quest my thoughts how a minister should preach human obligation. I would reply, do it extensively, do it constantly; but withal, do it affectionately and evangelically. I think, considering the general character of our hearers, and the state of their mental improvement, it would be time lost to argue much from the data of natural religion. The best way is, perhaps, to express duties in Scripture language, and enforce them by evangelical motives; as, the example of Christ-the ends of his suffering and death-the consciousness of his approbation-the assistance he has promised-the influence of a holy conversation on God's people, and on the people of the world-the small returns we at best can make for the love of Jesus-and the hope of eternal holiness. These form a body of arguments, which the most simple may understand, and the most dull may feel. Yet I would not neglect on some occasions to show the obligations of man to love his Creator the reasonableness of the divine law-and the natural tendency of its commands to promote our own comfort, the good of society, and the glory of God. These will serve to illuminate, but, after all, it is the gospel of the grace of God that will most effectually animate and impel to action."

Mr. Pearce's affection to the doctrine of the cross was not merely nor principally on account of its being a system which secured his own safety. Had this been the case, he might, like others, whose religion originates and terminates in self-love, have been delighted with the idea of the grace of the Son, but it would have been at the expense of all complacency in the righteous government of the Father. He might have admired something which he accounted the gospel, as saving him from misery; but he could have discerned no loveliness in the divine law as being holy, just, and good, nor in the mediation of Christ as doing honor to it. That which in his view constituted the glory of the gospel was, that God is therein revealed as the just God and the Saviour-just, and the justifier of him that believeth in Jesus.

He was a lover of good men.-He was never more in his element than when joining with them in spiritual conversation, prayer, and praise. His heart was tenderly attached to the people of his charge; and it was one of the bitterest ingredients in his cup, during his long affliction, to be cut off from their society. When in the neighborhood of Plymouth, he thus writes to Mr. King, one of the deacons"Give my love to all the dear people. O pray that He who afflicts would give me patience to endure. Indeed, the state of suspense in which I have been kept so long, requires much of it; and I often exclaim, ere I am aware, O my dear people! O my dear family, when shall I return to you again!" He conscientiously dissented from the church of England, and from every other national establishment of religion, as inconsistent with what he judged the scriptural account of the nature of Christ's kingdom: nor was he less conscientious in his rejection of infant baptism, considering it as having no foundation in the Holy Scriptures, and as tending to confound the church and the world; yet he embraced with brotherly affection great numbers of godly men both in and out of the establishment. His spirit was truly catholic: he loved all who loved our Lord Jesus Christ in sincerity. "Let us pray," said he in a letter to a friend, "for the peace of Jerusalem: they shall prosper who love-not this part, or the other, but who love-HER -that is, the whole body of Christ."

He bare good will to all mankind. It was from this principle that he so ardently desired to go and preach the gospel to the heathen. And even under his long affliction, when at times he entertained hopes of recovery, he would say, "My soul pants

for usefulness more extensive than ever: I long to become an apostle to the word!" The errors and sins of men wrought much in him in a way of pity. He knew that they were culpable in the sight of God: but he knew also that he himself was a sinner, and felt that they were entitled to his compassion. His zeal for the divinity and atonement of his Saviour, never appeared to have operated in a way of unchristian bitterness against those who rejected these important doctrines; and though he was shamefully traduced by professors of another description as a mere legal preacher, and his ministry held up as affording no food for the souls of believers, and could not but feel the injury of such misrepresentations; yet he does not appear to have cherished unchristian resentment; but would at any time have laid himself out for the good of his worst enemies. It was his constant endeavor to promote as good an understanding between the different congregations in the town as the nature of their different religious sentiments would admit. The cruel bitterness of many people against Dr. Priestley and his friends, at and after the Birmingham riots, was affecting to his mind. Such methods of opposing error he abhorred. His regard to mankind made him lament the consequences of war: but while he wished and prayed for peace to the nations, and especially to his native country, he had no idea of turbulendy contending for it. Though friendly to civil and religious liberty, he stood aloof from the fire of political contention. In an excellent Circular Letter to the churches of the Midland Association in 1794, of which he was the writer, he thus expresses himself-"Have as little as possible to do with the world. Meddle not with political controversies. An inordinate pursuit of these, we are sorry to observe, has been as a canker-worm at the root of vital piety; and caused the love of many, formerly zealous professors, to wax cold. The Lord reigneth, it is our place to rejoice in his government, and quietly wait for the salvation of God. The establishment of his kingdom will be the ultimate end of all those national commotions which terrify the earth. The wrath of man shall praise him, and the remainder of wrath he will restrain." If he could write in this manner in 1794, his seeing a hopeful undertaking, in which he had taken a more than common interest, blasted by this species of folly in 1796, would not lessen his aversion to it. From this time more than ever, he turned his whole attention to the promoting of the kingdom of Christ, cherishing and recommending a spirit of contentment and gratitude for the civil and religious advantages that we enjoyed. Such were the sentiments inculcated in the last sermor that he printed, and the last but one that he preached. (See Note at page 396.) His dear young friends who are gone to India will never forget how earnestly he charged them by letter, when confined at Plymouth, to conduct themselves in all civil matters as peaceable and obedient subjects to the government under which they lived, in whatever country it might be their lot to reside.

