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thing for his own glory, and the highest good of his intelligent creation, I should, at times, be ready to sink under his chastising hand. But the persuasion that the Lord reigneth in perfect righteousness, is not my only source of consolation under this trial; for I have reason to hope that my dear sister died in peace, and has entered into that rest which remaineth for the people of God. In this view, death seems disarmed of his sting; and I sometimes feel disposed to bless the Lord, for having released her from sin, and every attending sorrow, and admitted her to the full enjoyment of himself. Dear departed Eliza! thy journey was short; but thou hast arrived at the haven of felicity, and God has wiped all tears from thine eyes.

The various inquiries you proposed, need more time and wisdom than I possess, fully and properly to answer. Those which more immediately interest yourself, excite, in a peculiar degree, my attention. I suppose you consider yourself as to be ranked among the sixth class of undecided characters mentioned in your letter, which you have described as "being necessitated to halt between two opinions, from a half persuasion that they are right, while opposed in their plans by the opinions and wishes of friends," &e. This is certainly a very unpleasant situation, and I am sincerely sorry it is yours; because, when we are undecided in our own minds respecting any particular pursuit, there is less prospect of usefulness and happiness in life, than there would otherwise be; on account of our being, by this means, prevented from properly exerting our powers, and as it also prevents or clouds that approbation of our

own hearts, founded on the firm persuasion that we are good soldiers in a good cause, which is as an anchor to the soul. I wish it were in my power to give you all that advice you desire from your friends, and to direct your mind to the course of duty and of happiness. I would direct you to that Divine Book which contains directions for all, given by One who cannot misguide; directions which, if followed, will conduct to usefulness and happiness, both here and hereafter. Seek from the fountain of grace, wisdom profitable to direct, and grace to help; and be assured you will not seek in vain.

You say it has, a long time, been your desire to preach the Gospel, and that though, at times, a sense of your unworthiness leads you almost to relinquish this your darling object, yet you feel that, by relinquishing it, you would give up also all your hopes of earthly happiness. If this is the case-if you also feel this pursuit your duty-if you indeed desire to know nothing but Jesus Christ and him crucifiedand if you ardently long to glorify God and benefit the souls of men,. I certainly think you ought to enter the ministry. Your distrust of yourself is no ground for discouragement. On the contrary, if you did not feel your weakness and unworthiness, you would have reason to doubt whether you had ever seen your true character, as delineated in the Scriptures of truth. Grace operates by subduing the pride of man. Renounce all dependence on yourself. Be strong in the Lord, and in the power of his might; and you need not fear.

With regard to the subject of Episcopacy, which seems to engross so much of your attention, I think

myself qualified to say but little. I have never entered into the spirit of the controversy, and have but little information on the subject. I would refer you to Dr. Mason,* Dr. Miller, and others, who have written, so far as I am informed, ably and scripturally, upon the topics in debate between the Presbyterians and Episcopalians.*

You think you can do more good as an Episcopal minister. Why? You must give some reason for supposing so, or you may fall under the appellation "romantic," according to Foster. What leads you to think you can do more good in the Episcopal church? Is it that Episcopal ministers are generally more successful in winning souls to Christ, than Presbyterian ministers? Or do you think that, if you enter that church, you will exceed other ministers, in both churches, so far as to be peculiarly blessed? Indeed, my friend, I would not damp your zeal, or cloud your prospects of usefulness.: I hope you may be blessed of God, and turn many to righteousness. But I believe, judging from, facts, and the promises of Scripture to all faithful heralds of the cross, that you may be as useful a minister in the Presbyterian as in the Episcopal church.

Are the doctrines which Episcopalians, in this region, usually embrace, more scriptural than those held by the Presbyterians?

That baptism is not regeneration, appears to me

• Articles, in the Christian's Magazine, on Episcopacy. + Letters concerning the Constitution and Order of the Christian Ministry.

In Connecticut, the Congregationalists are usually called Presbyterians.

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so plain from the Scriptures, and the best observations of the world around us, as to need no other demonstration. If it be, I do not see that any can be saved, but those who have been baptized: for our Saviour explicitly affirms, that "except a man be born again, he cannot see the kingdom of God." And can you adopt a sentiment which leads to such a conclusion?

You seem, however, rather to suppose that regeneration may be regarded, as always accompanying baptism, when the subject is presented in the proper spirit. If parents give up their children in this ordinance in faith, you appear to think they may be uniformly regenerated. than Eli and David?

But who had worse children And yet they were both holy men, and no doubt gave up their children to God in faith in the ordinance of circumcision.

And do we

not sometimes see the best parents, who, we cannot doubt, have, in faith, dedicated their offspring to God, and by both precept and example, taught them the way of righteousness, afflicted with children who are utter strangers to the power of divine grace? If this be the case, we must either condemn such parents as hypocrites, or conclude that the opinion in question is erroneous. With regard to that expression of our Lord, in his conversation with Nicodemus, "Except a man be born of water and the Spirit," &c. it is, I think, evident, for the reasons just stated, that the phrase "born of water," does not mean baptism. Mr. Henry, author of the Commentary, thinks that water is used in this place figuratively, to express the cleansing or purifying effect of the saving influences of the Spirit.

"The

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washing of regeneration," and " baptized with the Holy Ghost and with fire," are, in his opinion, phrases synonymous with this. But I have heard it objected, In saying that baptism is not regenera¬ tion, you depreciate its worth, and render it of little or no use. By no means. Its not being a converting ordinance, is no reason why we should consider it useless and of no efficacy. Conversion is not immediately and inseparably connected with reading the Scriptures, and attending public worship; but they are not, on that account, to be regarded as of no use. They are means of grace, and those who do not use them will, most probably, never be converted. Baptism initiates the subject into the visible church of Christ, and implies the most solemn engagements on the part of the parents, to train up their child in the way he should go; and, if they faithfully fulfil their engagements, there is reason to hope that when he is old he will not depart from it. If baptism is regeneration, Christ's exhortation, "Strive to enter in at the strait gate," &c. was unnecessary; for the road to life is so broad and easy of access that few can miss it.

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That the faith which was not followed by good works, is of no avail, I readily allow or to speak more properly, if good works do not appear, there is no faith at all, the soul is unregenerate. Nevertheless, neither our faith, nor our good works, constitute, or make a part of, the ground or meritorious cause of our acceptance with God. It is certain that we cannot be saved without faith, for the Scripture saith, "He that believeth on the Son hath everlasting life; and he that believeth not the Son, shall