month to Mr. Smith's in the Narraganset country, where many of those Narraganset Indians attended his ministry, who could not be prevailed on to hear the missionaries from other colonies.* Mr. Williams lived to the age of LXXXIV; and during this long period, a patriarchal simplic ity of manners, accompanied by a most ardent and universal philanthopy, marked his character. The various scenes, through which he passed, never caused him to alter his seatiments on religious free dom and the sacred rights of conscience. The love of liberty seems to have been interwoven in his constitution, and under all eircumstances to have been a gov erning and most powerful principle of action. Like the great apostle of the Gentiles, he seemed determined, that in defending the rights of conscience, "no man should make his glorying void." He died in the year 1682, and was buried under arms on his own ground. The place of his grave is not certainly known! This is truly surprising! That a minister of the gospel, and the Governor of a Colony, that had rendered so many important services to humanity and religion, should not have had a friend to erect a monumental stone, to inform the stranger where his dust reposes ! We close this lengthy memoir in the words of the late Rev. Morgan Edwards.† and will certainly have one, except there be some cross-grained fatality attending the noblest characters among Batists, to prevent their having the praise they deserve. I could fancy," says this ingenious writer, "that I see his statue erected in the college-yard at Providence. His clothing a garment of camel's hair, tied about his loins with a leathero gir. dle. His feet are shod with sandals; and about his neck a little puritanical band. In his right hand is the Gospel, as an emblem of the religious liberty he established, and the peace that followed. In his left, is a roll containing the charter of the colony, with as much of it unfolded as shows this paragraph: "To exhibit a lively experiment, that a most flourishing civil State may stand and best be maintained, and that among our English subjects, with a full liberty in religious concernments; and that true piety, rightly grounded on gospel principles, will give the best and greatest security to sovereignty, and will lay, in the hearts of men, the strongest obligations to true loyalty." On the pedestal are these words: FATHER Of this Colony, which was founded in 1636, and whose special distinction is that of RELIGIOUS LIBERTY; and, under God, the Saviour of it, and of the neighbouring Colonies, from being extirpated by the confederate Indians, in 1637, was that Reverend Baptist ROGER WILLIAMS." from the very perfection of his nature. That God is immutable is the voice not only of reason, but also of Revelation. Malachi iii. 6. 1 am the Lord, I change not. Psalm xxxiii. 11. The counsel of the Lord staudeth forever, the thoughts of his heart to all generations. Num. xxiii. 19. God is not a man that he should lie; neither the son of mau, that he should repent: hath he said, and shall be not do it? or bath he spoken, and shall he not make it good? James i. 17. From the Father of lights, with whom is no variableness, neither shadow of turning. 1 Samuel xv. 29. The strength of Israel will not lie, nor repent: for he is not a man that he should repent. This last passage is peculiarly interesting. The prophet has recorded it as a part of the address in which he announced to Saul that the kingdom was taken from him; and he has recorded it but a few verses after the account, (v. 11) in which he represents the Lord as saying, 'It repenteth me that I have set up Saul to be king.' Can we admit that the prophet, in this chapter, teaches two contradictory doctrines? If not, we are compelled to believe that when (as v. 11.) he speaks of God as repenting, he uses the term figuratively, and in quite a different sense from that in which he employs it when (as v. 29) he deelares that God does not repent. And if one of the inspired writers regards this difference in the use of the word, why not all of them? God acts upon a certain principle, and that principle is immutable. It follows, then, that the effect produced on other beings must change with their relations to him. The sun in the firmament remains fixed-The earth turns from him-Darkness involves us-The earth returns to her former position, and the sun again pours upon us his splendours. Thus, if God be immutably determined to show his approbation of virtue, his conduct must vary according to the characters of different men, and of the same men at different periods. An independent sovereign, he resolves to reward the virtuous, and punish the vicious. To day, he elevates a subject: To-morrow, that subject becomes vicious, and be degrades him-Why? Because his resolution is immutable. After these considerations, it will not be difficult to perceive how we are to explain those passages of scripture where God is represented as repenting of certain deeds, as the creation of man, and the crowning of Saul. We have only to recollect that these are among the multitude of instances, not ouly in the poetical parts of the Old Testament, but also in the historical, where, in condescension to the conceptions of men, God is described in the language of men. When men repent, they change their conduct. Now, by an easy and natural figure, God, when he changes his conduct, is said to repent. This simple solution, it is believed, will, upon examination, be found supported by the context in every instance in which repentance is ascribed to God. From this subject two reflections force themselves upon our minds. 