seemed to favour our enemies, yet, neither has he altogether blest our forces. But though there is often many reasons given for an action, yet there is commonly but one true reason that determines our practice; and that, in this case, I take to be-the securing those that were the instruments of the Revolution from the resentments of their angry master, and the preventing his return, and settling the succession in a heir. Whether they did well in driving a prince from his hereditary throne, I leave to their own consciences to determine; though I cannot tell how to think that a king of England can ever be accountable to his subjects for any mal-administrations or abuse of power, but, as he derives his power from God, so to him only he must answer for his using it. But still I make a great difference between those who entered into a confederacy with, against their prince, and those who, knowing nothing of the contrivance, and so consequently not consenting to it, only submitted to the present government,-which seems to me to be the law of the English nation, and the duty of private Christians, and the case of the generality of this people. But whether the praying for a usurper, and vindicating his usurpations after he has the throne, be not a participating his sins, is easily determined. 2. Since I am not satisfied of the lawfulness of the war, I cannot beg a blessing on our arms, till I can have the opinion of one wiser, and a more competent judge than myself, in this point, namely-whether a private person, that had no hand in the beginning of the war, but did always disapprove of it, may, notwithstanding, implore God's blessing on it, and pray for the good success of those arms which were taken up, I think, unlawfully? In the mean time I think it my duty, since I cannot join in public worship, to spend that time others take in that, in humbling my soul before God, for my own and the nation's sins; and in beseeching Him to spare that guilty land, wherein are many thousands that are, notwithstanding, comparatively innocent, and not to slay the righteous with the wicked; but to put a stop to the effusion of Christian blood, and in His own good time to restore us to the blessing of public peace. Since, then, I do not absent from church out of any contempt of authority, or out of

any vain presumption of my own goodness, as though I needed no solemn humiliation; and since I endeavour, according to my poor ability, to humble myself before God, and do earnestly desire that he may give this war such an issue as may most effectually conduce to his own glory, I hope it will not be charged upon me as a sin, but that it will please Almighty God, by some way or other, to satisfy my scruples, and to accept of my honest intentions, and to pardon my manifold infirmities.

EVENING. How evidently does the Holy Spirit concur with the means of grace! and how certainly does he assist and strengthen the soul, if it be but sincere and hearty, in its endeavours to avoid any evil, or perform any good! If once the mind be but brought to an inclination toward any virtue, it has gained a considerable point; nay, it is one step to goodness to have but a good desire; a fervent aspiration towards God shall not pass unregarded. I have found by experience that it is of great use to accustom one's self to solemn vows against any particular sin; but then I would have them never made for longer time than from morning until night, and from night till morning, that so the impressions they make on the mind may be always fresh and lively. This many years tried with good success in the case of- --. Glory be to thee, O Lord! One step made towards virtue, in that I find that whenever there is any fervent prayer against any particular, imminent, dangerous temptation, the remembrance of that prayer is a check upon the mind; nor dares it indulge a thought, a wish, or an inclination so prayed against; which is a great and strong proof of an invisible Power that does advert to our actions, and hear our prayers, and that is ever ready to assist and keep such as sincerely, though weakly, devote themselves to Him. Glory be to the sacred and ever blessed God, Father, Son, and Holy Ghost!

EVENING.-What shall I call it, providence or chance, that first directed my eye to the first verse of the 13th of Zechariah, when for several nights the Bible always opened on that place when I took it to read in the evening? Whatever it was, I have found a good

effect of it; for by that means I have for so long a time had an opportunity of praising the eternal, infinite love of God, for sending his Son into the world to die for sinners; nor can I see that verse without Glory be to thee, O Lord!-from which I cannot but observe, that if the temper and disposition of the mind be good, there are very few things that occur in the ordinary course of life, however trivial or inconsiderable they may seem in their own nature, but what may prove a mean of conveying grace into the soul; and it is only want of advertence, and a due care to implore the Divine blessing and direction in all our ways, that makes us so little the better for those little accidents we meet with in our daily converse in the world. ·

MORNING. As the infinite power of Almighty God was not exhausted in the creation of the universe, nor could possibly be so, though he should create more, but though he should still continue to create, ad infinitum, his essential goodness is the same,-so neither if the merits of our Saviour's passion, exhausted by those that are actually redeemed; but were there as many worlds to save as Omnipotence could create, His one sacrifice of himself would be sufficient to save them all.

