The eminent man whose name stands at the head of this chapter, was born in Barton, Lincolnshire, England, on the 22d of February, 1781. He was the seventh son of a family of eighteen children, all of whom died in early life excepting Richard, and three sisters. While an infant his health was very feeble, but at a proper age he was sent to school, and his aptness to learn caused his instructress to exclaim frequently, “Bless thee! thou wilt be a great man!”

At the age of six years, he was sent to a school, kept by an Episcopal clergyman, where through the advice of his teacher, he commenced the study of Latin. This study he pursued with great success for one so young, as he did other branches of science and literature. As an evidence of his proficiency, it is said that before he was six years of age, he had read with intense interest, sixteen, or eighteen volumes of the “Universal History,” which his father had purchased for him.

Richard was blessed with an extraordinary memory, so much so, that he could get any lesson in his Latin Grammar without any difficulty. Being confined at home with sickness, he would recite his Latin lessons to his eldest sister, so that she became nearly as well acquainted with the language as himself. And on one occasion while both were confined by sickness, they committed nearly the whole of “Fenelon’s Telemachus” to memory.

Richard’s father was a saddler by profession, and at this period, was a Calvinistic dissenter. He was a pious, upright man, one who feared God, and whose practical motto was: “As for me, and my house, we will serve the Lord;” hence his family were brought up “in the nurture and admonition of the Lord,” and as the result of such parental training, his children “remembered their Creator in the days of their youth.” Little Richard, at a very early age, manifested signs of love to God, and was often found in prayer, and often delighted to sing hymns of praise to God.

When Richard was eight years of age, Mr. Watson, sen., and his family removed from Barton, to Lincoln. At this place, Richard attended a private seminary for about two years, when he was removed to the grammarschool at the same place. Here he read Caesar, Virgil, Horace, and other classical works. He also eagerly perused large volumes of classical history, as also those containing the history of England. So passionately fond was he of the latter kind of reading, that he desired permission to sit up all night to peruse his favorite works, and when his request was denied, he sometimes resorted to stratagem to effect his purpose, which practice in more mature years, he did not feel disposed to justify.

Mr. Watson, sen., had not the means to give his son a University education, so as to fit him for one of the learned professions, consequently Richard, at the age of fourteen, was apprenticed to a respectable carpenter and joiner, for the purpose of learning that branch of business. It was agreed, however, that he should, in consequence of feeble health, continue to board and lodge in his father’s house. His appearance at this time was quite singular: his height was six feet two inches; his hair was jet black, and long and lank, while his countenance was that of a mere boy. His morals at this time also, appear to have become more lax, so that he engaged in all kinds of mischief with the greatest delight. One of the worst species of mischief in which he seemed to take delight was misbehavior in the house of God, and in ridiculing, and insulting the people of God, especially those who were stigmatized with the name Methodist. So far did this love of frolic lead him, that in defiance of his parents’ example and authority, he has frequently been known to pelt with stones, and other missiles, the people with whom his father worshipped, while on their way to the house of God. Connected with this course of conduct, there was of course a habitual disregard of the ordinances of religion, and the observance of the Sabbath with a love of evil company, and wicked associates. Such a course of conduct was painful in the extreme, to his pious father, who had by this time become a Methodist himself, and almost led him to doubt the truth of the declaration in reference to those who are trained up in the way they should go, that “when they are old they will not depart from it.” But God, who “moves in a mysterious way, his wonders to perform,” had thoughts of mercy toward Richard, wicked as he had become, and in a very unexpected manner, brought his “conscience to a stand.”

