to his studies, rendered a recovery impossible; and after undergoing several painful operations, to which he submitted without reluctance, and bore with an exemplary patience, everything tending to a mortification, he expired with the same composure that he had lived, December 23rd in that year."1

His curate, Mr. Seed, who preached his funeral sermon, thus describes him: "The meek and candid Christian was not lost in the disputes of this world. I never saw him in a different humour-no, not in his last illness. The same unaffected cheerfulness, the same evenness and sedateness, which was his distinguishing character, appeared from the first commencement of our acquaintance to the last. . . . He was very amiable in a domestic light. Though he felt great uneasiness, he gave none but what arose from a fellow-feeling of his sufferings. Even then, humane and benevolent to all about him, but especially to her with whom he had lived in an uninterrupted harmony for twenty-one years; bringing forth valuable things out of the good treasures of his head and heart; communicative of anything that

1 Biographia Britannica.

was good, he would have engrossed nothing to himself, but his sufferings."

His body was buried, by his own request, in St. George's Chapel, Windsor, in a small adjunct on the south side, called Bray's Chapel, under a plain black marble slab, with his arms and this simple inscription: Daniel Waterland, S.T.P. Hujus Ecclesiæ Canonicus, ob. Decemb. Xxiii. MDCCXL., ætat. LVII." His widow survived

66

him many years. She was Jane, daughter of John Tregonwell, Esq., of Anderston, Dorset, of an old family, one of whom, Sir John Tregonwell, lived in the reign of Henry VIII. They were married in 1719, and she died on December 8th, 1761. They left no issue.

Archbishop Potter paid him a very high tribute at the opening of Convocation in 1741. " I seem to see the adversaries retiring, and although reluctant and unwilling, yet not obscurely confessing the force of truth. Certainly, already has that Arian impiety almost become dumb, which a few years ago had so insolently reared its head, that it did not fear openly to boast (vain augury!) that in a short time not more would be found to defend the Nicene faith than any obsolete dogmas of Calvin."

"The full extent," says Bishop Van Mildert,

"of the obligations which the Church owed, and still owes, to his labours, it is not easy to calculate; since besides their own intrinsic value, they have doubtless contributed greatly to form the principles, and to direct the judgment, of many distinguished writers who have succeeded him. No controversial writings, perhaps, have done more for the general good in this respect. It is characteristic of them that they treat of the most profound subjects, not only with great powers of reasoning and great extent of knowledge, but also with a perspicuity which never leaves it doubtful what impression was intended to be left upon the reader's mind, and with a just confidence in the strength of his cause which sets the author above every unworthy artifice to persuade or convince others."

"He was," says Mr. Seed,' "very tender of men's characters: he guided his words, as well as regulated his actions, with discretion; and at the same time that his sagacity enabled him to discover, his charity prompted him to cover and conceal a multitude of faults. He was a man of cool wisdom and steady piety; fixed in his principles, but candid in his spirit; easy of

1 Funeral Sermon.

access, his carriage free and familiar; cautious, but not artful; honest, but not unguarded; glad to communicate, though not ambitious to display his great knowledge. He hated all party as such; and would never have gone the length of any. He was not one of those narrow-spirited men, who confine all merit within their own pale : he thought candidly, and spoke advantageously, of many who thought very differently from him. He had nothing violent in his nature: he abhorred all thoughts of persecution: cool and prudential measures entirely suited his frame of mind."

"This happy disposition," says the Biographia Britannica, "recommended him to the notice of the late Queen Caroline, before whom, when Princess of Wales, he held some conferences with Dr. Clarke; and though these dropped after our author declared his full conviction of the truth and the importance of the doctrine of the Trinity, and his resolution to maintain it, yet there continued a personal friendly acquaintance between them till the death of Dr. Clarke, who, in one of his last journeys to Norwich, paid a visit to Dr. Waterland at Cambridge."

I.

The True Sense in which the Eucharist is a

Sacrifice.

"The service, therefore, of the Eucharist, on the foot of ancient Church language, is both a true and a proper sacrifice, and the noblest that we are capable of offering, when considered as comprehending under it many true and evangelical sacrifices: 1. The Sacrifice of Alms to the Poor, and Oblations to the Church, which, when religiously intended, and offered through Christ, is a Gospel Sacrifice. Not that the material offering is a sacrifice to God, for it goes entirely to the use of man; but the service is what God accepts. 2. The Sacrifice of Prayer, from a pure heart, is evangelical incense. 3. The Sacrifice of Praise and Thanksgiving to God the Father, through Christ Jesus our Lord, is another Gospel Sacrifice. 4. The Sacrifice of a Penitent and Contrite Heart, even under the Law (and now much more under the Gospel, when explicitly offered through Christ), was a Sacrifice of the New Covenant. 5. The Sacrifice of Ourselves, our Souls and Bodies, is another Gospel Sacrifice. 6. The offering up of the mystical