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He took his refrom any human

pains to come at the books of the most noted writers who advanced a scheme of divinity most contrary to his own principles. But he studied the Bible more than all other books, and more than most other divines do. His uncommon acquaintance with the Bible appears in his sermons, and in most of his publications; and his great pains in studying it are manifest in his manuscript notes upon it; of which a more particular account will be given hereafter. ligious principles from the Bible, and not system or body of divinity. Though his principles were Calvinistic, yet he called no man Father. He thought and judged for himself, and was truly very much of an original. Reading was not the only method he took to improve his mind; he was much given to writing, without which, probably, no student can make improvements to the best advantage. Agreeably to Resolution 11th, he applied himself, with all his might, to find out the truth; he searched for understanding and knowledge as for silver, and digged for it as for hid treasures. Every thought, on any subject, which appeared to him worth pursuing and preserving, he pursued as far as he then could, with a pen in his hand. Thus he was all his days, like the busy bee, collecting from every opening flower, and storing up a stock of knowledge, which was indeed sweet to him, as the honey and the honeycomb. And, as he advanced in years and in knowledge, his pen was more and more employed, and his manuscripts grew much faster on his hands.

He was thought by some, who had but a slight acquaintance with him, to be stiff and unsociable; but this was owing to want of better acquaintance. He was not a man of many words indeed, and was somewhat reserved among strangers, and those on whose candor and friendship he did not know he could rely. And this was probably owing to two things. First, the strict guard he set over his tongue from his youth, which appears by his Resolutions, taking great care never to use it in any way that might prove mischievous to any; never to sin with his tongue; nor to employ it in idle, trivial, and impertinent talk, which generally makes up a great part of the coversation of those who are full of words in all compa

nies. He was sensible that, in the multitude of words, there wanteth not sin; and therefore refrained his lips, and habituated himself to think before he spoke, and to propose some good end even in all his words; which led him to be, above others, conformable to an apostolic precept, slow to speak. Secondly, this was in part the effect of his bodily constitution. He possessed but a comparatively small stock of animal life; his spirits were low, and he had not strength of lungs to spare, that would be necessary in order to make him what might be called an affable, facetious gentleman. They who have a great flow of animal spirits, and so can speak with less expense than others, may doubtless lawfully practise free conversation in all companies for a lower end, e. g. to please, or to render themselves acceptable. But not so, he who has not such a stock; it becomes him to reserve what he has, for higher and more important service. Besides, the want of animal spirits lays a man under a natural inability of exercising that freedom of conversation, which those of more life naturally glide into ; and the greatest degree of a sociable disposition, humility and benevolence, will not remove this obstacle. He was not forward to enter into any dispute among strangers, and in companies where there might be persons of dif ferent sentiments; being sensible, that such disputes are generally unprofitable, and often sinful, and of bad consequence. He thought he could dispute to the best advantage with his pen; yet he was always free to give his sentiments on any subject proposed to him, and to remove any difficulties or objections offered by way of inquiry, as lying in the way of what he looked upon to be the truth. But how groundless the imputation of stiff and unsociable was, his known and tried friends best knew. They always found him easy of access, kind and condescending; and though not talkative, yet affable and free. Among such, whose candor and friendship he had experienced, he threw off reserve, and was quite patient of contradiction, while the utmost opposition was made to his sentiments, that could be by any plausible arguments or objections. And indeed, he was, on all occasions, quite sociable and free with all who had any special business with him.

In his family, he practised that conscientious exactness which was conspicuous in all his ways. He maintained a great esteem and regard for his amiable and excellent consort, Much of the tender and kind was expressed in his conversation with her, and conduct towards her. He was wont fre quently to converse freely with her on matters of religion; and he used commonly to pray with her in his study, at least once a day, unless something extraordinary prevented. The time for this, commonly was just before going to bed, after prayers in the family. As he rose very early himself, he was wont to have his family up betimes in the morning; after which, before they entered on the business of the day, he attended on family prayers: When a chapter in the Bible was read, commonly by candle light in the winter; upon which he asked his children questions according to their age and capacity; and took occasion to explain some passages in it, or enforce any duty recommended, &c. as he thought most proper.