There lived in Lincoln a gentleman whose wife was a zealous Calvinist, and whose house Richard frequently visited. As Mr. Watson’s family had forsaken the Calvinists, the good woman of the house was extremely anxious to convince Richard of the, wrong his parents had committed in joining the Methodists. This led to disputation, and as she advanced arguments which Richard could not on account of his ignorance in these matters readily answer, he resolved to attend the Methodist chapel a few times for the purpose of learning some arguments wherewith to confute and silence his opponent. He accordingly attended, and during the first sermon he was deeply convicted of sin, and learned that there were matters of even greater importance to be attended to, than those which had brought him to the house of God. His great concern now was, how he should escape “the wrath to come;” and in this State of mind he went to another place of worship, when his convictions of sin were deepened. So heavy was the load which now weighed him down to the earth, that he could not conceal his state of mind from his pious friends; indeed, he had no desire to conceal his feelings. Such was the intolerable anguish of his broken spirit, that he gladly availed himself of the prayers of those whom he had before persecuted and insulted. And such prayers were as gladly offered up in his behalf. Indeed, there is, perhaps, no description of persons for whom pious Christians can more devoutly and sincerely pray, than for those who “despitefully use and entreat” them. And such was now the case. Fervent prayer was offered with, and for him; and in answer thereto, peace and pardon, through Jesus’ blood, was imparted to the brokenhearted penitent. To the end of his life, Mr. Watson ever retained a vivid recollection of his feelings and the occurrences of that momentous occasion. His transition from “darkness to light” was so clear and convincing to his own mind, that he never after could doubt the fact of his conversion to God.

The fruits of his conversion immediately followed. He forsook his ungodly associates; his passion for folly and mischief was entirely subdued; his love for the people of God was established; he became at once a faithful member of the Methodist society; he submitted to all the contumely and insult bestowed upon the people of his choice; and his attention to business became serious and constant. In every respect Richard had become a “new creature” in Christ Jesus, “old things having passed away” with him. His conversion, as might have been expected, excited the ire of his former associates, who became still more outrageous in their conduct towards the Methodists, and who made Richard the butt of their ridicule; but all these things he endured with patience and resignation. He now became a constant attendant of the class and prayer-meetings. So eager was he sometimes to reach the place of worship in proper season after his work was done, that on two several occasions he stumbled and fell, and broke his arm.

On the 10th of February, 1796, Richard for the first time publicly began to call sinners to repentance on the occasion of the death of his grandmother, whose sudden departure from time constrained Richard on the evening of the same day to arise in the congregation, and exhort his fellow-creatures to be “prepared to meet their God.” At this time Richard was only fifteen years of age, and on the 23d of the same month, when he was fifteen years and two days old, he preached his first sermon in a private dwelling near Lincoln. Such was the precocity of his mind, that at this early age he was in more senses than one prepared to become a “teacher in Israel.” From this period till called into the traveling ministry, he labored zealously and successfully as a local preacher. At that time on Lincoln circuit, there was but one chapel belonging to the Methodists, while there were quite a number of villages within its bounds. The traveling preachers with six other local preachers, contrived to supply the most of these villages with preaching; although for want of a house to preach in, the services were often held in the open air. These outdoor services frequently exposed the preachers to the ill-treatment of the rude and profane; and Richard, notwithstanding his youth, came in for a full share of the abuse usually given on such occasions. On his return home, his clothes often gave evidence of the rough treatment he received at the hands of his persecutors. On one occasion, he was preaching in a village where his uncle, a respectable farmer, resided and while there, was attacked with rotten eggs and other missiles. His uncle instead of protecting him, exclaimed, “Pelt him well, lads; my nephew can stand fire.”

The labors of young Watson could but excite great attention wherever his name was known, so that numerous invitations were sent to him from a distance to come and preach. On one occasion, he complied with a request to preach in the Methodist chapel in Newark, where he was personally unacquainted. As the youthful preacher ascended the pulpit, his appearance excited irrepressible apprehensions of a failure on the part of the congregation. These apprehensions were increased when he announced as his text, “God is a Spirit,” etc., but when he proceeded in his discourse, and unfolded to their minds with a correctness of language, and a fervor scarcely imaginable some of the more important doctrines of Christian theology, their fears subsided, and their apprehensions gave place to wonder and admiration.

As his time and attention were now greatly occupied with his favorite work of preaching, his master, who was desirous of promoting his usefulness, generously offered to release him from his indentures. Being but sixteen years of age he had still five years of apprenticeship to serve, and believing that God had called him to the work of the ministry, he thankfully received his release. At this juncture the health of one of the preachers on Newark circuit failed, and those who had been so agreeably disappointed at Richard’s preaching as above stated, sent for him to supply the vacancy for the time being. He accepted the invitation and went to Newark, but here his feelings overcame him in view of the responsibilities of his calling and his own youth and want of experience, and he wept like a child. He was, however, greatly encouraged by Mr. Cooper, the preacher whose place he was expected to fill, and he commenced his labors as an itinerant with redoubled zeal and success.

