and many additions were made to the church of those who were "his glory and joy."

In the pulpit he had none of the advantages of an imposing person, commanding voice, or elegant gesticulation. It might truly be said, that his bodily presence was weak. He made use of little or no action. His voice was rather too fine and slender, but regular, audible and musical. But, in spite of his low stature, his appearance when preaching is said to have been remarkably dignified: his manner was unaffectedly grave and solemn. He seldom quoted poetry, a habit generally characteristic of indolence or mental poverty. His enunciation was distinct, accurate, and easy, always pleasing by its cadence, but impressive when the subject required it. I once," says Dr. Johnson, "mentioned the reputation which Mr. [Dr.] Foster had gained by his proper delivery to my friend Mr. Hawkesworth, who told me that in the art of pronunciation he was far inferior to Dr. Watts. His general mode of sermonising was to prepare an outline of his subject, which he took with him in the pulpit, and trusted to his extemporary powers to fill up the sketch."

In early life he prepared with greater care, and almost entirely pre-composed his discourses. At the close of his sentences, when anything more than ordinarily important was treated of, he frequently paused a little to give his hearers opportunity for reflection. With a boundless fertility of imagination, and complete command of language, he was never hurried, seldom vehement. He maintained a perpetual control over himself and his subject. In younger life his periods were prolix and involved, his style was too diffuse and luxuriant, but these defects by a little care and attention he at length conquered.

Dr. Gibbons says, "I once asked him whether in his preaching he did not find himself too much awed by his auditory. He told me, that when such a man, mentioning a gentleman of eminent abilities and learning, has come into the assembly, and taken his eye, that he had felt something like a momentary tremor upon him, but that he recovered himself by remembering what God said to the prophet Jeremiah, chap. i. 17; 'Be not dismayed at their faces, lest I confound thee before them;' In prayer it might, perhaps, be truly said that he excelled himself. It was throughout an address to Deity, not in florid expressions, but in easy and unadorned language, and rather short and weighty periods. There was an extent in addresses to Deity, which comprehended every proper subject, and at the same time such a brevity, though not so as to be disagreeably or affectedly sentitious, in the representation of each of them, that at the conclusion of his prayer a hearer might find himself at a loss to conceive what more or less could have been said. The like pauses between sentence and sentence were observed by him in prayer which he observed in preaching, if they were not rather longer."

To stated and public instruction he added familiar visits and personal application, and was careful to improve the opportunities which conversation offered of diffusing and increasing the influence of religion." When visiting his people in the discharge of pastoral duty, he usually took with him a number of religious tracts, to present to the younger members of the families. The following interesting anecdote is related of him by Dr. Gibbons, as received from the son-in-law of the person :-Mr. Richard Ellcock was a servant in old Mr. Watts' family. "Dr. Watts, going to London after the last time of visiting his father at Southampton, Richard Ellcock was ordered to go with him a day's journey. The doctor entered into serious discourse with him, which made a deep and lasting impression on his heart, and was the means of his sound and saving conversion. After Dr. Watts came to London he wrote to his father, recommending the servant to his particular regard, for that he doubted not he would make an eminent Christian; and

so he lived and died, leaving an honourable character for piety an uprightness behind him. This is attested by many."

Fond of studious retirement, and devoted to his books, in the early part of his career he seldom went much abroad. Affliction afterwards frequently rendered it impossible. But in his seasons of health and vigour, when thrown into company and drawn out in conversation, his society was always interesting and profitable. His conversation was such as in all respects became the man of wisdom and the man of God. As he never discovered anything like a high opinion of himself, so neither did he show any disposition to traduce or depreciate others. He had his opponents, and those endeavoured to represent him in the most disadvantageous light; but it was never observed, however, much their treatment might be felt, that it drew from him any unkind reflections, any hostile remarks. In his common conversation he never appeared to be at any loss for thought or expression. "Indeed, no person," says Dr. Gibbons, "with whom I was ever acquainted with, spoke with more ease, readiness and elegance, than he did; and, as his discourse flowed like a clear full stream from an inexhaustible fountain, so it was very instructive and entertaining. I have collected some proofs of this kind, the much greater part of which are taken from the register of my own memory:-He observed, 'One of the darkest mysteries in providence is, that God should suffer a worthless and wicked man to have the absolute dominion over nations of mankind.'— Never mind spoiling a well turned period if you may but have the hope of reaching a conscience. Polished and harmonious language is oftentimes like oil flowing smoothly over marble, which leaves no traces behind it.''Poor mankind are like feeble riders set on wild horses. The multitude go in a tract, non quà eundum est, sed quà itur,-not where they should go,but where others go. I had rather be the author of Mr, Baxter's Call to the Unconverted, than the author of Milton's Paradise Lost.'-'It seems quite reasonable and fit that there should be a general diffusion and reign of the Gospel, and that for some considerable continuance before the end of time, as there has been such a general dominion of sin and misery for so many ages in our world.'-'It is an excellent observation of Thomas à Kempis, that it does not require much ingenuity to be a Christian.'- -Should a heathen be convinced of his sins, humbly and penitentially confess them before God, and implore his mercy, he would, in my opinion, be accepted of him, as he was prepared for receiving grace, and only wanted the object of faith to be revealed to him.'-'I look upon the Apostle Paul and Cicero to be the greatest geniuses that ever appeared in our world.'-' Dr. Owen excelled as an experimental, and Mr. Baxter as a practical divine!'" When speaking of that passage in Job xli. 18, where it is said of the crocodile, that "his eyes are the eyelids of the morning," he said, In the morning you may sometimes observe upon the edge of the horizon a bright opening of the day, and above it a black scowling cloud. The bright opening of the day is not unlike an eye, and the incumbent cloud is not unlike an eyelid; and hence the poetic ground for the expression."

