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he was never fond of controversy, and had charity for many who differed from him in opinion; yet he was much averse from those extremes which have divided the Christian world. In a particular manner, he viewed, with painful emotions, that laxity of sentiment, which has, of late years, made such an alarming progress.

On the mysterious subjects of the Gospel, he thought it wrong to attempt to be wise above what is written. What God had declared, he ma1ntained, was to be implicitly believed, notwithstanding it might not be comprehended by finite minds.

He sought instruction and improvement from the best sources he could find. It appears, by some letters, discovered among his papers, that he was favoured with an epistolary correspondence, on religious subjects, with the late president Edwards.

He had a happy faculty of silencing the cavils of the censorious and supercilious. A person of this character, once interrogating him, with a captious spirit, about some of the most abstruse points in religion, he said to the inquirer, do not the scriptures explain these great truths to your satisfaction? to which he replied, they do not. Surely then, said Mr. French, you cannot suppose that I am able to explain them. These are the revealed truths of God's word; and, as such, are to be received and believed, though neither you nor I may hope fully to understand them in this world.

His different situations and occupations in life, were conducive to his acquiring a more than ordina ry knowledge of human nature.

His temper was naturally quick, but he was enabled, by the gracious influence of the Gospel upon his heart, to exhibit on the most trying occasions, great self-possession. His sensibilities were uncommonly keen. Whenever called to scenes of distress,

his sympathy was instantly awake; yet he ever had so far a self-command, that he was able, like a workman who needeth not to be ashamed, in the most kindly manner, to administer the balm of consolation.

When addressing his beloved church, at the communion table; when speaking to the sons and daughters of affliction; or, when preaching upon some of the most interesting truths of the Gospel, he often remarked, that it was with the greatest difficulty he could, in his own apprehension, attempt to utter a word, so tenderly was he affected; yet, he would express himself in a manner, so happily adapted to the occasion, that he seemed like one inspired. His words were like apples of gold in pictures of silver.

On the evening before his death, he agreed with professor Woods, that the conference meetings of the young gentlemen of the Theological Seminary, and those among his parishioners, should be united, as there was already a hopeful and increasing attention to religion in the place, and as they mutually thought greater benefit would result from such a union. Thus, so long as he had the power, he spent

his life in the service of his Master.

On the morning after, he was suddenly attacked with a paralytic affection. During the day he was able to say but little, which could be understood; but, at some lucid intervals, had so far the exercise of his reason and speech, as to give testimony to the truth of the Gospel he had preached, and to express a becoming resignation to the will of God. Doctor Griffin prayed with him, a little before the last scene, for which he expressed his thanks, in broken language, to the professor, and fell asleep in Jesus.

He died on Friday, the 28th of July, 1809, in the seventieth year of his age, and the thirty-seventh of his ministry. His funeral was attended on the

Monday following, by a numerous concourse of people, in whose countenances was depicted how greatly they sorrowed, that they should hang upon his lips, that they should profit by his instructions, and that they should see his face no more. A sermon was delivered on the occasion, from John xiv. 28. by Rev. Mr. Stone, of Reading, the senior minister of the Andover Association*.

* The children of Mr. French are, Abigail, the consort of Rev. Samuel Stearns, of Bedford, in Massachusetts; Jonathan, pastor of the Church and congregation of Northampton, in New-Hampshire; and Maria Holyoke.

ANECDOTE.

The late Hearer.-A minister, whom I well knew, observing that some of his people made a practice of coming in very late, and after a considerable part of the sermon was gone through, was determined that they should feel the force of a public reproof. One day, therefore, as they entered the place of worship at their usual late period, the minister, addressing his congregation, said, " But, my hearers, it is time for us now to conclude, for here are our friends just come to fetch us home." We may easily conjecture what the parties felt at this curious, but pointed address.

Buck.

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Explication and Vindication of MATT. xix. 16-22.

141

(Continued from p. 212.)

BUT let us proceed further in the explanation of

the context, and we shall find our Saviour again laying claim to divinity. After the Ruler has been directed to keep the commandments, animated with the presumptuous hope, that he had already given all that obedience which was required, and would now receive the approbation, “Well done, thou good and faithful servant, enter thou into the joy of thy Lord,” he asks," which ?" Our Saviour answers, these— "Thou shalt do no murder," &c. &c. &c.

This reply, and that immediately preceding, has been adduced as proof of the second opinion which we mentioned, that our Saviour here directs us to our own personal obedience to the moral law, as the foundation of our hope towards God, and as forming our title to eternal life: thus rejecting the doctrine, that our justification and acceptance before him depended on his righteousness, "imputed to us and received by faith alone." Against this notion we think the following objection decisive. As the Ruler requires not merely a general rule of obedience, but a rule which specifies those distinct duties which lead to the inheritance of life; if our Saviour had intended to prescribe a rule to him which he could observe to this end, no doubt it would have comprised and

distinctly specified at least the capital parts of moral duty. But examine our Saviour's answer, and we shall find that he mentions no commandments, but those which are found in the second table of the lawno other but those which require love to our neighbour. "Thou shalt do no murder, thou shalt not," &c. &c. But in this enumeration of duties, there is not mentioned one of those precepts which require love to God. Now can any one imagine that our Saviour would specify duties, by observing which we can gain the inheritance of life, and leave out of their number every thing which requires love to God? If our justification and acceptance depend on our own obedience, does our love to God form no part of it? or does it not, on the contrary, form a principal and very essential part of it? If so, the point is at once given up, that our Saviour is here prescribing a rule, by our observance of which eternal life is to become

ours.

Something else must, then, be the meaning of our Saviour. And to discover it, we must recollect whom he is here addressing. This Ruler was one of those self-righteous sinners who believe that, notwithstanding the Scripture hath declared, “there is not a just man upon earth who doeth good and sinneth not," yet they can and do yield perfect obedience to God's law-can fill up every requirement which is contained in this rule of righteousness. That this was the state of the Ruler's mind is evident from his answer to our Saviour-" These things have I kept from my youth up." His conscience appears to have been so blinded, that he was totally unconscious of guilt in transgressing this part of divine law. Our Saviour acts with him as every faithful and wise minister of truth will act in similar cases. Men must be beaten out of error before they will betake themselves to the truth. A sinner must

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