On a distant part of Newark circuit where his fame had not preceded him, the family with whom he put up for entertainment could not repress their feelings of disappointment at the non-appearance of Mr. Cooper, who was indeed highly and deservedly popular, and at the youthfulness and inexperience of his substitute. Their unkind and imprudent expressions of regret were listened to in sorrowful silence by the young itinerant. He, however, raised his heart to God, and when service commenced he arose and gave out the beautiful hymn of Charles Wesley, beginning, “How happy is the pilgrim’s lot” etc.

He read it with such seriousness and emphasis, that he immediately won the hearts of his hearers; and as he proceeded with the rest of the service, they became so delighted with him that his host begged pardon for his unkind remarks, and earnestly desired him to visit them again, even if it must be in Mr. Cooper’s place.

About this time, it became necessary for Richard to obtain a certificate of his profession as a preacher, under the “Toleration Act” of Parliament. The magistrates, however, objected to giving him a certificate, on account of his boyish appearance, but being reminded by one of their brethren on the bench, that the act specified no particular age, they were forced rather reluctantly to administer the oath, and give him a license.

Mr. Watson, as we shall now call him, though not yet sixteen years of age, remained on Newark circuit until the next session of the Wesleyan Conference, in 1796. At this Conference, Mr. Cooper strongly urged the reception of Mr. Watson as a preacher on trial, but his entreaties were urged in vain; the Conference thought Mr. Watson altogether too young for such an important work. Mr. Cooper, however, on going to his new circuit, called Ashby-de-la-Zouch, found that he could profitably employ Mr. Watson. He therefore ventured to send for him, notwithstanding the decision of the Conference. Mr. Watson at once complied with his request, and labored efficiently and profitably during the year, so that at the next Conference, not only was Mr. Cooper not censored for employing him, but the year thus spent was reckoned as one year of probation. Although his colleagues, Messrs.. Cooper and Birdsall, were men of superior talents, yet Mr. Watson commanded as large congregations as they did, and labored with equal acceptability.

At the Conference of 1797, he was appointed to Castle Donington circuit.

Here he came in contact with the doctrine of the restoration of all men to final holiness and happiness, as taught by Mr. Winchester. Against this doctrine, young as he was, he felt it his duty to raise a warning voice.

During his stay on this circuit, he had occasion to preach in Leicester, having exchanged pulpits with a preacher for one Sabbath, and such was the gratification of the people of that place at his two sermons, preached from one text, that at the next Conference they sent a request to have him appointed to Leicester circuit the ensuing year. He was accordingly appointed to that place, under the superintendency of Rev. J. Edmondson, who being a man of extensive literary attainments, proved himself a valuable friend and instructor to his youthful colleague. In 1799, Mr. Watson was appointed to Derby, a station of some importance. On the first Sunday after his arrival, two persons were converted under his preaching.

During his stay in Derby, Mr. Watson began his career as an author. An Episcopal clergyman of that city, had volunteered an unprovoked attack upon the Methodists, in the form of a pamphlet, which among other hard sayings contained in it, accused the Methodist preachers of preaching enthusiastic doctrines; of depriving men of innocent gratifications; and subjecting them to needless alarm, etc. etc. At the request of the friends in Derby, Mr. Watson published a reply, under the title of “An Apology for the People called Methodists,” etc. In this reply, Mr. Watson states, “We distress the minds of those well-meaning people, who perhaps may be at the same time drunkards, swearers, liars Sabbath breakers, etc. We distress those well-meaning people, by telling them that they are sinners, and must come to Jesus Christ for salvation, and that if they obstinately refuse, they must all perish. Is not all this Scriptural? And will they not have reason to bless God for this distress if it leads them to believe on ‘him who justifieth the ungodly?’ And ought not you, sir, instead of reviling, to say with the apostle when some of his poor, ignorant, well-meaning followers were distressed, ‘Now I rejoice, not that ye were made sorry, but that ye sorrowed to repentance?’” In August, 1800, Mr. Watson having traveled four years on trial, and being in his twentieth year, was received into full connection, and appointed to Hinckley circuit. While on this circuit, he commenced the study of the Hebrew language, in accordance with the advice of Mr. Edmondson, and in a month from the time that he commenced, he was able to read and translate the first Psalm in Hebrew, and account grammatically for every word. He had previously to this time, mastered the Greek language.

