularly with respect to these things; but said, "People were much engaged in attending religious meetings; they had private lectures as often as any transient preacher could be obtained; and they had conferences very frequently—almost every evening." I observed to him, that an attendance on the word preached was highly important, and a hopeful indication; but asked him, how it was on the Lord's day; whether they attended on the instituted worship of that day better than they used to do: (for I knew they had been shamefully negligent of that duty.) "Why-no—” said he, "we don't go to meeting on the sabbath." What, I inquired, do you neglect God's institutions to observe your own? The prophet marks this as a token of the decay of religion among the Jews. He answered, "We do not like our parish minister very well." I observed to him, that if they had a minister, who did not preach the gospel, this was a reason why he should leave the pulpit; not why they should leave the meeting-house; and they ought to take regular measures for his removal, and the introduction of a better man. "O," said he, "I don't pretend, but that he preaches the gospel; but there are some subjects, on which he

does not preach." Perhaps he preaches on them, when you are absent. He continued, "I don't like his manner of preaching. He is not so fervent, so engaged, as I wish; he uses his notes too much," &c. Friend, said I, you well remember, that Paul, Apollos and Cephas all preached in Corinth. They preached the same gospel; but had different voices, and different modes of speaking. And among their hearers, one said, I am of Paul; another, I am of Apollos; and a third, I am of Cephas. Now on this occasion, Paul told them, they were carnal. Apply this to yourself. On the authority of Paul, I tell you, that you are carnal. He answered, "I do not see, but that it is so." He had the honesty to confess his fault; whether he had the virtue to reform, I do not know.

Occasional meetings and private conferences may be very useful, if properly conducted; but they are matters of christian discretion, not of divine institution. I know of no apostolic precept or example, which elevates these to a place among the institutions of God. When Paul came to Troas, where was a christian church, and doubtless some stated place for publick worship, he waited seven days for the return of the first day of the week, on which day the disciples were wont to come together for social worship. Then he spake to them, and continued his speech to an unusual length.

When he preached in Ephesus, where a church was not formed, "he taught publickly and from house to house." As the christians had no stated place in which they could claim the privilege of assembling, they convened where they could. Paul first taught in the Jewish synagogue; meeting with opposition there, he removed to the school of Tyrannus, and here he continued for a length of time, teaching daily.

His teaching, though from house to house, from the synagogue to the school, where he could obtain leave, was publick; not pri

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vate. His teaching daily in the school was incompatible with his spending much time in private houses. He always chose the most open manner of teaching. He never imitated those seducers who creep into private houses.

July, 1782. I was an instrument of rescuing two children from the jaws of death.

Riding out in the early part of the day, I turned to the river to water my horse. In the river and contiguous to the shore, I saw, at some distance, a raft of boards, on which a young girl, with an infant child in her arms, was diverting herself. Apprehensive that she might be in danger, I determined, that, when my horse had drank, I would ride to her, and warn her to depart. Scarcely had the purpose taken place, before I heard a shriek, and saw her fall from the upper side of the raft into the river. I hastened to the place, at the same time calling for help. At the place where she fell I could make no discovery. Instantly passing to the down stream side, I saw her fingers holding by the last and undermost Board. I threw myself down, seized her arm, raised her head above water when I joyfully saw the infant under her other arm. Lest she should lose it, I took it from her, and reached it to a woman, who by this time had come upon the raft. I then drew out the girl, who was able to stand, and soon able to speak. They belonged to a family who lived near the river. In the evening I visited the family, and endeavored to lead them, and especially the girl, to a proper improvement of the danger and deliverance.

April 23, 1784, died Rev. R. Breck, of Springfield, aged 71. He had been a patron and father to me, and his friendship continued to his death. He endured a long and grievous sickness with patience, and met death with resignation and hope. Agreeably to his desire, expressed to me a few weeks before his death, I delivered a discourse at his funeral, which was published at the request of his affectionate people.