nine, at the good old age of seventy-four, he died happy in Christ, and is now reaping the faithful servant's reward. "Mark the perfect man and behold the upright, for the end of that man is peace."

In his person he was handsome. His countenance was calm and dignified, indicative of the hea venly serenity that reigned in his mind. His natural and acquired endowments were much above the ordinary stamp. A quickness of apprehension was united with a solid judgment. His memory was remarkably tenacious, and is said never to have failed him, not even at the age of seventy-four. He was an unwearied reader, and read to purpose. A dignitary in the church once said, "Had I to collect a library I would as soon consult Dr. Bates as any man I know." He was himself a living library. But all his fine talents-all his stores of learning, were made subservient to his great work as a minister of the gospel-all were consecrated to the service of Jesus Christ, his divine Master; and all the honours resulting from them were laid at his feet.Great was his skill in the explication and application of the word of truth; and in the solution of cases of conscience, he was particularly expert and judicious. In his private conversation, he was interesting, entertaining and instructive, but never "The rattle or harlequin of the room." Into what transports of admiration and love of God-says the holy and excellent Howe, have I seen him break forth! when some things foreign, or not immediately relating to practical godliness had taken up a good part of our time. How easy a step did he make it from earth to heaven!

As a minister, he was a wise master-builder. His sermons were chiefly practical; always breathing a devotional spirit, enriched with happy and appropriate allusions. "His eloquence, which like that of the ancient classics, has not become antiquated by the lapse of more than a century, must to his contemporaries have been singularly fascinating."

His candour was great, too great for the bigots of his own denomination. It was engrained in his mind, and while others were ever uttering the war-whoop of a party, he was for peace and unity; and unmoved by the clamours of the illiberal and uncandid he vigorously pursued his design of promoting union among Christians, so long as there was any hope of accomplishing it. Amiable man! would to God the church of Christ abounded with ministers likeminded! Such may we be disposed to imitate, to emulate, and if possible to excel; and with such, after the toils and sorrows of this state shall come to a final close, may it be our felicity to spend the long and ever-lengthening ages of eternity.

Leeds, May 23d, 1815.

W. F.

PREFACE.

THE usual method whereby the enemy of mankind trains so many into his bloody snares, is by enticing the lower faculties, the senses, the fancy, and passions to prevail upon the will and mind, and accordingly his motives are pleasure or pain that affect us from sensible things. But on the contrary, the great "Lover of souls" first enlightens the understanding, to discover what is the most excellent good, what the most pernicious evil, and by that discovery moves the will to pursue the one, and fly from the other, and so descends to work upon the affections and senses, that with readiness they follow the direction and command of the superior powers in man. These objects being spiritual and future, and therefore raised above the highest regions of sense, are only apprehended and become effectual by the evidence of faith. As the Spartan in Plutarch, after trying many ways to set a carcass upright in a living posture, and finding that all his endeavours were vain, it was so suddenly discomposed, the head sinking into the bosom, the hands falling, and all the parts in disorder, concluded something was wanting within, that is the living soul, without which the body has no strength to support itself. Thus the most convincing reasons, pressed with the greatest vehemence of affection, "all the powers of the world to come" are of no efficacy upon those who have not faith, the vital principle of all heavenly operations.

We live in an infidel age, wherein wickedness reigns with reputation. The thoughts of the mind are discovered by the current of the actions. Were there a serious belief of the great judgment, and the terrible eternity that follows, it were not possible for men to sin so freely, and go on in a war so desperate

against God himself. Sensuality and infidelity are elements of a symbolical quality, and by an easy alteration are changed into one another. Fleshly lusts darken the mind, and render it unfit to take a distinct view of things sublime and spiritual. They hinder serious consideration, (especially of what may trouble the conscience) by their impetuous disorders. And which is the worst effect, the corrupt will bribes the mind to argue for what it desires. It is the interest of carnalists to put out the eye of reason, the prevision of things eternal, that they may blindly follow the sensual appetite. Thus Epicurus with his herd (as * one of them styles that fraternity) denied the immortality of the soul, consonantly to his declared principle, that the supreme happiness of man consisted in the delights of sense. And it is as natural that the disbelief of another state hereafter should strongly incline men to follow their licentious pleasures. If the soul, according to the impious fancy of those infidels described in the Book of Wisdom, be a spark of fire that preserves the vital heat for a little time, and gives motion to the members, vigour to the senses, and spirits for the thoughts, but is quenched in death, and nothing remains but a wretched heap of ashes, what pre-eminence has man above a beast? It follows therefore in the progress of their reason it is equal to indulge their appetites as the beasts do. "If what is immortal puts on mortality," the consequence is natural, "let us eat and drink, for to-morrow we must die."

Now though supernatural revelation confirmed by miracles, and the continual accomplishment of prophecies, has brought life and immortality into that open light, that the meanest christian has a fuller and more certain evidence of it, than the clearest spirits of the heathens ever had; yet because the weight of authority is of no force with libertines, it is necessary to argue from common principles, which they cannot disavow. Indeed "the shield of faith, and the sword of the spirit" are our best defence

* Epicuri de gregi Porcum. Hor.