Thus far we have followed Mr. Watson from his entering into the ministry, until the present period, and have discovered nothing but the most flattering prospects before him, as a minister and student; we have seen his success and acceptability as a Methodist preacher, but trials awaited him of a serious nature, which it is now our duty to record.

After being on Hinckley circuit for some time, and having in the meanwhile been engaged in reading certain authors on the Trinity of the Godhead, he was led casually to make an unguarded remark in relation to the subject of the Trinity, which being misunderstood, brought him under suspicion of being unsound on that point. Reports now began to circulate in reference to his heretical opinions, as they were called; and such was the influence of such false statements, made in his absence, that on going to an evening appointment, he found the place of worship closed against him, and he was even denied a night’s lodging where he had often been received as the messenger of God. Until this time, he had not been aware of the reports in circulation, and on being informed of the state of the public feeling on this matter, he resented the treatment so highly, that he immediately withdrew from the world, as an itinerant minister. This was a hasty and injudicious step no doubt, and a step which he afterward sincerely regretted having taken; but we cannot too highly condemn the proceedings of those, who without giving him an opportunity to explain his meaning, defamed his character, and stabbed him in the dark. At the succeeding Conference, the matter came up, and the return ordered to be made on the minutes was, “Richard Watson has desisted from traveling by his own choice.”

After leaving the traveling connection, Mr. Watson did not for some time, unite with any other church. He entered into business with a respectable local preacher in Hinckley, but he soon changed his mind, and went to live at Castle Donington, where he soon after married Miss Henshaw, a young lady of deep piety, and suitable accomplishments. His father-in-law was a local preacher in the Methodist New Connection, through whose influence, undoubtedly, Mr. Watson was induced to unite with that branch of the Methodist Connection. He joined as a simple private member, and his class-leader was a farmer’s laborer, of plain manners, and not very lofty capacity, and the other members were mostly of the same humble rank in life; yet Mr. Watson regularly met in class every week, and being an early attendant, he often had to act the part of sexton, in opening the house, etc.

After a painful interval of two years as a private member, he was urged to become a local preacher among his new friends, and shortly after, he became a regular itinerant among them, and was stationed in Manchester.

Here he lived on terms of intimacy with many of his old Wesleyan friends, and was deservedly popular among his own people. After a stay of two years and a half in Manchester, he was sent to Liverpool in 1806, and while in this place, many of the Wesleyan preachers and members sat with delight under his ministry. In 1807, he was re-appointed to Liverpool, having in the meantime been received into full connection in the Methodist New Connection Conference. He was also elected secretary of the Conference.

While in Liverpool during his second year, he published a history and description of Liverpool, which was well received. He also wrote a Life of George III., as a continuation of Goldsmith’s History of England. He also assisted editorially, in the management of a weekly paper published in Liverpool, all of which duties he attended to with great credit to himself. In 1808, he was appointed for the third year to Liverpool, having served his Conference the second time as Secretary. In 1809, on account of partial ill health, he was made supernumerary, and re-appointed to Liverpool. His being allowed to desist for a time from preaching, enabled his lungs which had become much diseased, to regain their strength in part, and although at first the blood “oozed from his lungs,” he in the course of a few months was able to resume his ministerial duties.

At the next Conference of 1810, Mr. Watson was appointed to Manchester, after an absence of four years. While here he first became acquainted with Rev. Jabez Bunting of the Wesleyan Connection. In the early part of 1811, a bill was introduced into the House of Lords, by Lord Sidmouth, so as to prevent improper persons from taking the necessary oaths obtain the civil license, to preach according to the “Act of Toleration.” The wording or verbiage of the bill was such as in the opinion of many, would make the proposed amendment exceedingly oppressive to all classes of dissenters, especially to the Methodists. Mr. Bunting accordingly, requested Mr. Watson to publish in the Manchester papers, an appeal to the dissenters to oppose the passage of the bill. Mr. Watson did so; the appeal was copied into other papers, and on the day set apart for the second reading of the bill, parliament received six hundred petitions against its passage, so that the bill was rejected. Two hundred and fifty of those petitions, were from Methodist Societies, bearing the names of thirty thousand persons, which names were all obtained in the space of five days.

They were presented to the house by Lord Erskine, who took occasion to eulogize the Methodists for their loyalty, and especially the founder of Methodism, whose labors he declared had not been equaled since the days of the apostles, for usefulness to his fellow-men.