It was love that tempered his faithfulness with so large a portion of tender concern for the good of those whose conduct he was obliged to censure.-He could not bear them that were evil, but would set himself against them with the greatest firmness; yet it was easy to discover the pain of mind with which this necessary part of duty was discharged. It is well remembered how he conducted himself towards certain preachers in the neighborhood, who, wandering from place to place, corrupted and embroiled the churches; whose conduct he knew to be as dishonorable as their principles were loose and unscriptural: and when requested to recite particulars in his own defence, his fear and tenderness for character, his modest reluctance to accuse persons older than himself, and his deep concern that men engaged in the Christian ministry, should render such accusations necessary, were each conspicuous, and proved to all present, that the work of an accuser was to him a strange work.

manuel's triumphs, and sing his praise! Three examples of virtue and goodness; exhibiting the genuine influences of the true religion of Jesus before the world-perhaps three mothers traing up to lead three future families in the way to heaven.

ficult labors to which duty calls." To persons who never entered into his views and feelings, some parts of his conduct, especially those which relate to his desire of quitting his country that he might preach the gospel to the heathen, will appear extravagant: but no man could with greater propriety have adopted the language of the apostle, Whether we be beside ourselves, it is to God: or whether we be sober, it is for your cause; for the love of Christ constraineth us.

He was frequently told that his exercises were too great for his strength; but such was the ardor of his heart, "He could not die in a better work." When he went up into the pulpit to deliver his last sermon, he thought he should not have been able to get through, but when he got a little warm, he felt relieved, and forgot his indisposition, preaching with equal fervor and freedom as when in perfect health. While he was laid aside, he could not forbear hoping that he should sometime resume his delightful work; and knowing the strength of his feelings to be such that it would be unsafe to trust himself, he proposed for a time to write his discourses, that his mind might not be at liberty to overdo his debilitated frame.

All his counsels, cautions, and reproofs, appear to have been the effect of love. - It was a rule dictated by his heart, no less than by his judgment, to discourage all evil speaking: nor would he approve of just censure unless some good and necessary end were to be answered by it. Two of his distant friends being at his house together, one of them, during the absence of the other, suggested something to his disadvantage. He put a stop to the conversation by answering: "He is here, take him aside and tell him of it by himself: you may do him good."

If he perceived any of his acquaintance bewildered in fruitless speculations, he would in an affectionate manner endeavor to draw off their attention from these mazes of confusion to the simple doctrine of the cross. A specimen of this kind of treatinent will be seen in the letter, No. I. towards the close of this chapter.

He was affectionate to all, but especially towards the rising generation. The youth of his own congregation, of London, and of Dublin, have not forgotten his melting discourses which were particularly addressed to them. He took much delight in speaking to the children, and would adapt himself to their capacities, and expostulate with them on the things which belonged to their everlasting peace. While at Plymouth he wrote thus to one of his friends, "O how should I rejoice were there a speedy prospect of my returning to my great and little congregations." Nor was it by preaching only that he sought their eternal welfare: several of his letters are addressed to young persons. See Nos. II. and III. towards the close of this chapter. With what joy did he congratulate one of his most intimate friends, on hearing that three of the younger branches of his family had apparently been brought to take the Redeemer's yoke upon them. - |

Most sincerely do I participate with my dear friend, in his pleasures and in his gratitude."

Towards the close of life, writing to the same friend, he thus concludes his letter :-"Present our love to dear Mrs. S. and the family, especially those whose hearts are engaged to seek the Lord and his goodness. O tell them that they will find him good all their lives, supremely good on dying beds, but best of all in glory."

