on this ground, he constantly embraced all becoming methods for the cultivation and promotion of meekness and gentleness in himself and others. He followed peace with all men, and avoided every thing which might have a tendency to break it. He was so far from allowing himself to do his neighbour a real injury, that he constantly endeavoured to conciliate and secure his affection, by all the offices of friendship and humanity. He was solicitous to make all about him easy and happy. It was a pleasure to him to contradict his own inclinations, and to deny himself, that he might serve the interests of his friends. It was not indeed always possible for him to live in peace and amity with his neighbours. He sought peace, and pursued it, but it sometimes could not be attained.

In the course of his life he had to do with some of a perverse humour, and of unreasonable obstinacy. They were so captious as to take offence without any foundation: they would catch at the most innocent occasions to work up their minds to resentment. This made him very uncomfortable. He was often in such a case heard to cry, Woe is me, that I sojourn in Mesech, that I dwell in the tents of Kedar. My soul hath long dwelt with him that hateth peace. I am for peace, but when I speak, they are for war. Some would not be at peace with him, unless he would violate a good conscience. He could only do what he might do lawfully he acted conscientiously towards God;

If

he could not wound his conscience for peace. men were displeased with him for that, he could not help it: he would neither sacrifice truth nor holiness, though all the world should be angry with him for his zealous attachment to them. But in what concerned himself, Eugenius was willing to sacrifice little things, and to recede from what was strictly his right in some cases, rather than make a breach, or perpetuate a quarrel with his neighbours. He took this to be one part of our Saviour's meaning in that remarkable injunction: Whosoever shall smite thee on the right cheek, turn to him the other also. If any man will sue thee at the law, and take away thy coat, let him have thy cloak also; and whosoever shall compel thee to go a mile, go with him twain. He would meekly pass these things over for the sake of peace, especially when he had any reason to hope, that such soft treatment would make a good impression on those who should at any time treat him ill. He used frequently to speak of Abraham's mild and gentle carriage towards Lot. When the herdsmen of Abraham and Lot had quarrelled, the father of the faithful, instead of saying, "I have as much right as you to the country, or I have a superior right, as I am the elder, and the uncle;" he spoke as follows, Let there be no strife, I pray thee, between thee and me; for we are brethren. Is not the whole land before thee? If thou wilt take the left hand, I will go to the right; or if thou wilt depart to the right hand, then I will go to the left.

Eugenius was deeply sensible, that when a quarrel is begun, however innocently at first on one side, yet it scarcely ever happens but there are faults on both, in the progress of the contention. Mutual usefulness is obstructed; mutual reflections, evil surmises, undue resentments, and indecent sallies of passion can hardly be avoided in such a case. Therefore Eugenius thought it best, in many circumstances, to leave off contention before it were meddled with. His soul was calm and composed. He breathed love and peace: and as such, he made it his study and business to be quiet, to promote the peace and welfare of mankind; and so far as it was in his power, to compose and settle his associates in amity and love.

He was endowed with many divine gifts, he was adorned with virtue and merit, and yet he always seemed insensible of his own superiority: he was mean in his own eyes, and drew a curtain of concealment before himself, that men might not observe him. If any were inclined to draw aside the veil, and make his merit visible, it gave pain to his modesty-He condescended to men of low estate, would hear their requests and complaints, and converse familiarly with them on matters of importance. He remembered that the High and Lofty One, who inhabits eternity, visits the afflicted, and dwells with the poor and lowly. He was far from sinking his character by these

condescensions, or doing any dishonour to his station in the world; for all good men were constrained to love and honour him; and, indeed, it is difficult to determine whether he was most honoured, or most beloved.-If at any time, in conversation with his friends for mutual improvement, a debate arose, he would manage it with a liberality and calmness of mind which were truly amiable and edifying. If the power of the argument lay on his side, you would see nothing in him like insult and triumph. When his opponent had the advantage, he would readily acknowledge it, and modestly yield to the force of reason. He could sit and hear violent opposition made to his sentiments without kindling into flame and fury : he could bear to be contradicted without resenting it as an affront.

He was compassionate and merciful to the poor, afflicted and distressed. Their pains and diseases of body, their sorrows and troubles of mind, their necessitous circumstances, their unjust sufferings from those who oppressed them, and even the miseries brought upon themselves by their own imprudence, excited his sympathy and tenderness. In the distribution of his bounty, he was eyes to the blind, feet to the lame, and a father to the poor and the afflicted. The blessing of him that was ready to perish came on this amiable man, and he caused the widow's heart to sing for joy. Those whom it was not in his power to relieve, were in

terested in his tender sympathy, his good wishes, and affectionate and fervent prayers. It was his meat and drink to be engaged in contriving, endeavouring, promoting, and rejoicing in the welfare and happiness of others. He lived not to himself: he sought not his own things, but the things of others. He studied not to please himself, but to please his neighbour, for his good unto edification.

Some, who were themselves unacquainted with the power and comforts of religion, were ready to charge Eugenius with enthusiasm. I beg leave to say, that the charge was altogether unjust: and yet it must be owned, that if habitual love to God, firm faith in the Lord Jesus Christ, a steady dependence on the divine promises, a high esteem for the blessings of the heavenly world, and a sincere contempt for the vanities of this, can properly be called enthusiasm, then was Eugenius one of the greatest enthusiasts our age has produced; and in proportion to the degree in which he was so, I must esteem him one of the wisest and happiest of mankind. I mean not to say that Eugenius was perfect in love and meekness. It belongs not to human nature to possess these qualities in perfection but it was his study and endeavour to come as near to the pattern of perfection exhibited in the character of the Saviour of mankind, as the frailty of a human being would admit; and he often mourned in secret on account of the defects of which he was conscious. Thus he gained the es