At the Conference of the New Connection in 1811, Mr. Watson was reappointed to Manchester, but before the close of the year his health failed, and he removed to Liverpool. Mr. Watson ever since his connection with the body to which he had belonged for several years, had felt unhappy in his new relations. In fact he did not feel at home among that people. His views and theirs, differed much in relation to Church government, and he felt that he did not have that degree of confidence in the system of Church polity adopted by the New Connection Methodists, necessary to render his labors abundantly useful among them. After advising with some of the most intelligent and confidential of his friends among them, he resolved quietly to withdraw his connection from them, which he did, a few months after his removal to Liverpool as above described. No feelings of bitterness or hostility were manifested on either side, by his withdrawal and Mr. Watson ever after retained a strong affection for the people from whom he had received nothing but kindness. Being laid aside for want of health, he could have entertained small hopes of ever joining the traveling connection again; he, however, felt that it would be a privilege to belong to the Wesleyans as a private member, in order that he might continue to enjoy the providential means of grace to which he had so long been accustomed.

He accordingly offered himself, and was received as a private member of the Wesleyan Society in Liverpool, and after having done so, he feelingly remarked, that his mind was now fully at rest for the first time in eleven years.

Having thus retired into the more private walks of life, he began the other duties of an editor in Liverpool, and with so much success that persons in authority in London, offered him every inducement to remove to London, and employ his pen in the service of the government. His health in the meantime began to improve; his bleeding of the lungs subsided, and he found himself able to preach occasionally as a local preacher in the Wesleyan pulpits of Liverpool, and other places. The Wesleyan preachers, and especially Mr. Bunting, unwilling that Mr. Watson should confine himself to a local sphere, besought him to allow them to offer his name at the next Conference as a candidate for membership. After due deliberation and prayer, he yielded to their entreaties, and at the next Conference was received with great cordiality by his former friends, and reinstated without any probation in the Wesleyan Ministry. Mr. Watson from this time forward, enjoyed uninterrupted friendship and union with his Wesleyan brethren.

By the Conference, Mr. Watson was stationed in Wakefield, to which he immediately repaired, and shortly after his arrival was invited to preach the opening or dedication sermon of a new chapel in Halifax. His sermon on this occasion, was considered by good judges to be one of the best specimens of pulpit eloquence that they had ever heard. After the lapse of a year from the time of his readmission, Mr. Watson was re-appointed to Wakeley circuit, and it was during his second year at this place that the Wesleyan Missionary Society was formed, toward the formation of which Mr. Watson exerted himself with all the ability which he possessed. Indeed Mr. Watson had the honor of having delivered the first sermon in behalf of Methodist missions, with the distinct object of producing a systematic course of action in relation to their support. On the afternoon of the day on which this sermon was preached, the first Missionary meeting was held in the Chapel in Leeds. On this occasion the meeting was addressed by Mr. Warrener, who was one of the first missionaries to the West India Islands, under the superintendence of Dr. Coke. Mr. W. related several interesting anecdotes in relation to the power of the Gospel in converting the Negro.

One of these anecdotes, we will give to the reader. “On the estate of a Mr. G. some pious Negroes resided, who repaired to the means of grace, whenever they could go without detection. Mr. G. being about to sail for England, his manager was heard to say before his departure, Mr. G. is going to England; I will then soon put an end to all this praying among the Negroes. One day soon afterward, Mr. G. was walking between two cane pieces, when he saw some ripe peas wasting; on which he said to his watchman who was near, ‘Why do you not gather those peas?’ ‘O, massa,’ said he, ‘they no my peas.’ ‘Not your peas, you rogue,’ said Mr. G., ‘do not you all take peas or anything else which you can get?’ ‘O, massa,’ rejoined the watchman, ‘we negers who go to prayer never teeve. Mr. G. said, ‘What do you say? that you Negroes who go to prayer never thieve?’

His reply was, ‘O no, massa.’ Mr. G. as he walked to his house said to himself, ‘What have we been doing not to encourage the Negroes to attend preaching.’ He then called his boy and said, ‘Go tell Mr. _____ the manager, — to address a note in my name to this missionary’, and to inform him that he is welcome to preach on my estate at any time.’ Thus was a wicked design frustrated, and the good hand of God being with us, we created a chapel on that very estate, worth 400 pounds currency.