EVENING. Considering the present state of mankind, the corruption of their natures, variety of dispositions and circumstances, their different and often contrary designs and interests, which almost all pursue with as much passion and eagerness as if they were to live here for ever, considering, I say, these things, there is no such relief and satisfaction to the mind, as a firm belief of God's governing the world; nor does anything afford such practical arguments for patience and resignation to Divine providence, as the often reflecting that the tumultuous and irregular actions of sinful men are, nevertheless, under the direction of that wise, good, and omnipotent Being that hath promised to make all things work together for good to those that love him. And since we must expect to meet with many difficulties, much opposition, many disappointments, and daily trials of faith and patience in our passage through this world, it is our highest wisdom to disengage our affections, as much as we lawfully may, from all these transitory, temporal enjoyments,

and to fix them on those more solid, more rational, and spiritual pleasures we are to enjoy when we enter upon our state of immortality; to endeavour to secure our eternal happiness by using our utmost endeavours to gain a treasure that lies beyond the reach of all the storms and tempests of this world; a kingdom that cannot be shaken by faction, cannot be disturbed by ill men or ill angels, where there are no parties or separate interests to engage or divide men's affections, but all shall most perfectly agree to make up a Divine harmony of praise and adoration. In the mean time, it is best to resolve to keep a conscience void of offence towards God and man. Do not many, now-a-days, seek to advance their worldly interest, endeavour to raise their families by fraud, oppression, by making shipwreck of faith and a good conscience? Let it, then, be my great care to have a special regard to justice and charity, to preserve the principles of faith inviolate, and in all cases to perform present duty with the greatest exactness and integrity. And that whenever crosses or troubles are met without, all will be well within, and the consciousness of one's own innocence will be an admirable preservative against all exterior calamities. Nor shall it be in the power of any to rob me of that peace which results from a firm trust in God through the merits of our blessed Saviour, to whom, with the Father and sacred Spirit, all glory!

EVENING.-It was well resolved not to be much concerned at what is met with in this world, however contrary to our present inclination. Whatever were the accidents that disappointed - in the pursuit of R, the event was ordered by that unerring wisdom that disposes of all things, and fixes the bounds and determines the place of our habitation. Now all things are sufficiently uneasy, and the incommodities of a little house and great family are great impediments to when the

body is weak and the mind not strong. But all things must be endured with patience, seeing the end of all troubles is at hand, for life wears apace; and in a few years, perhaps days, we shall pass into another state very different from this, wherein we shall always enjoy that tranquillity that is in vain sought for in any temporal enjoyment;

nor shall we sin or sorrow more. Courage, then; think on eternity!

EVENING.-It is a weakness very incident to persons that live a retired life, when they accidentally come abroad into the world, to be talking of themselves, of their own affairs or employments, of their families or business, their relations, their acquaintances, and servants. This vanity generally proceeds from a desire of being taken notice of, or else from a partial fond opinion men are apt to conceive of themselves, which makes them think all things that relate to them, or any way concerns them, must needs be very considerable, and well worthy the notice or imitation of the rest of the world. Now, what needs all this ado? To what purpose do we desire to be observed or esteemed of those whose good or ill opinion is of so little consequence, since it possibly may no way conduce to our eternal happiness, nor will it add any weight to our eternal glory! I have often observed that a simple, plain, unaffected honesty, that has had little or no advantages from great sense or human prudence, has established a better reputation than the most refined arts and best laid designs of worldly wisdom has ever been able to reach without integrity. Nay; often it happens, that though a man hath some weak degrees of virtue, and is, as we used to say, honest in the main, yet, if he has too great a desire to be known and esteemed by men, he has for that very reason never been able to acquire any considerable reputation in the world; perhaps, because his too eager desire to please may put him upon mean and unworthy compliances, may make him neglect his guard, and often speak or act inconsistently; or may possibly render him an easy prey to crafty and designing men, and by that means engage him in factions or interests that in the end may ruin the fame he designed to build by such practices. After all, he that walketh uprightly walketh most securely. He may, in some rare and exempt cases, it is true, incur the displeasure of men, but he is always assured of the favour and protection of God, who can, if he sees it best for him even in this world, make his righteousness shine as the sun, and his just dealing appear as the noon-day. However it be, this world is but for a short time, and those that have their

treasure and heart in heaven need not, nor will they, be very solicitous about these temporal concerns. Honour, riches, sensual pleasures, appear to such a person truly as they are-vain, unsatisfactory, perishing trifles, not worth much care to get or keep, nor will they barter heaven and eternal happiness for things which, in themselves considered, have no real value; nay, that are rather a clog and burden than anything else to a soul truly devoted to God, and that had rather enjoy the blessed opportunities of frequent retirement from the world than have all those things in possession which foolish mistaken men account the chief ingredients of happiness. Indeed, it is a thing much to be admired, that men who know they were born to die, and are morally assured that this life is only a prelude to eternity, and that this short, uncertain space of time is all that is allowed for the working out their salvation; that, notwithstanding, they should with so much eagerness and concern pursue wealth, and honour, and fame, which, if obtained, could neither satisfy in the enjoyment, nor be kept one moment after death; while, in the mean time, they take no thought of what shall be their state in their future existence.