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His character displayed numerous and striking excellencies. Though his natural temper was hasty and quick, yet he, by grace, was enabled so far to master his passions as to be gentle, modest and inoffensive in his established practice. His great sensibility made it impossible for him not to feel poignantly when maligned and misrepresented, as was frequently the case; but he never cherished unkindness or harboured ill-will. To the tale of sorrow he was ever alive; his soul sympathised with the distresses of others, and was attracted by the "still sad music of humanity." During his residence in the Abney family he constantly devoted a fifth (Dr. Johnson says a third), part of his income, (which was seldom more than an hundred a year), to charitable purposes. Dr. Jennings, who knew him well, in his

funeral sermon, gives the following rapid sketch-"It is hard to say, what grace or virtue was most conspicuous in him, and most characteristic of him. Pure and undissembled piety was the settled habit and constant dress of his mind; and though he loved and enjoyed much retirement, yet did he not thereby contract anything of an affected stiffness or monkish austerity, but on the contrary, the satisfaction and pleasure that he found in communion with God in solitude, made him more easy and cheerful in his converse with men, and seemed to enlighten his very countenance. His humility was like a deep shade, that set off his other graces and virtues, and made them shine with a brighter lustre. Hence flowed that condescension and goodness, that humanity and kindness, which could not but endear him to all who had the pleasure of conversing with him, and which rendered him venerable in a much higher degree than all the honours he received from the world. In close connection with this were to be seen his candour and charity, for which he was remarkably eminent. The love that glowed in his heart to his Saviour, constrained him cordially to embrace all whom he esteemed to be his genuine disciples; and no party names nor variety in sentiments in matters of doubtful disputations, nor of practice in modes of worship, could divide him in affection from such as he had reason to hope loved our Lord Jesus Christ in sincerity. Accordingly he maintained a free and friendly correspondence with Christians of different parties and denominations. Though he judged the principles of nonconformists most favourable to Christian liberty and the rights of conscience, and their forms of worship most agreeable to the simplicity of the Gospel, yet he had a high veneration for the persons and writings of many in the established church, as many of them, both in higher and lower stations, had for him and his writings. And to the distinguished honour and praise of some very reverend personages of that community, as well as to his, they frequently presented him with their works, and accepted of his in return; on which, as well as on other occasions, very serious and affectionate letters have passed between them, for the strengthening of each other's hands in the cause of our common Christianity.

The following extracts will serve further to illustrate his character, and shew the high esteem in which he was held by his contemporaries of every communion.

Dr. Vicesimus Knox, in his "Christian Philosophy," has the following remark concerning him:-"For my own part," says he, "I cannot but think this good man approached as nearly to Christian perfection as any mortal ever did in this sublunary state; and, therefore, I consider him as a better interpreter of the Christian doctrine than the most learned critics, who, proud of their reason and their learning, despised and neglected the very life and soul of Christianity, the living everlasting Gospel, the supernatural influence of Divine grace: and be it ever remembered, that Dr. Watts was a man who studied the abstrusest sciences, and was as well qualified to become a verbal critic, or a logical disputant on the Scriptures, as the most learned among the doctors of the Sorbonne, or the greatest proficients in polemical divinity. I mention this circumstance for the consideration of those who insinuate that the doctrines of grace cannot be entertained but by ignorant fanatical persons, or by persons uninitiated in the mysteries of philosophy."

Dr. John Milner expresses himself thus in a prefatory letter to a friend: "Whilst Dr. Watts lived, he was an honour to the dissenters. His uncommon genius, his polite taste, his pious and useful labours, should endear his memory to those who had the credit and benefit of them. A weak constitution too often confined him from appearing in active life, yet this he compensated by his diligence in the contemplative. He did not retreat to indolence and ease, under the favour of an honourable friendship, but fully

employed himself in finishing those plans he designed for the good of mankind. The number of his works published in his lifetime, and those he left behind him in manuscript, show that he was diligent in his retirement, and animated in his compositions by generous and social affections. His works generally met with acceptance, as he wrote with ease and elegance, and could, from the richness of his imagination, enliven the most common subjects, and add a lustre to the most interesting. His charity was very extensive to honest men of different sentiments from himself. He firmly adhered to what he took to be truth, and as freely condemned error; but at the same time, was ready to make allowance for human weakness, and to consider the different sentiments among Christians, if they did not eclipse the distinguishing glories of our holy religion, and destroy its practical power and influence, I say he could consider them as monuments of our imperfection, and trials of our charity to one another."