After two pleasant and profitable years spent in Wakefield, he was stationed in Hull, where as he informs us he spent “two of the happiest years of his life.” There were three chapels in this place, and one in process of erection. The dedication services of the latter, took place in Oct. 1814, at which time sermons were preached by Rev. Messrs. Bunting, Watson, Newton, and Birdsall. Owing principally to the stated ministrations of Mr. Watson, a large and respectable congregation was at once secured; and as it is the universal practice among the Wesleyan Methodists to rent the pews or slips in their chapels, reserving simply a sufficient number of free seats for strangers and poor persons, every sitting was let, while eight hundred were reserved for the latter purpose. But better than all, his labors were attended by a gracious outpouring of the Spirit of God upon the people.

At the Conference of 1816, Mr. Watson was appointed to the East London circuit. He was also appointed one of the missionary secretaries, an office for which he was eminently qualified, and which he retained during life. In 1817, he was re-appointed to the same circuit, and shortly after Conference, he assisted in the opening of Queen-street Wesleyan Chapel, being the largest chapel in London, save the City Road, and also the must elegant and costly. During the next year, 1818, Mr. Watson published a defense of the doctrine of the eternal sonship of Christ, in opposition to the objections of Dr. Adam Clarke in relation to the commonly received opinion on that subject. This was a masterly production, which called forth the highest commendations, and proved that Dr. Clarke had in Mr. Watson an opponent of no ordinary strength of mind. During this year also, he prepared the plan of a General Wesleyan Missionary Society, in accordance with the vote of the previous Conference. This plan proposed the enlistment of lay-members of the Church, a the managing committee of missions, reserving to the ministry only the examination and appointment of missionaries, and all cases of discipline, according to the usages of the body. This plan was approved and adopted by the ensuing Conference of 1818.

At the Conference held the latter year, Mr. Watson was appointed to the West London circuit, and while here, he in company with Mr. Bunting, visited the counties of Cornwall and Norfolk, for the purpose of advocating the missionary cause from the pulpit and platform. In 1819, Mr. Watson was re-appointed to West London circuit, and at the Conference of 1820, he drew up that admirable document in reply to the Address of the General Conference of the Methodist Episcopal Church in America, which has been esteemed among the latter as a paper of great interest. In 1820, he was returned for the third year. to the West London circuit, and was also continued with his two associates in the office of missionary secretary, and on him devolved the task of corresponding with all the missionaries, then numbering about one hundred and fifty.

As the session of the Conference of 1821 was approaching, Mr. Watson was uncertain where his lot in future would be cast. He had spent six years in London, as an itinerant preacher, three years on each of the circuits, and the rules of the Society did not allow of a re-appointment to either of them, until after an absence of seven years. So anxious was the Conference, however, to retain his services as missionary secretary, that they appointed him one of the resident secretaries, so that his services might be wholly given to the cause of missions, which office he continued to fill with great acceptability for the ensuing six years. Being now freed from the cares and labors of a pastorate, he was able more fully to give his mind not only to the cause of missions, but to literary pursuits, his evenings being mostly spent in his study; but he felt the loss of those frequent social meetings which he had so long enjoyed with his brethren. To make up in part for the loss thus sustained, he entered his name as a private member of a class, under the care of a pious and much-esteemed leader. The class consisted mostly of poor laboring people, and with them Mr. Watson would meet once a week, and enjoy with them the communion of saints. Mr. Watson did not confine his labors in behalf of missions to the discharge of the duties of the office in London, but frequently made journeys of greater or less extent for the purpose of pleading in their behalf, and during such seasons he usually pleaded with so much earnestness of feeling, as to draw not only tears from the eye, but generous contributions from the pocket.

In the winter of 1823, Mr. Watson was under the necessity of repairing to Brighton, for the benefit of his enfeebled health; from this place he frequently addressed letters to his friends, and members of his family. As an example of his lively style of corresponding with the latter, we will give an extract from one of his letters to his son Thomas. “Brighton, Feb. 18th, “Dear Tom, — After having been cheated in the Angel Coach, in the fare, and squeezed up in a six-inside old Islington stage, we arrived safely here. Through the mercy of God, I feel my health improved; though the weather is cold, I got out to chapel twice yesterday, and was thankful that again I was brought by Providence into the house of God, to worship at his footstool. “Thursday was a calm day; but Friday and Saturday brought us gales and wind, and your mother was all wonder at the waves. The roar of the sea was in our ears night and day, and filled the mind with sublime thoughts of the power of the elements, and the might of their great Ruler.

