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was truly his. Bleed is the Man that walketh not in the Councel of the Ungodly, nor ftandeth in the way of finners, nor fitteth in the feat of the Scornful, But his delight is in the Law of the Lord, and in his Law doth he meditate Day and Night, Pfalm. I. I, 2. He was a man that did abominate all Company where in any thing was either faid or done to the difparagement of Vertue, or dif honour of Religion: He was fo far from pertaking in the guilt of any fuch thing, that he never wanted the courage to reprove and rebuke it: And as all filthy and Sinful Communication was an Abomination,fo all trifling and unprofitable Com-munication was a burden to his Soul: And therefore it was,that his Conversation was reduc'd within fo narrow a compass, that he had very few Confidents and Intimates, and very little Company befides that of his near Relations and the Poor; this he was with regard to Negative Righteousness. As to positive Righteousness, it may be truly faid of him, that his delight was in the Law of the Lord, whether this be to be inferred from meditation or practice, this could not but appear to every one that convers'd with him, for he was richly. furnifht

furnisht with Scripture Knowledge, he had treasured up the richest Portions of Divine Writ, he had digefted them into nourishment and ftrength, and he was grown fo familiarly acquainted withthem, that there was noDoctrine of Faith or Duty of Practice, for which he could not readily urge several the most pertinent Texts of Scripture,and not only cite the words, the Chapter, the verfe, but give a very rational account of the Spirit and defign of them, and of their coherence with the Context. But his Religion, though it was, as it ought, begun and founded in Knowledge, yet it did not, like that of many men, terminate and end in it too, but was perfected and finished in Practice. He was wont to place all Religion in three things, Contemplation, Adoration and Imitation.

As to the first, that of Contemplation, which is to the other two, like Oyl to Flame that nourishes and fupports it You may guess by his Knowledge in Divine things, that he was no stranger to it. However one thing there is which deserves to be recommended to your |mitation, which is this; after long experience his Soul was grown weary of fruitless Speculations, and Barren Controverfies

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troverfies, and his Meditations were of late wifely confin'd to these Excellent Subjects, the purity and holiness of God, the riches of his Love and goodness to mankind manifefted in Jefus, and the bleffedness of a future ftate, into which laft he was very lately more particularly and Induftriously inquifitive beginning feveral difcourfes with me on that Subject, and carrying 'em on with no little Pleasure and Satisfaction.

As to Adoration, he complained, I confefs to me, that of late, he could not put up his Petitions with that Vigour and Importunity, with that close Application and Intention of Spirit which he had formerly done; but withall he added, that as to one part of Adoration that of Praise and Thanksgiving, his Soul did abound in that, and he ever found himself exalted and lifted up in that Exercise. This part of Adoration he has wont to account as a maintaining Communion with the Heavenly Inhabitants, and a joyning with the Church triumphant in their Hallelujahs. Upon which ground, as also because the purpofe and devoting of his heart towards God in refpect of his Faith, Love, and Obedience continued stedfaft and unmo

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veable I was inclin'd to impute the Alteration he complain'd of, not to any abatement of his fincerity or zeal, but to the heaviness of his Age, and the Decay of his Spirits.

As to Imitationof God,he conceived that to confift mainly in doing good, of which I fhall fay fomething prefently under the head of Charity, having firft, according to the Order I propos'd, taken notice of his zeal in propagating the fear of God amongst others, which was no less eminent in him than the Piety of his own Demeanour towards God. He never let flip any opportunity either of reproving and discountenancing vice, or of preaching up and recommending vertue, and this he did with that gravity and authority, and with that Goodness and Charity, with that Evidence of Scripture back't with strength of Reason and Experience, that he feldom miffed of doing fome good by it. He was extreamly Solicitous to instruct Youth in the Principles of our Religion, for which purpose he had a Catechism of his own compofing containing the grounds of our Chriftian Faith, which he did industriously imprint not only on the memories, but judgments and hearts

of young people; he did often inculcate the neceffity and usefulness of Writing Sermons, and repeating them at home; he did often bewail the Corruption of Conversation, and recommend the advantage of gracious and good Difcourfes in our daily and familiar Entercourse with one another: he was zealous for the observation of Family-Duties, and in all this was eminently exemplary himself: His Refolution was that of Joshua Chap. 24. 15. As for me, I and my House we will ferve the Lord. Nor can it be unknown to many here how fuccessful he was in this, what a Spirit of Religion and Goodness Reigned in his Family, and what lafting impreffions of both, his endeavours made in his Children; and were it not that I fhould opprefs their Modefty, and incur (it may be) an imputation of flattery which I detest and (corn, I would infift more largely upon this Topick, as a Noble encouragement to the watchfulness and Induftry of Fathers and Masters over their Children and Families: From this his Charity to the Soul, I proceed.

2ly. To that which relates to the External ftate of man; this was the fecond thing propofed to be spoken to,

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