In his visits to the sick he was singularly useful. His sympathetic conversation, affectionate prayers, and endearing manner of recommending to them a compassionate Saviour, frequently operated as a cordial to their troubled hearts. A young man of his congregation was dangerously ill. His father, living at a distance, was anxious to hear from him; and Mr. Pearce, in a letter to the minister on whose preaching the father attended, wrote as follows: "I feel for the anxiety of Mr. V. and am happy in being at this time a Barnabas to him. I was not seriously alarmed for his son till last Tuesday, when I expected, from every symptom, and the language of his apothecary, that he was nigh unto death. But, to our astonishment and joy, a surprising change has since taken place. I saw him yesterday apparently in a fair way for recovery. His mind, for the first part of his illness, was sometimes joyful, and almost constantly calm; but when at the worst, suspicions crowded his mind; he feared he had been a hypocrite. I talked, and prayed, and wept with him. One scene was very affecting; both he and his wife appeared like persons newly awakened. They never felt so strongly the importance of religion before. He conversed about the tenderness of Jesus to broken-hearted sinners; and whilst we spoke, it seemed as though he came and began to heal the wound. It did me good, and I trust was not unavailing to them. They have since been for the most part happy; and a very pleasant interview I had with them on the past day."

Every man must have his seasons of relaxation. In his earlier years he would take strong bodily exercise. Of late, he occasionally employed himself with the microscope, and in making a few philosophical experiments. "We will amuse ourselves with philosophy," said he to a philosophical friend, "but Jesus shall be our teacher." In all these exercises he seems never to have lost sight of God; but would be discovering something in his works that should furnish matter for praise and admiration. His mind did not appear to have been unfitted, but rather assisted, by such pursuits, for the discharge of the more spiritual exercises, into which he would fall at a proper season, as into his native element. If in company with friends, and the conversation turned upon the works of nature, or art, or any other subject of science, he would cheerfully take a part in it, and when occasion required, by some easy and pleasant transition, direct it into another channel. An ingenious friend once showed him a model of a machine which he thought of constructing, and by which he hoped to be able to produce a perpetual motion. Mr. Pearce having pa

convinced, and felt, as may be supposed, rather unpleasant at his disappointment. He consoled him; and a prayer meeting being at hand, said to this effect: "We may learn from hence our own insufficiency, and the glory of that Being, who is wonderful in council, and excellent in working: let us go and worship him."

His mild and gentle disposition, not apt to give or take offence, often won upon persons in matters wherein at first they have shown themselves averse. When collecting for the Baptist mission, a gentleman who had no knowledge of him, or of the conductors of that undertaking, made some objections, on the ground that the Baptists had little or nothing to say to the unconverted. This objection Mr. Pearce attempted to remove, by alleging that the parties concerned in this business were entirely of another mind. I am glad to hear it, said the gentleman, but I have my fears. Then pray, sir, said Mr. Pearce, do not give till you are satisfied. Why, I assure you, replied the other, I think the Methodists more likely to succeed than you; and should feel more pleasure in giving them ten guineas than you one. If you give them twenty guineas, sir, said Mr. Pearce, we shall rejoice in their success; and if you give us one, I hope it will not be misapplied. The gentleman smiled, and gave him four.

His figure, to a superficial observer, would at first sight convey nothing very interesting; but on

salvation into the villages wherever he could find access and opportunity. And as he sought the good of their souls, so he both labored and suffered to relieve their temporal wants; living himself in a style of frugality and self-denial, that he might have whereof to give to them that needed.

Finally, he possessed a large portion of real happiness. There are few characters whose enjoyments, both natural and spiritual, have risen to so great a height. He dwelt in love: and he that dwelleth in love, dwelleth in God, and God in him. Such a life must needs be happy. If his religion had originated and terminated in self-love, as some contend the whole of religion does, his joys had been not only of a different nature, but far less extensive than they were. His interest was bound up with that of his Lord and Saviour. Its afflictions were his affliction, and its joys his joy. The grand object of his desire was, to see the good of God's chosen, to rejoice in the gladness of his nation, and to glory with his inheritance. "What pleasures do those lose,” says he, "who have no interest in God's gracious and holy cause!"*

If an object of joy presented itself to his mind, he would delight in multiplying it by its probable or possible consequences. Thus it was, as we have seen, in his congratulating his friend on the conversion of three of his children; and thus it was when speaking of a people who divided into two congregations, not from discord, but from an in

ledged to be a faithful index to his soul. Calm, placid, and when in the pulpit especially, full of animation, his appearance was not a little expres sive of the interest he felt in the eternal welfare of his audience; his eyes beaming benignity, and speaking, in the most impressive language, his willingness to impart, not only the gospel of God, but his own soul also.

