and sometimes a tenderness and ardour almost irresistible.

To the insensible and secure, he was a son of thunder; and a son of consolation to the humble mourner in Zion. In his treatment of those under mental distress, he acted the part of a faithful and tender physician. He neither slightly healed the wound, nor willingly suffered it to rankle; but pointed the patient to the precious Balm in Gilead.

His public prayers were 'perti nent, pathetic, devout, and enriched with an unusual variety of thought.

He bore his flock with the utmost affection on his heart. Their joys, their sorrows, their perplexities he made his own. When any applied to him for information or advice in the concerns of religion, they were sure to be treated tenderly and faithfully, and to have the result of his maturest thoughts.

It ought to be recorded to the honour of Mr. WILLARD, that in one of the darkest seasons which New England ever experienced, he maintained a vigorous, though prudent opposition to the general infatuation. No man was more indefatigable, or more successful than he, in detecting and exposing those strange and lamentable delusions, which, for a time, not only affixed a foul stain on the character of the community, but threatened to deluge it with blood.

In a word, such was his devotion to his ministerial work, such his anxiety to redeem time, such his diligence in season and out of season, and such his exemplary fidelity, that with propriety he might have appealed to his people at his departure, that he was pure from the blood of all men.

He died suddenly, Sept. 12, -1707, at the age of 68. His removal was deeply lamented by the church and congregation under his care, and by the University, which had for several years enjoyed the benefit of his able and faithful superintendence. Indeed, it was considered as a severe judgment of Heaven upon the whole community. An affectionate tribute was paid to bis distinguished worth, by his venerable colleague, Mr. PEMBERTON, in a funeral sermon, which has furnished the principal materials of the present memoir.

Mr. WILLARD was one of the most voluminous writers of his time. He published, during his life, a variety of sermons and oth er religious treatises, which were highly esteemed. His Exposi tion of the Assembly's Shorter Catechism may, however, be considered as his most important work. It is said to have been the first folio volume on Divinity, printed in New England. His exposition was originally deliver'ed to the author's congregation in the form of monthly lectures; excepting that his sickness and death having prevented the completion of his design, several lectures are inserted which he had merely prepared for the desk, and a few of the last are supplied from a shorter exposition which he had delivered many years be'fore, to the children of his flock. The work was published at the pressing solicitation of many of the most intelligent persons in Boston and its vicinity. And though it appears under some of the disadvantages usually attending posthumous publications, it must be allowed to post

sess great merit.

Few systems of theoretic and practical divinity are to be found, even at the present day, exhibiting such variety of matter, such a compass and depth of thought, and such an intimate acquaintance with the word of God, It displays the great doctrines of Christianity in their evidence, their harmony, and practical use; it refutes the principal errors by which they have been opposed; it solves many of the Christian's perplexities; and all in a way calculated to impress the conscience, and interest the heart.* Even the style, though not polished according to modern rules, partakes of the richness and energy of the author's mind. In a word, what ever minor inaccuracies, either of the logical or philosophical kind, may sometimes meet the critic's eye, these lectures will be perused by the serious Christian with equal profit and delight. Z.

SKETCH OF REV. WILLIAM

COOK.

Mr. WILLIAM Cоok, of St. Michael's Church in Chester, was educated under the famous Mr. John Ball. In his family there was a remarkable succession of piety from parents to children for several generations. He had great natural powers, a quick apprehension, and a strong memory. He was studious to a prodigy; and his proficiency, in whatever he applied his mind to, was astonishing. His skill in the oriental languages procured

On the subject of the decrees Mr. Willard's ideas were carried further than those of many Calvinists.

him respect from the learned Bishop Walton. Sir J. Burgoyne was his great friend and patron, and first assisted him in undertaking the work of the min, istry, which he began at Wroxal in Warwickshire; whence, by advice of the London ministers, he removed into Leicestershire. He was there ejected for refusing the engagement, and afterward settled in Chester, where he was a useful minister, till he was ousted by the act of uniformity. He was a zealous royalist, and thought it his duty to join with Sir G. Booth, when he made an attempt to restore the king in 1639, and persuaded the citizens of Chester to deliver up their city to him. For this he was brought up a prisoner to London, and long confined in Lambeth house; and, had not the times turned, he would have been tried for his life. But all this could not afterward pro cure him liberty to preach the gospel of Christ, without strict conformity. Nay, quickly after his being silenced, he was confined by the Mayor to the common jail of Chester for preaching in his own house. But he strictly adhered to his principles in all the changes of the times; suf fering with great patience and meekness, and continued to his death in a pastoral relation to a society of many eminent Christians in that city; though during the heat of the five mile act, he was forced to withdraw to Pud

dington, where he constantly attended the public ministry of the parish, and preached in the intervals.

He was a Christian of the primitive stamp ; a man of a most godly, mortified life, and

never

unwearied labour; who could go in mean clothing, live on little, and travel on foot, trampling on this world as dirt. He was very indefatigable in his ministerial labours, in which he sought any one's assistance, but would preach and pray almost the whole week, as he had op-portunity, in season and out of season. While he had liberty, he constantly kept a public fast in his congregation every month; as also a private one in his own closet and family every week. He usually set apart one afternoon every week to visit the families of his congregation, to catechise their children and servants, and to discourse with them personally about spiritual affairs His visits were short, but edifying. He managed them like one, who was a good husband of his time, and seldom parted without prayer. He governed his family with great strictness and prudence. Every morning, in his family worship, after he had briefly implored the divine assistance, a psalm was sung, then a chapter in the Old Testament (and in the evening one in the new) was read, which he expounded; pointing out the several parts, of which it consisted; then giving an account of the substance of it in as few words as possible; then explaining the chief difficulties in it; concluding with useful instructions. He then spent a quarter of an hour in prayer and praise, usually improving much of the chapter read, as matter for both. Ile was eminent in all the parts of prayer; but commonly abound ed most in the confession of sin, in admiring all the divine excellencies, and in praising God for

all his benefits.. On all occasions he was importunate for the church of God, and for the enlargement of the kingdom of Christ. His regard to justice was uncommonly exact; and his charity, considering his contracted circumstances, was stupendous. Having no child of his own, he freely took into his family three or four poor children, whom he boarded and clothed at his own expense, and instructed in literature and religion. These and his servants he catechised twice a week, explaining every thing to them in the easiest manner.