We live in a curious sort of style, having every little thing to provide. Sometimes we are without butter when the meal comes, and we have to send out; and then we wonder whether our remaining piece of bread will serve us for breakfast, or tea; so that we need a good deal of contrivance, and our forgetfulness is often amusing. “I hope you are diligent while at study, and that you will leave yourself by application, the leisure for exercise. You are now approaching man’s estate, and must ‘put away childish things.’ Be thoughtful for your future prospects in life; and above all, give your heart to God. Seek him first, and you will not be without his providence to direct you in life; and without that, you will be wretched. Make a point of reading a portion of Scripture every day, with prayer that you may obtain pardon and experience that conversion, without which, you can never enter the Kingdom of God. Write this upon your heart.”

After Mr. Watson’s return to London, he found his health materially improved, so as to continue writing a work on systematic divinity, for the special benefit of theological students and junior preachers, commenced some time previous. The first part of the work, called “Theological Institutes,” accordingly appeared in the spring of 1823, and was so well received, that a second edition was soon called for. In about a year after, the second part was published, and was received with like favor. In the autumn of 1826, he published the third part, and in a year or more, the fourth part was published. It is perhaps not too much to say, in the praise of this work, now that the lamented author “sleepeth,” that there is no work in the English language, the Bible alone excepted, that contains as much sound reasoning and legitimate argument, as this one work of Richard Watson. It is indeed, a complete body of divinity in itself, and the student who will peruse it carefully, so as to make himself acquainted with its contents, will arise from its perusal a much wiser, if not a better man, and will, we venture to say, know more of theology than was ever taught in Oxford or Cambridge. This one work has made the author’s name immortal. As an instance of the author’s liberality, it is proper to state, that after undergoing the work and expense of publication, and when it was found that the merits of the work were duly appreciated, that then, and not till then, did he in the most delicate manner, present the copyright to the Conference.

In the early part of Mr. Watson’s ministry, he had been very much opposed to instrumental music in churches, so that on one occasion he wrote a humorous pamphlet against the practice. In the latter part of his ministry, however, his views underwent a change in reference to this matter. Toward the close of the year 1823, a portion of the Society in Wakefield designed erecting all organ in their chapel. Another portion of the Society were opposed to this innovation, and wrote to Mr. Watson, desiring his views in relation to the matter. These he gave in the following language:

Dear Sir, — I am unable to say anything but what is exceedingly obvious in the case of the introduction of organs into our chapels: and I think the only question to be considered is, whether they serve, or obstruct congregational singing. On this, opinions differ some affirming, and others denying as positively, that the congregation trusts to the organ and listens, rather than joins in the service. As far as my observation goes, this does not necessarily follow. In churches where the congregation are irreligious it is so; but it would be the same if there were only a clerk, or an orchestra of singers and fiddlers. In many churches I know, where the minister is evangelical, and the congregation is devotional, the organ is scarcely heard but at the commencement of the tune, its sounds being mingled with the full swell of the voices of the worshippers. “Among ourselves at Brunswick Chapel, Liverpool, the congregation joins with as much order, as if there were no organ.

This also is the case at Bath, in both the chapels; at Margate, and at Newark. These facts have fixed my opinion in favor of organs in large chapels, and where they are prudently and constitutionally introduced. The only exception I know is one in which the tone of the organ is so intolerably harsh, that no sound in heaven or in earth, can commingle with it. I believe, however, that even there, the people sing; but after all, the tones of the organ like the voice of a fish-woman in a market, keep a lofty distinction above all the others. This exception only proves that it is of importance to have an instrument of full and mellifluous tone. “On the other hand, we shall regret the day, when the liberty to introduce organs into our chapels under certain circumstances was granted, if we are to have organists also, who seek to display their talents, and to tell a gaping crowd below, with what elasticity their fingers can vibrate, and how many graces and trills they can add to the composition before them; — men, who could not think the sun shone bright, unless they looked at his beams through a painted transparency of their own, and who would fancy they heightened the sublimity of a peal of thunder, by the ringing of hand-bells during the storm. The attempts of such organists, to embellish and garnish the noble compositions of our great masters in psalmody, is disgusting beyond endurance. Voluntaries are equally objectionable for a different reason. If good, they are out of place; if bad they do not deserve a place anywhere.”

