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are the best security for the rights and for the happiness of social life; and taught them to be frugal not mean, prudent not subtle, complaisant not servile, and active in business; but not its slaves. There were four habits which he recommended earnestly in his counsels and by his own example, and which he stated to be essentially necessary to the happy management of temporal concerns: these were, punctuality, accuracy, steadiness, and despatch. Without the first, time is wasted, those who relied on us are irritated and disappointed, and nothing is done in its proper time and place; without the second, mistakes the most hurtful to our own credit and interest, or that of others, may be committed; without the third, notbing can be well done; and without the fourth, opportunities of advantage are lost which it is impossible to recall. Such were his own habits, in so eminent a degree, that his cashbook, from the date of his settlement in London to the day of his death, is in existence, and exbibits every item of expense he incurred, and every sum he received. In the book in which he recorded the texts from which he had preached, and the place of preaching, he had inserted, on the morning of the day on which he was taken ill, the last text he discoursed from. Every object that claimed his attention through the day was noted down in his memorandum-book in the morning, and the time specified when it was to be done; thus illustrating the maxim he acted on, “ Never to leave till to-morrow what should be done to-day.” He kept a letter-book, in which
he inscribed an abstract of every letter of importance that he wrote; and, when the extent of his correspondence is considered, the labour in keeping up his letter-book may be understood. So regular and punctual was he in keeping the accounts he had with his different executorial trusts, and various societies, that he left nothing to be done by his executors in this department of their duties : every paper and voucher was endorsed, and in its proper place.
His son Alexander, whose heart was directed to his own profession, was the object of his peculiar solicitude. His mind, naturally acute and vigorous, was enriched by the culture of a very liberal education; and his taste, exquisitely alive to the graces of literature, was formed and guided by the study of the best models of composition. While a father's heart could not but be gratified by the fine talents of so accomplished a son, and anticipate many pleasing results from so bright a promise of youthful genius, his chief anxiety was pointed to the formation of the image of Christ in his heart and character; and his solicitude was amply rewarded. This highly-gifted youth was distinguished by true elevation of thought, and by a habit of close and vigorous mental application. His appearances as a preacher were hailed in Scotland by a popularity which could in no respect be attributed to any singularity in his notions, or any extravagance in his manner; for his doctrine was pure, solid, and practical, and his eloquence was that of power beautifully combined with elegance and solemnity: it was the just tribute paid to high talent. By a mysterious dispensation, soon after his ordination in London, (an event much wished by his father, as likely to yield him solace and aid in the decline of life, and to advance the interests of religion in that vast circle,) he was, through bodily indisposition, rendered unfit for all public duty; and, after more than a year of suffering, through which he passed with all the firmness and calmness of a great and pious mind, he sunk into an early grave. A volume, containing some of his Sermons and Sacramental Addresses, was published soon after his death, prefaced by a Memoir written by his father, in which, with great beauty and tenderness, he delineates the character, and embalms the memory of his son. His death was the first visit of mortality to his family; and it was obvious to all the friends of Dr. Waugh, that, amidst the cheerful activity he still laboured to exercise, the impression was seldom from his thoughts — “ The graves are ready for me, and our rest together shall be in the dust.”
On the Sabbath following the death of his son, and while his body was still unburied, Dr. Waugh, notwithstanding the kind entreaties of his family to spare himself an exertion for which the shock seemed to have unfitted him, preached to his own people from Luke, xxiii. 50–56. The opening sentence of that discourse furnishes us with the motives that induced him, aged and frail as he then was, to appear in his pulpit on such an occasion, and to deny himself the undue indulgence of a grief that might have pointed for its apology to the dead body of a son so beloved and so promising, but could not find its antidote there: “ The sanctuary of God is the place where true consolation is to be found. Under this feeling, I have deemed it my duty to appear before you, my beloved friends, this morning.” And in the following closing paragraph will be seen the sources whence emanated the hopes by which his trembling mind was supported : “ Let not sincere Christians shudder at the grave as their last abode. Christ lay there as on a couch that Divine love had provided for his rest after his toils, and before he took his journey to heaven. Then say with David: Yea, though I walk through the valley of the shadow of death, I will fear no evil: for Thou art with me; thy rod and thy staff they comfort me. God delivered the Saviour from the grave. He will release us too. For us, too, it is the place of rest. Thus the bird, on wing all day, cowers down at night in the brake, sleeps soundly till the dawn appears, then up and wings its way to the sky. Thus shall the good man arise, to live for evermore."
There are various letters preserved, which he wrote to this interesting youth in the course of his preparatory studies, fraught with the most valuable sentiments; but we shall limit our selection to such passages from them as seem best fitted for being generally useful. Amidst all the affectionate solicitude of a father, it is delightful to trace, in the following extracts, the holy caution of the man of God.
“ February 16, 1811. “ Be well assured, my dear son, that no common measure of personal religion will be sufficient to fit you for the ministerial office. An unconverted ministry is the greatest curse with which an avenging Providence can visit the churches. O! be deeply concerned, therefore, in the first place, about your own personal salvation. Surrender your understanding to the Son of God, to be enlightened by his word; and remember, that saving knowledge sanctifies the heart. An orthodox head and a depraved heart is the very image of the devil. Surrender, also, your will to be entirely regulated by the will of God, yield implicit submission to the Divine laws, and cordially acquiesce in all the arrangements of the Divine government. Live near to God, by ever remembering that he is by you day and night, alone and in company, and that his eyes ever rest upon you.
“ Read with much care Orton's Life of Doddridge, in which you will see a combination of mental application on the one hand, and of progress in piety and goodness on the other, which is the great constituent of a Christian student. Halyburton's life, especially when at college, contains also much serious and useful matter. Without practical piety and purity of heart, there is no moral worth in any character. The perfect model of human conduct was a composition of the purest love to God and man; and you know that we are Christians just in proportion to our conformity to that exemplar. Set Him ever before you, and imitate his lovely virtues to the utmost of your power. Study to breathe his peculiar spirit, and fix the point of excellence in being like him. This will make you amiable in the sight of God and of all good men.
“I am much pleased with your diligence in hastening forward to Glasgow, that you may avail yourself of every hour in the college. I fear you wil sadly feel the want of short-hand while you sit by the stream of knowledge, and