His imagination was vivid, and his judgment elear; he relished the elegancies of science, and felt alive to the most delicate and refined sentiments; yet these were things on account of which he does not appear to have valued himself. They were rather his amusements than his employment.

His address was easy and insinuating; his voice pleasant, but sometimes overstrained in the course of his sermon; his language chaste, flowing, and inclined to the florid: this last, however, abated as his judgment ripened. His delivery was rather slow than rapid; his attitude graceful, and his countenance in almost all his discourses approaching to an affectionate smile. He never appears, however, to have studied what are called the graces of pulpit action; or, whatever he had read concerning them, it was manifest that he thought nothing of them, or of any other of the ornaments of speech at the time. Both his action and language were the genuine expressions of an ardent mind, affected, and sometimes deeply, with his subject. Being rather below the common stature, and disregarding, or rather, I might say, disapproving every thing pompous in his appearance, he has, on some occasions, been prejudged to his disadvantage; but the song of the nightingale is not the less melodious for his not appearing in a guady plumage. His manner of preparing for the pulpit may be seen in a letter addressed to Mr. C, of L-, who was sent out of his church: and which may be of use to others in a similar situation. See No. IV. towards the close of this chapter.

His ministry was highly acceptable to persons of education: but he appears to have been most in his element when preaching to the poor. The feelings which he himself expresses when instructing the

erecting a new and additional place of worship"These liberal souls are subscribing," said he, "in order to support a religion, which, as far as it truly prevails, will render others as liberal as themselves." His heart was so much formed for social enjoyment that he seems to have contemplated the heavenly state under this idea with peculiar advantage. This was the leading theme of a discourse from Rev. v. 9-12, which he delivered at a meeting of ministers at Arnsby, April 18, 1797; and of which his brethren retain a lively remembrance. On this pleasing subject he dwells also in a letter to his dear friend Birt.-" I had much pleasure a few days since, in meditating on the affectionate language of our Lord to his sorrowful disciples: Igo to prepare a place for you. What a plenitude of consolation do these words contain; what a sweet view of heaven as a place of society. It is one place for us all: that place where his glorified body is, there all his followers shall assemble to part no more. Where he is, there we shall be also. Oh blessed anticipation! There shall be Abel, and all the martyrs; Abraham, and all the patriarchs; Isaiah, and all the prophets; Paul, and all the apos tles; Gabriel, and all the angels; and above all, JEsus, and all his ransomed people! Oh to be amongst the number! My dear brother, let us be strong in the Lord. Let us realize the bliss before us. Let our faith bring heaven itself near, and feast, and live upon the scene. Oh what a commanding influence would it have upon our thoughts, passions, comforts, sorrows, words, ministry, prayers, praises and conduct. What manner of persons should we be in all holy conversation and godliness!"

In many persons, the pleasures imparted by religion are counteracted by a gloomy constitution: but it was not so in him. In his disposition they met with a friendly soil. Cheerfulness was as natural to him as breathing; and this spirit, sanctified by the grace of God, gave a tincture to all his thoughts, conversation, and preaching. He was seldom heard without tears: but they were fre

* See the letter to Dr. Ryland, May 30, 1796, p. 385.

quently tears of pleasure. No levity, no attempts at wit, no aiming to excite the risibility of an audience ever disgraced his sermons. Religion in him was habitual seriousness, mingled with sacred pleasure, frequently rising into sublime delight, and occasionally overflowing with transporting joy.

LETTERS REFERRED TO IN THIS CHAPTER.
No. I.

To a young man whose mind he perceived was bewildered with fruitless speculations.

"The conversation we had on our way to

so far interested me in your religious feelings, that I find it impossible to satisfy my mind, till I have expressed my ardent wishes for the happy termination of your late exercises, and contributed my mite to the promotion of your joy in the Lord. A disposition more or less to 'scepticism' I believe is common to our nature, in proportion as opposite systems and jarring opinions, each supported by a plausibility of argument, are presented to our minds; and, with some qualification, I admit Robinson's remark, 'that he who never doubted, never believed.' While examining the grounds of persuasion, it is right for the mind to hesitate. Opinions ought not to be prejudged any more than criminals. Every objection ought to have its weight; and the more numerous and forcible objections are, the more cause shall we finally have for the triumph: 'Magna est veritas et prevalebit;' but there are two or three considerations, which have no small weight with me in relation to religious controversies.

