auditory; "he replied, that when such a gentleman of eminent abilities and learning had come into the assembly and taken his eye, he felt something like a momentary tremour; but that he recovered himself by remembering what God said to the prophet Jeremiah, 'Be not dismayed at their faces, lest I confound thee before them."" It was little likely that he should be confounded, deservedly popular as he was in his own sphere, and properly conscious of his own power, and carefully as he had studied both the arts of composition and delivery. "I once mentioned," says Dr. Johnson," the reputation which Mr. Foster had gained by his proper delivery to my friend Dr. Hawkesworth, who told me, that in the art of pronounciation he was far inferior to Dr. Watts." The correctness of his1 pronunciation, and the elegance of his diction, are said to have contributed greatly to his uncommon popularity as a preacher. It was doubtless as much from feeling, as for the sake of oratorical effect, that he always paused at the conclusion of any weighty sentence; this gave a solemnity to his words, and allowed time for the impression to be deeply and strongly fixed.

1 Some curious instances of the change to which this is subject, appears in Dr. Watts's "Table of proper Names, written very different from the Pronunciation;" whereby it appears that Esther was in his time pronounced Eastur, Sarah Sarey, St. Paul's Church, Pole's, and Guildhall, Eellhall.

His sermons are so long, that in printing them he almost always inserted a notice about the middle of each, that it might conveniently be divided there. What he suspected might be found too long for reading, he would probably have thought too long for preaching, if custom had not then exacted long measure in such discourses. "We are not called," said he, preaching on the observance of Sunday, "to draw out the duties of worship to such unreasonable and tiresome lengths; nor to be so incessant and uninterrupted in works of religion on this day, as would overmuch fatigue the spirits, and overpress animal nature. This does not tend to the edification of men or the honour of God; but it has a certain and evident tendency to prejudice younger persons against the observation of the Lord's-day, if we render the service of it too irksome and tedious."

On the observance of the Sabbath, Dr. Watts's opinion was reasonable and tolerant. After showing that under the Jewish dispensation no works of necessity or of mercy were forbidden on that day, he says: "Under the New Testament we have no strict and severe prohibitions of every care and labour in the common return of the Lord's-day, where they do not interfere with the primary design of it, that is, the worship of God, and our best improvement thereby. And therefore I say, when the necessary labours of a few on some part of the day, by providing food and

other conveniences of life, render many more persons capable of spending the day in religion, I cannot find that the New Testament forbids it. I say in some part of the Lord's-day, for I think none ought to be so constantly employed in secular affairs as to exclude the whole day from its proper business, that is, religion or devotion, except in the cases of necessity, above mentioned. I think it may be maintained in general, that, as whatsoever tends to destroy or nullify the great design of religious worship should be omitted on the Lord'sday, so some lesser labours, which tend to make the performances of religion more easy, cheerful, and regular to ourselves, and to great numbers of others, may safely be performed on this day without a wilful violation of it." And having premised that, as he would not bind new burdens on the servants of Christ, so neither would he release what Christ has bound, he concludes that, "according as our constitution is more or less healthy, or our circumstances in the world, as servants or masters, as poor or rich, call us more or less to necessary works on this day, so we are to employ ourselves in the affairs of religion at such hours, and with such intervals of relief and refreshment, as that the sabbath of the Lord may be a pleasure to us, and may not overtax feeble nature, instead of giving it rest. We should all employ this day to the designs and ends appointed, to the honour of God and our risen Saviour; not with peevish

rigour and superstitious abstinences dulgences of the flesh and lazy idleness,

not in in

- not in sports and pastimes, but with Christian wisdom improve our time for religious purposes, according to our capacities and stations; knowing that we are in a state of gospel liberty, freed from a state and spirit of bondage, and rejoicing in the Lord, our deliverer and Saviour."

This is entirely in accord with the gentle spirit of moderation and benevolence that pervades all his works. Johnson admired his meekness of opposition, and his mildness of censure in his theological writings; and observes that orthodoxy was united with charity not only in his works, but in his mind. Charity, indeed, in its full Christian sense, was one of his favourite themes. "I find a strange pleasure," he says, "in discoursing of this virtue, hoping that my very soul may be moulded into its divine likeness. I would always feel it inwardly warming my heart; I would have it look through my eyes continually, and it should be ever ready upon my lips to soften every expression of my tongue; I would dress myself in it as my best raiment; I would put it on upon my faith and hope, not so as entirely to hide them, but as an upper and more visible vesture, constantly to appear in among men. For our Christian charity is to evidence our other virtues."

So completely was he conformed to this Christian temper, that even when engaged in contro

versy he seems never to have been provoked to any angry feeling, nor tempted to an uncharitable one. When an opponent had assumed an overbearing manner towards him, and affected a tone of triumph to which he was little entitled, Dr. Watts, though he perceived that men were too easily carried away by such assumption of superiority, and that he who places himself in the seat of the scorner, never fails to find servile admirers, could not prevail upon himself to adopt a manner of writing so contrary to his own principles and disposition, even though he might have gained by it a temporary success for the great truths in behalf of which he was engaged. He felt himself not only indisposed but unqualified for it. "David," he said, "might better bear Saul's armour than he could enter into such a manner of dispute."

It was in this spirit of charity, and not in any loose latitude of opinion, that he said, "I am persuaded there is a breadth in the narrow road to Heaven, and persons may travel more than seven abreast in it." That spirit led him to declare his persuasion that heathens and savages, who never heard of the gospel, are not left to perish unavoidably without any hope, or any grace to trust in; but if there be found among them any who fear God and work righteousness, they shall be accepted of Him, through an unknown Mediator, as Cornelius was. It led him to entertain a curious opinion concerning the souls