When he could no longer exercise his ministry in the church, he performed most parts of it in his family, with the same care and diligence he was accustomed to use in public, though no other person was present. He was a strict observer of the Lord's day. His family constantly had their work done by 4 or 5 o'clock on Saturday afternoon. He then spent an hour and a half in explaining scripture, and in pray

ers.

After this,, all retired to their apartments, to learn the catechism, and for devotion. At eight they supped, and then he dismissed his family as usual every other day. He always rose early on the Lord's day. Every one in his house read a chapter in the morning, and he spent an hour and a half in expounding and prayer. Then he and his family went to public worship, and upon their return, (after his being silenced) he prayed and repeated the sermon, and then prayed and preached, as he was wont to do in public. After dinner he went to church, and at his return performed the same, as

before. After supper each of the family gave an account of the sermon, and he concluded the day with singing a psalm, and with solemn prayer and praise. He went through all this labour with surprising vigour, cheerful. ness, and fervour of spirit. He was a great lover of peace; civil, courteous, and obliging, but a stranger to ceremoniousness. He was very free in reproving his relations and all his acquaintance, as occasion required; and was much concerned, when he heard of the prosperity of any of them, that they might be provided against the temptations of their condition; and he was an earnest intercessor for the allicted. His abstinence and self denial, his strict watch over himself, and regard to divine Providence, in all instances, were very uncommon; as also was his humility. He fortified himself to an uncommon degree against every thing, he could suspect of having a tendency to tempt him even to a moderate conceit of himself.

Though he was not free to join in the common prayer, and bore his testimony against prelacy and the ceremonies of

the church with zeal, he manag ed his dissent with great candour and moderation. His great piety, integrity, and charity recommended him to the respect of many, who differed from him. He was a great scholar, and continued a hard student to the last. So far was he from entangling himself in the affairs of this life, that he knew not what he had, save the bread which he ate; nor was he very conversible about worldly concerns; but in discourse on the things of God none were more free and affable. He lived and died an eminent example of close walking with God, and of a heavenly conversation. When he lay on his death bed, an aged friend of his asking him, if he had not comfort in reflection on his labours in the cause of God, he replied, “I have nothing to boast of." He finished his course with joy, in 1684, aged 72. Though for some time before he died, such was the heat of persecution, that he durst not show his face in the city; many persons of consequence were forward to do him honour at his death.

As we have undertaken to disclose some of the dangers of the churches with respect to the the Christian faith; and as that faith includes several doctrines eminently profound and incompre

hensible; we beg leave, before proceeding, to present the following observations.

It is not unfrequently alleged, as an argument against preaching or otherwise exhibiting some of

the peculiar doctrines of revela tion, that they are mysterious in their nature, attended with many herplexing difficulties, and exceed ingly liable to be misunderstood. But this argument must be weighed. Suppose certain Christian doctrines are mysterious. Is this a reason why they should be passed over in silence? Because they are mysterious, are they therefore incapable of being fairly stated? And are the propositions, which contain them, nec essarily unintelligible? Accord ing to this reasoning, we ought to maintain perpetual silence on the divine character. For what subject is so incomprehensible, as the self existent, the eternal, the infinite GOD? And yet this subject, which is attended with higher mystery than any other, is the very subject, in which we are most deeply concerned, and on which it is our duty, with the warmest emotions, to meditate and converse. In the propositions, which relate to this most incomprehensible subject, are in volved our everlasting interests. To understand these propositions, though imperfectly, constitutes our most valuable attainment in knowledge. The peculiar doctrines of the gospel derive their mysteriousness from their relation to those boundless objects, which finite minds cannot comprehend. But that same relation renders them exceedingly interesting, and capable of the most extensive utility to mankind. Shall such doctrines be suppressed? Does a religious truth, which is mysterious, admit no homage, but that of silence and neglect?

It is argued, that because the doctrines referred to are attended

with perplexing difficulties, and liable to be misunderstood, it is safest to let them rest in silence. But the truth evidently is, that their being attended with perplexing difficulties, and being liable to be misunderstood are reasons for the most luminous and thorough explanation that is possible. An important subject, on which people are greatly exposed to mistake, should be guarded against false constructions by the whole strength of improved reason, and surrounded with all the light, which divine revelation affords. The mysterious doctrines of the gospel are most misunderstood, where they are most neglected. Where they are frequently and ably exhibited, serious, attentive minds obtain more clear and satisfactory concep tions, are perplexed with fewer difficulties, and are able to im prove their knowledge to more important purposes.

Many persons have been led astray by the misconstruction of the following scripture. Deut. xxix. 29. "The secret things belong unto the Lord our God; but those things, which are revealed, belong to us and to our children forever." This passage, it is said, should keep us at the greatest distance from the doctrines of the Trinity, the divine decrees, &c. These are the secret things which belong unto God, but not to us. However unaccountable it may seem, this reasoning is adopted by many, who will not deny that these very doctrines are contained in the Bible. But if contained in the Bible, they are certainly among those things which are revealed, and which, according to the very words cited, belong to us and to our children før