We have not room for the whole of his letter, but sufficient has been given to show what Mr. Watson’s views in after life were, in regard to organs and congregational singing; but to pursue our narrative.

Mr. Watson during the year 1824, continued to labor in behalf of missions, and his heart was cheered by the princely donation made to the cause of Wesleyan Missions during this year, by his friend, and the friend of Wesley, and Coke, the Rev. W. Dodwell, Vicar of Welby, an exemplary and pious clergyman of the Church of England. This excellent man instead of prating about “apostolic succession,” and “infatuated Methodists,” bestowed the sum of forty-seven thousand, five hundred dollars upon the Wesleyan missionary treasury.

In 1826, Mr. Watson was elected President of the Conference, and discharged the duties of that high office, in such a manner, as to secure more and more the esteem and affection of the members. During the year also, notwithstanding his bodily infirmities, he attended faithfully to the general interests of the connection. In the spring of 1827, accompanied by Mr. Bunting he visited Scotland for the purpose of meeting the preachers stationed in that country. Having finished the business, which called him to Edinburgh, he returned to England, and thence proceeded to Ireland, to preside over the Irish Conference, which during that year was held in Belfast. At the Conference of 1828, having in due form resigned the presidency of the Connection, he was appointed to Manchester circuit. He had been a resident of London during eleven years, and as the change of residence would necessarily interfere with the duties of resident missionary secretary, he was under the necessity of resigning that post. Such was the wish, however, to retain him as much as possible in connection with the missionary enterprise, that he was elected honorary secretary, and at the ensuing Conference of 1829, after a long debate about where his services were most needed, it was resolved that he be returned to London, as the superintendent of London North (or City Road) circuit. In 1830 he published his book called “Conversations for the Young,” a small, but extremely valuable work, and at the Conference of 1830, he was requested to write a life of Mr. John Wesley, with which request he complied as soon as his numerous engagements would allow; and while engaged in this work, he was invited to fill the chair of professor of Belles-Lettres and Moral Philosophy, in the Wesleyan University in Middletown, Connecticut, which invitation he respectfully declined accepting. When his Life of Wesley was completed, he generously presented the copyright to the Conference. The Conference of 1831, also requested him to compile a Biblical and Theological Dictionary, the Book Committee urging him to receive a pecuniary consideration for his labor, but although he had been for some length of time collecting materials for such a work, with the intention of appropriating the profits of its sale to the benefit of his family in case of his decease; yet on the request being made without knowing his previous intention he refused to appropriate any portion of the profits to himself or family, and again presented, when the work was completed, the copyright to the Conference. The work was completed in 1832.

The Conference of 1832 was held in Liverpool, and during the time of its sittings, the cholera prevailed to an alarming extent, yet the preachers and the families by whom they were entertained were all mercifully preserved in answer to prayer. Before the meeting of this Conference, Mr. Watson executed a deed, whereby he conveyed to trustees for the benefit of the Conference, the copyright of all his works, except the “Conversations for the Young.” This he did in view of the uncertainty of life, and his wish that the copyrights might be fully, and forever secured to the Connection. At this Conference, on account of increasing ill-health, he was elected resident Missionary secretary again; and during a portion of this year his leisure time was mostly occupied in writing “An Exposition of the Gospels.”

The Conference year of 1832-3, will long be remembered in the annals of Methodism, as one of great mortality among the talented and aged members of the Church. Dr. Clarke had been suddenly called to his rest.

Rev. Thomas Stanley had followed even more suddenly and before the year terminated, Rev. John James, one of Mr. Watson’s colleagues in the Missionary department, was summoned suddenly into eternity. And now Mr. Watson himself began to wear away by slow degrees, until at length on the 8th day of January 1833, his happy spirit took its flight to the paradise of God, to mingle with the spirits of Wesley, Fletcher, Coke, Clarke, and others who had preceded him. He died in the fifty-second year of his age, in the most peaceful, and even triumphant manner. His remains were interred in City Road Cemetery near the tombs of Wesley, Clarke, Benson, etc.