He was thorough in the government of his children; and, as a consequence of this, they reverenced, esteemed and loved him. He took special care to begin his government of them in good time. When they first discovered any considerable degree of selfwill and stubbornness, he would attend to them till he had thoroughly subdued them and brought them to submit. Such prudent discipline, exercised with the greatest calmness, being repeated once or twice, was generally sufficient for that child; and effectually established his parental authority, and produced a cheerful obedience ever after.

He kept a watchful eye over his children, that he might admonish them of the first wrong step, and direct them in the right way. He took opportunities to converse with them in his study, singly and closely, about their souls' concerns; and to give them warning, exhortation, and direction, as he saw need. He took much pains to instruct them in the principles of religion; in which he made use of the Assembly's Shorter Catechism; not merely by taking care that they learned it by heart; but by leading them into an understanding of the doctrines therein taught, by asking them questions on each an

swer, and explaining it to them. His usual time to attend to this was on the evening before the Sabbath. And, as he believed that the Sabbath, or holy time, began at sunset the evening before the day, he ordered his family to finish all their secular business by that time, or before; when all were called together, a psalm was sung, and prayer made as an introduction to the sanctification of the Sabbath. This care and exactness effectually prevented that intruding on holy time, by attending to secular business, which is too common even in families where the evening before the Sabbath is pretended to be observed.

He was a great enemy to young people's unseasonably associating together for vain amusements, which he regarded as a dangerous step towards corrupting and bringing them to ruin. And he thought the excuse many parents make for tolerating their children in it, (viz. that it is the custom, and others' children practise it, which renders it difficult, and even impossible to restrain theirs) was insufficient and frivolous; and manifested a great degree of stupidity, on supposition the practice was hurtful and pernicious to their souls. And when his children grew up, he found no difficulty in restraining them from this pernicious practice; but they cheerfully complied with the will of their parents. He allowed none of his children to be from home after nine o'clock at night, when they went abroad to see their friends and companions; neither were they allowed to sit up much after that time, in his own house, when any came to make them a visit. If any gentleman desired acquaintance with his daughters, after handsomely introducing himself, by properly consulting the parents, he was allowed all proper opportunity for it; but must not intrude on the proper hours of rest and sleep, nor the religion and order of the family.

He had a strict and inviolable regard to justice in all his dealings with his neighbors, and was very careful to provide things honest in the sight of all men; so that scarcely a man had any dealings with him, that was not satisfied of his uprightness. He appeared to have a sacred regard to truth in his words, both in promises and narrations, agreeable to his

Resolutions. This doubtless was one reason why he was not so full of words as many are. No man feared to rely on his veracity.

He was cautious in choosing his intimate friends, and therefore had not many that might properly be called such; but to them he shewed himself friendly in a peculiar manner. He was indeed a faithful friend, and able above most others to keep a secret. To them he discovered himself more than to others, led them into his views and ends, and to his conduct, in particular instances: By which they had abundant evidence that he well understood human nature; and that his general reservedness, and many particular instances of his conduct, which a stranger might impute to ignorance of men, were re ally owing to his uncommon knowledge of mankind.

His conversation with his friends was always profitable. He was not wont to spend his time with them in scandal and backbiting, or in foolish jesting, idle chat, and telling stories: But his mouth was that of the just, which bringeth forth wisdom, and whose lips dispense knowledge. His tongue was as the pen of a ready writer, while he conversed about important, heavenly, divine things, which his heart was so full of, in such a natural and free manner, as to be most entertaining and instructive; so that none of his friends could enjoy his company without instruction and profit, unless it was by their own fault.

His great benevolence to mankind discovered itself, among other ways, by the uncommon regard he shewed to the poor and distressed. He was much in recommending charity, both in his public discourses and private conversation. He often declared it to be his opinion, that professed Christians in these days are greatly deficient in this duty; and much more so than in most other parts of external Christianity. He often observed how much this is spoken of, recommended and encouraged in the holy scripture, especially in the New Testament. And it was his opinion that every particular church ought, by frequent and liberal contributions, to maintain a public stock, that might be ready for the poor and necessitous members of that church; and that the principal

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