1st. To the impenitent, how awful must be the thought that the Being, who has resolved to punish forever those who now refuse his grace, will never change! 2nd. To Christians, what can be more consoling than the assurance that the wise, holy, benevolent purposes of their Almighty Friend, are immutable! HOSPES. MINISTERS' MEETING. THE Pastors of the Baptist churches in Boston and its vicinity, having recently agreed to meet together once in three months, have adopted the following regulations. 1. Each meeting shall be opened and closed with prayer. 2. The conversation shall be confin. ed to religious subjects. 3. Each member shall have the privilege of relating the exercises of his own mind, or of making such other communications as he may deem important to the Society, or to the general interests of Zion. 4. The members in rotation, according to their seniority, shall have the privilege of proposing a subject to be discussed at the next meeting. 5. At each meeting, one of the brethren, who shall have been previously appointed, shall read an original essay, the subject of which shall be given at the time of his appoint. ment. 6. In the evening of the day of meeting, a sermon shall be delivered on such subject, and at such place, as shall have been agreed upon at a preceding meeting. In compliance with the above, the following Essay was prepared and read before the meeting in Decem ber last. At the request of his brethren, the writer now sends it for inser tion in the American Baptist Maga. zine. If it should be the means of inducing others, to form societies of a similar nature, he will have no occasion to regret, his having consented to the request of his friends. EUMENES. THE BENEFITS OF MINISTERIAL INTERCOURSE. THE establishment of a Ministers' Meeting for the special purpose of mutual edification, and the advancement of the general interests of Zion is an event which I have long desired to see. This day my desire is gratified; and it contributes much to my happiness to meet with my brethren on this occasion. Our friendship has always been marked with great harmony, tenderness of feeling, and affectionate respect. It is to be hoped, that, by the voluntary association we have now formed, the fellowship which binds us togeth er will become more strong, its joys more heightened and improved, and its happy effects more extensive and permanent. When this Society was organized the duty was assigned to me of preparing an Address "On the Benefits of Ministerial Intercourse." Relying on your can dour, and hoping to shew the utility of such intercourse ; I shall proceed to the task before me. 1. Stated interviews, for the purposes embraced by this Society, will tend to increase our knowledge, There are many subjects in theology, concerning which, the nrinister who thinks for himself has his seasons of perplexity and doubt. Many passages of scripture appear dark and intricate; and many occurrences transpire in the church and congregation of which he is Pastor, which leave him in painful suspense as to the course of conduct which he ought to pursue. How desirable under such circumstances that he should be able to unbosom his mind, and receive counsel, from men of piety, experience, and wisdom! The most happy effects may be anticipated from a disclosure of feelings and sentiments to intelligent and pious friends. Clouds of anxiety and doubt will be chased away; that which was dark before, will be made plain; that which was difficult, will be solved. The hints of his brethren, whose wisdom has been matured by age, will serve as a clue to guide his steps in the church, and in the various walks of life. It is not too much to expect, that the mists of ignorance will be dispelled, and the light of truth will beam upon us while we hold communion together. The shades of difference which are observable in the complexion of our minds, our different attainments in knowledge, and our attachment to particular studies, are circumstances favourable to our mutual improvement. Our education, our habits, and the books placed in our hands in early life, together with our local situation, may have combined in giving us a predilection for a particular department in Theology. One minister takes the most pleasure in dwelling on practical truth, another employs much of his time in biblical criticisin, a third expatiates with delight on the doctrines of the Gospel, while a fourth is most in his element when endeavouring to uurol the Volume of sacred Prophecy. This diversity is wisely appointed by Heaven to subserve the cause of truth. This very attachment tends to give the person clear, correct, and extensive views of his favourite theme. Hence when a number of individuals meet together for conversation, each may expect to enrich himself with new ideas from the different kinds of knowledge which his brethren possess ; while each is ready to contribute a portion from the class of truths to which he is more peculiarly attached. At these interviews we may expect that such of our brethren as correspond with men of eminence abroad, will give us much interesting information, relative to missionary, Bible, and tract societies; the state of churches, and the progress of the Messiah's empire. Besides, in conversation many ideas will occur to us, which it is not probable we should have received from