Towards the close of his letter Dr. Milner adds, "Such was Dr. Watts's Christian temper, that it disposed him to friendship with persons of different denominations. Such were his abilities and labours, that he has acquired to his name a kind of immortality on earth. His name will be mentioned with respect while true vital religion preserves its authority amongst us, while liberty and the Gospel shall be the honour of Great Britain. When we come to instruct our young friends at home, or to praise God in our public assemblies, the name of this excellent man will be repeated, who has furnished us with such agreeable helps for both; neither will his name or worth be unknown to the schools of philosophy."

These memoirs cannot close more appropriately than with the words of the Roman historian, the eulogy of the best author upon the best governor of Britain :-"Whatever we loved in thee, whatever we admired in thee, continues, and will continue, in the memories of men, the revolutions of ages, and the annals of time. Many, as being inglorious and ignoble, are buried in oblivion; but Watts shall live to all posterity, for, as the Greek poet has it, 'virtue is beyond the reach of fate.""

ON RESTITUTION.

(For the Wesleyan Methodist Association Magazine. )

THERE, is perhaps, no duty so little understood, or less practised among professors of religion, than that of making restitution to those persons who have been injured by their conduct, prior to their conversion to God.

A vague indefinite notion seems to prevail on this subject, that when a sinner receives forgiveness of his past sins, his obligation to be just towards his fellow creatures, whatever injury they may have received from him, is entirely terminated; restitution is therefore rendered unnecessary.

It is doubtless quite true, that justification or pardon of sin, includes an entire acquital from all guilt, and the penal consequences of sin, so far as man stands related to the Divine Being; and that there is no act of which the believer is capable, after having believed to the saving of his soul, which can make that change, as between God and himself, more perfect or complete. The case I apprehend, is altogether different as between man and man, who are bound by the highest moral obligation to perform, and do, if I may so designate it—the strictest, actual justice toward each other.

Suppose, for instance, that a man who, perhaps for many years, had been practising theft upon his neighbours, should become convinced of sin, repent, and be converted; and that he had at the time possession of property dishonestly obtained belonging to some individual in his neighbourhood; what

is the course of conduct which such person, under the circumstances, ought to pursue? There will be but one answer, I presume, to such a question, namely; that it is his bounden duty to make restitution to the injured individual by restoring to him the property of which he had been robbed; and also as far as the man may have it in his power to make restitution for every act of dishonesty of which he had been guilty. Nor is it predicating too much for the power of Divine grace to assert, that, wherever such a change does really take place, and conversion is truly genuine, that an earnest desire will be felt, and will show itself by corresponding acts, to stand acquitted before every human being, as well as at the bar of God.

If the principle, laid down in this case, then be acknowledged to be Scriptural, that it is obligatory upon every man who would be clear in the sight of God, to "restore the pledge" wrongfully obtained, or withheld; to cast out of his flock and return to their owner, the sheep, or the oxen, which have dishonestly found their way there; and to pay his creditor the money which had been fraudulently kept from him, or from which he may have been directly or indirectly cheated; it becomes every Christian to enter upon the duty of self-examination upon these matters, and to ascertain how far his own acts have been in accordance with the Scriptural rule.

But this principle is not limited in its application to acts of mere pecuniary dishonesty, but equally applies to every part of a man's life which may have wrought injustice to another; where the means of reparation exist. And truly if religion were permitted to have its legitimate influence in this respect, and men were to carry out the full convictions which it everywhere inspires, how blessed and happy would be the consequences! Many a family would be restored to peace and comfort; the hearts of widows would be made to rejoice; and fatherless children would, in numberless instances, be provided for. Many a robbed, ruined and almost broken-hearted tradesman, would be again placed in circumstances of comparative comfort; the traduced, and wronged, would be restored to character, and respectability; and many among the weaker, and often greatly injured sex, would resume a tranquilized and happy mind, and be placed in a position in society from which they have been unjustly excluded.

It would almost appear a desideratum in the religious world, that some standard of this nature should be set up, by which to test the genuineness of professed conversion, and as a means by which restitution might be obtained for the injured. The difficulties in the way of establishing such a measure in Protestant churches would, however, in all probability be found insurmountable, as it would necessarily involve-to render it efficient-the ordeal of the confessional, and the hopes and fears, and even the terrors associated with a belief in the power of the priesthood, to open and shut the gates of paradise. In the absence of such human instrumentality every Christian should sit in judgment upon himself; examine his own past life and conduct, resolving, and carrying out into practice the resolution, to make compensation to every individual he may have injured, according to the weight and measure of his previous injustice; and as far as in him lies, to place himself, in this respect, in circumstances to challenge every human being in the sentiment and language of the Saviour, "Which of you con

vinceth ine of sin ?"

It is well known that the Roman Catholic church possesses such a power as this over its members, through the means of auricular confession; which in the hands of right principled and pious priests, is sometimes effectively used as a medium for obtaining restitution to the injured. A case of this kind, in which I was interested, came under my notice a few months ago, and by which I obtained several pounds. The money was sent me by a Roman Catholic priest in Ireland, and there cannot be any doubt he had received it, through the confessional, from some one with whom I had done business,