man minded his own things, and not the things of Jesus Christ. And therefore he made this the one great design of all his endeavours in that charge, the fitting and training up the youth for that holy function; and this was the great aim both of his public and private care of them.

He considered that they ought chiefly to mind and fit themselves now, for that which would be their great business when they were entered into the holy function; and that this would not be so much the managing of controversies and debates of religion, as the guiding men's souls to eternity; the rescuing the vicious from their sins and vices, and prevailing upon them, by all prudent methods; and directing the serious to the true practice and exercise of religion, and the most proper means for the practice of goodness, and the avoiding and resisting of temptations, and how they ought to behave themselves in all circumstances of life. He thought it sufficient that they understood the state and importance of those controversies and differences which were the grounds of the divisions of Christendom, for their own instruction, and those who stood in need of it, under their care; but the other he looked upon as their main business. And therefore, accordingly, after he had guarded them against the common artifices of the Roman missionaries, in their making proselytes, and cleared the most important difficulties in the gospels, he proposed two designs as the subject of all his public exercises: the one, de cura pastorali, proposing to consider the institution and dignity, the weight and difficulty, the necessity and usefulness, of the holy function of the ministry; the nature of that call we ought to have to it, the necessary dispositions that are required to fit us for it, the manner of our own private life and conversation in it, and how we ought to discharge the several exercises of it, both public and private. The other, the instructing them

in casuistical divinity; the considering how a man of a strait conscience ought to behave himself, in whatever state or condition of life he be, and whatever cases and circumstances he fall into; and the branching out this into particulars, and vindicating it from the corruption of the Jesuits, and others. So great and good were the designs he proposed unto himself. As to matters of controversy, he studied rather to lessen than multiply; and saw that men were apter to be reasoned out of their erroneous persuasions by a good life, than many arguments. He thought it enough to make the youth understand the true state of matters in debate, and consider the most weighty differences but he was careful to take them off, as much as possible, from the disputing humour, and an itch of wrangling, pro and con, about any thing; and many times, by silence, answering their impertinent quibbles. There were no debates he was more cautious to meddle with, than those about the decrees of God; being sensible how much Christianity had suffered, by men's diving into things beyond their reach; secret things belonging to the Lord, and things revealed to us and our children. But he had always a deep sense of the powerful efficacy of God's grace upon our souls; and that all our good was entirely to be ascribed to God, and all our evil to ourselves. He used once a-year, (when the youth were most frequent,) by a very serious and affectionate discourse in English, to lay before them the weight and importance of the ministry; how they should demean themselves now, while they were candidates for that holy function; how carefully they ought to avoid all such evil conversation as might give their minds a bad tincture; what course of study they ought to take; inviting them to a private resort unto him, and expressing a most affectionate concern for them.

It was also his great care, to make his private

conversation with them as useful as his public. And by this, indeed, he hoped to do most good. They had always free access to him; and his counsels and advices were still suited to the dispositions he perceived in them. He could so modestly and prudently tell them their failings, as to make them perceive, and amend them without being offended. He was careful to lend, and direct them to the use of, good books; and, indeed, one of the great ends of his buying so many, was to serve them. Those who were of the most eminent endowments, and best inclinations, he stirred up to serious thoughts of the holy ministry. He gave them the most undoubted proofs of his love and care of them, opened his heart freely to them, and learned their inclinations and studies. He directed them to the best means of bettering their hearts as well as informing their judgements; prayer, meditation, and frequent retirements: and made them sensible, that self-will was the root of all our sins; and an entire resignation to the will of God, the very spring of all our duty; and directed them to frequent and constant acts of self-denial and resignation. And as he was thus careful to his charge, so, also, of maintaining that intire correspondence with, and due deference and respect that, he owed towards his reverend colleague: and that intire and constant love and harmony between them, and that mutual deserved esteem they had for one another, was very singular, and very exemplary.

Thus, to him to live was Christ. Thus faithfully and prudently did our dear friend manage his charge, in serving the interest of his blessed master. And we might have hoped confidently, ere long, that by their joint endeavours, through the blessing of the Almighty, we should have seen another face on our church. But, amidst all his pious designs and cares, he is called by his great master, in an hour that we thought not of, from his stewardship here, to an

higher employment in the other world. Who is that faithful and wise steward, whom his Lord makes ruler over his household, to give them their portion of meat in due season? Blessed is that servant whom his Lord, when he cometh, shall find so doing; of a truth he will make him ruler over all that he hath.

Indeed, the end of his life was no less Christ's, than the beginning and whole course of it. The time of his sickness was as cheerfully spent in suffering the will of God, as the former was in doing it. He manifested the greatest meekness and cheerfulness of spirit throughout the whole course of it. He used not the least harsh expression, either to any of those that waited upon him, or concerning the present providence. He expressed a perfect indifferency as to life and death, and an intire resignation to the will of God, to dispose of him as he thought meet. He found himself never more sensible of the vanity of this world, nor ever felt more ardent acts of love to God, than at that time. He was rapt in admiration of God's goodness to him, and the little returns he said he had made to it; and acknowledged his own great unworthiness, and his humble confidence in the mercy and goodness of God, through the merits of his blessed Saviour. And thus meekly did he pass his sickness, and resign his spirit, without any trouble from the world, or great pain of body, or any anguish of mind: for, mark the perfect man, and behold the upright; for the end of that man is. peace.

And now, after all, I cannot here omit what service he hath done the world, by permitting it to enjoy those excellent thoughts of his, about the life of God in the soul of man. Men may write big volumes, and, as one says, talk much, and say nothing; but it is a great matter to talk little, and yet say much. And sure, whoever considers the importance of the matter of that book the clear representation of the life and spirit of true religion, and its graces,

with the great excellency and advantages of it, the proposal of the most effectual means for attaining to it by the grace of God, the piety and seasonableness of the devotions, together with the natural and affectionate eloquence of the style, cannot but be sensible of his great usefulness, to inspire us with the spirit of true religion, to enlighten our minds with a right sense and knowledge of it, to warm our hearts with suitable affections and breathings after it, and to direct our lives to the practice of it. And, indeed, it seems to have been, in a great measure, the transcript of his own life and spirit. Those divine graces and virtues which he so clearly describes, shined forth in his own life and conversation; and he not only understood, but felt them. That faith, and love, and charity, that purity, and humility, which he so passionately recommends and speaks of, did eminently appear, throughout the whole course of his life.

What a deep sense had he of the truths of our religion! He suffered them not to float on his understanding, to be matter of talk and dispute with others; but he let them sink deep into his spirit, to renew his soul, and direct his life, and was careful to make use of all means that might give him a deeper sense of them. What a deep sense had he of the goodness; of God; the wonderful mercy of our redemption by Jesus Christ; the corruption, the degeneracy, and sinfulness of our nature, the excellency of goodness, and the happiness of heaven? And his deep sense of ail this, was the spring and root of all his other graces.

In how manifold instances did appear the ardency of his love to God? He was still breathing with more ardent desires after him, and was sorry he could love him no more. He was frequently admiring his wisdom and goodness in the government of the world, and the wise disposal of things. It was not the mean principles of custom, reputation, or vain-glory,