any other source. It is not uncommon for a minister to experience a general stagnation of the powers of his mind; a torpor spreads over his intellectual frame which he cannot shake off; he tries to meditate on some passage of scripture, to think on some useful subject, but all in vain ; he leaves his study, and seeks relief in society; here he finds, that, "as iron sharpeneth iron, so doth a man's countenance that of his friend." "'Tis conversation sets the mind aYOUNG. broach." VOL. I. 3 Like the sparks which are elicited from the flint and steel, the brightest scintillations of intellect and genius, have flashed from collision of sentiment in o al inter course. On such occasions, the miad has collected fresh strength, light, and activity, and has passed with delight over the fields of truth. Passages of holy writ, which before he never understood, are compre hended with the greatest ease, and he finds it pleasant to converse on almost any subject that is intro duced. Who is there of us who has not felt the words of the Poet to be true? Speech ventilates our intellectual fire; 2. The mutual intercourse of Ministers is admirably adapted to promote their comfort, and awaken their zeal in the cause o. Christ. There is something inexpressi bly sweet and endearing, in communion with kindred souls. It is gentle and refreshing as the dew of Hermon, it is fragrant as the ointment which fell upon the garThe mind is ments of Aaron. greatly relieved when we can tell our sorrows to a few faithful and judicious friends who are ready to sympathize with us; and it gives a double relish to our joys when others participate in them. But if intercourse among private christians is so pleasant and useful; if it alleviates their sorrows, and increases their happiness, it must be, at least, equally pleasant and beneficial to the ministers of the Cross. They have not only to endure the trials which are common to men, and to christians, but such as are peculiar to their sacred calling. They are sometimes ready to sink under desponding fears. A conviction of the greatness of their work, and of their own insufficiency, fills them with dread. When they look forward to the services of the Lord's day, and are conscious that their minds are dark and be wildered; when they turn over the sacred pages, and cannot find a solitary passage on which a ray of truth appears to shine; when they are fearful that they shall be confounded before the people, and have to retire from the ministry, then their spirits are dried up within them. They conclude that GOD never called them to the work, and that they ran before they were sent. But on meeting with their brethren, they find they are not alone in these exercises; that others, who have been eminently useful, have endured the same conflicts. This inspires them with hope; it gives new vigour to the springs of life. They return from the company of their brethren refreshed in their souls. They learn that difficulties from within and from without are to be expected; that they are the lot of all the ministers of Christ. They are therefore determined not to be dismayed, but to be valiant for the truth, fighting the good fight of faith. There is not only much consolation and encouragement to be derived in finding that our brethren have had similar trials with ourselves, but also in hearing of the comfort and support they have enjoyed in their own minds, of the success which has attended their labours, and of the animating pros pects they have before them. 3. The intercourse of ministers, if wisely regulated, will prove beneficial to the churches of Christ with which they are connected. bours; the subject receives attention, and his seniors in age and office, who have had similar trials, give him their advice. New light is reflected on the subject, and the path of duty appears plain. The happy consequences of the counsel imparted to him are not only felt by the minister himself, but by the church; peace and harmony are preserved, where one step, aris ing from the impetuosity of youthful feelings, or from inexperience, might have led to sad divisions. The instruction which a minister derives from the conversation of his brethren, the elevation given to his feelings, and the improvement of his general character, will not be confined in their effects to himself, their genial influence will extend to the people of his charge. 4. The general interests of Zion may be greatly promoted by ministerial intercourse. A pious minister may see some things in the denomination to which he belongs, which tend to mar its beauty, and impede its prosperity; he may see the wily attempts of its adversaries, and may form in his own breast plans adapted to remove the defects which he sees, to disappoint the adversaries of the cause to which he is attached, and to advance the prosperity of the church at large. But what can he do alone? He is not able to bring his plans into operation; perhaps the most he can do is to sigh in secret, and make his complaints to the Lord. There must be union of counsel and operation, to give efficacy, extent, and permanency to the plans which are laid, otherwise they will terminate in fruitless wishes, and unavailing regrets. What several cannot effect in their individual capacity, may by union be accomplished with the greatest ease. It is a remark which must be familiar to you all, that "concentrated action is powerful action." But we will not confive our observations to the probable benefits |