"The first is, the importance of truth. It would be endless to write on truth in general. I confine my views to what I deem the leading truth in the New Testament-The atonement made on behalf of sinners by the Son of God; the doctrine of the cross; Jesus Christ and him crucified. It surely cannot be a matter of small concern whether the Creator of all things, out of mere love to rebellious men, exchanged a throne for a cross, and thereby reconciled a ruined world to God. If this be not true, how can we respect the Bible as an inspired book, which so plainly attributes our salvation to the grace of God, through the redemption which is in Christ Jesus? And if we discard the Bible, what can we

do with prophecies, miracles, and all the power of evidence, on which, as on adamantine pillars, its authority abides! Surely the infidel has more to reject than the believer to embrace. That book, then, which we receive, not as the word of man, but as the word of God, not as the religion of our ancestors, but on the invincible conviction which attends an impartial investigation of its evidences; that book reveals a truth of the highest importance to man, conscnant to the opinions of the earliest ages, and the most enlightened nations, perfectly consistent with the Jewish economy, as to its spirit and design, a' together adapted to unite the equitable and merciful perfections of the Deity, in the sinner's salvation, and above all things calculated to beget the most established peace, to inspire with the liveliest hope, and to engage the heart and life in habitual devotedness to the interest of morality and piety. Such a doctrine I cannot but venerate: and to the Author of such a doctrine, my whole soul labors to exhaust itself in praise.

Oh the sweet wonders of the cross

Where God, my Saviour, lov'd and died!'

Forgive, my friend, forgive the transport of a soul compelled to feel where it attempts only to explore. I cannot on this subject control my passions by the laws of logic. God forbid that I should glory, save in the cross of Christ Jesus my Lord.

Secondly, I consider man as a depraved creature; so depraved, that his judgment is as dark as his appetites are sensual: wholly dependent, therefore, on God for religious light, as well as true devotion: yet such a dupe to pride, as to reject every thing, which the narrow limits of his comprehention cannot embrace; and such a slave to his passions as to admit no law but self-interest for his government. With these views of human nature, I am persuaded we ought to suspect our own decisions whenever they oppose truths foo sublime for our understandings, or too pure for our lusts. 'To err on this side, indeed, 'is human;' wherefore the wise man saith, 'He that trusteth to his own heart is a fool.' Should, therefore, the evidence be only equal on the side of the gospel of Christ, I should think, with this allowance, we should do well to admit it. "Thirdly, if the gospel of Christ be true, it should be heartilyer heartily embraced. We should yield ourselves to its influence without reserve. We must come to a point, and resolve to be either infidels or Christians. To know the power of the sun, we should expose ourselves to his rays; to know the sweetness of honey, we must bring it to our palates. Speculations will not do in either of these cases; much less will it in matters of religion. My son, saith Ged, give me thine heart.

"Fourthly, an humble admission of the light we already have, is the most effectual way to a full conviction of the truth of the doctrine of Christ. If any man will do his will, he shall know of his doctrine whether it be of God. If we honor God as far as we know his will, he will honor us with further discoveries of it. Thus shall we know, if we follow on to know the Lord; thus, thus shall you, my dear friend, become assured that there is salvation in no other name than that of Jesus Christ; and thus from an inward experience of the quickening influences of his Holy Spirit, you will join the admiring church, and say of Jesus, 'This is my beloved, this is my friend; he is the chiefest among ten thousand, he is altogether lovely. Yes, I yet hope, I expect to see you rejoicing in Christ Jesus; and appearing as a living witness that he is faithful who hath said, 'Seek and ye shall find; ask and receive, that your joy may be full.'

S. P."

In another letter to the same correspondent, after congratulating himself that he had discovered such a mode of killing noxious insects, as should put them to the rect pain and which was characteristic of the tenderness of his heart, he proceeds as follows:-"But enough of nature: how is my brother as a Christian? We have had some interesting moments in conversation on the methods of grace, that grace whose influence reaches to the day of adversity, and the hour of death; seasons when, of every thing beside it may be said, Miserable comforters are they all! My dear friend, we will amuse ourselves with philosophy, but Christ shall be our teacher; Christ shall be our glory; Christ shall be our portion. Oh that we may be enabled 'to comprehend the heights, and depths, and lengths, and breadths, and to know the love of Christ, which passeth knowledge!' "Affectionately yours,

.

No. II.

S. P."

To a young gentleman of his acquaintance, who was then studying physic at Edinburgh.

"Did my dear friend P-know with what sincere affection, and serious concern, I almost daily think of him, he would need no other evidence of the effect which his last visit, and his subsequent letters have produced. Indeed there is not a young man in the world, in earlier life than myself, for whose universal prosperity I am so deeply interest ed. Many circumstances I can trace, on a review