It is, perhaps, one of the most difficult things in the world, to preserve a devout and serious temper of mind in the midst of much worldly business, and therefore I would advise that no persons voluntarily involve themselves in, or take upon them the management of more business than they can throw into such a method as may not distract their thoughts, or take up too much of their time, which was given to work out our salvation. But where a numerous family, and a narrow fortune oblige to it, it is not to be declined lest we break the order of providence, and therefore in such a case we must do as a wise workman that takes a piece of work upon hard terms; we must work so much harder, we must be careful to redeem time from sleep, eating, dressing, unnecessary visits, and trifling conversation, that we be not forced to contract our private devotions into such a little space as may deprive us of the benefit and comforts of them. Were I permitted to choose a state of life, or, positively to ask of God any thing in this world, I would humbly

choose, and beg that I might be placed in such a station wherein I might have daily bread with moderate care, without so much hurry and distraction; and that I might have more leisure to retire from the world without injuring my or children. Nor should any consideration of interest, of riches, honour, pleasure, prevail upon me, to encumber myself with such a multiplicity of business, as I now submit to, only in obedience to the order of Divine Providence. This is my present thoughts; but yet, I do not know whether such a state of life would really be best for me: nor am I assured that if I had more leisure, I should be more zealously devoted to God, and serve him better than now. Perhaps there might be as many temptations in a quiet and private life as there are in this; or suppose there should not, yet how can I tell but that a constant state of suffering may be necessary to purify the mind, and to keep a check upon it, lest it run into vanity, worldly regards which ought carefully to be avoided ; and possibly such a proportion of punishment for some sins is necessary in this life, or otherwise we should not escape punishment hereafter? After all, it is undoubtedly best to keep the mind in an habitual submission and resignation to that Being which is infinitely, incomprehensibly wise, and good, which cannot possibly err, but must certainly know what is best for every one in the world. He that made us, best knoweth how, and where, to fix the bounds of our habitation; what relations, what circumstances, what business, what diversions, what company, what trials are best for every individual person in the world; and He hath given us his word, that all things shall work together for good to those that love him, which is enough to support and calm the mind in all the adverse or uneasy circumstances of life. The main thing to be done, then, is to endeavour all we can to be assured that we love God, which assurance can no way be attained but by the evidence of a good life. If the mind does habitually press after a conformity to the Divine will, and doth in all its actions chiefly desire to please, and approve itself to God, and this without regarding the world, or the favour or displeasure of men any further than his honour and glory is concerned,-if it have an

habitual tendency and desire of union and enjoyment of him, and does in all circumstances, places, and times, preserve a habit of submission and entire resignation to the order of his providence, as well when it crosses our worldly interest, and prevents our best laid designs and contrivances for the advancement of his glory, as when it favours them; if it be content to be laid aside as an unprofitable, useless thing, of no value or esteem, and can rejoice in the disposal of his wisdom, who in all things seems to contradict our judgments and cross our inclinations; and though order and an exact regular course of life be desired above all things in the world, and to have certain set times for retirement and leisure to worship and adore the supreme Fountain of Being, be an unspeakable happiness, yet obedience is better than sacrifice; and if the order of his providence doth sometimes plainly interrupt or prevent such retirement, the same love to God that inspires the soul with the desire of such a state, will calm and quiet it though disappointed, and cause it humbly to acquiesce and submit to whatever he seeth best for us to do or suffer. Take courage then, and suffer not thy mind to faint or grow weary. God is no hard master, and though it seemeth best to

his infinite wisdom to determine us to such a station as will necessarily involve us in much business, and does daily exercise our faith and patience, yet rest assured that all things shall at last have a happy issue, if the heart be but sincerely devoted to him. Nor shall his Spirit be wanting to guide and support those that principally intend his honour and glory in all their actions.

Though the education of so many children must create abundance of trouble, and will perpetually keep the mind employed, as well as the body, yet consider it is no small honour to be entrusted with the care of so many souls, and if that trust be but managed with prudence and integrity, the harvest will abundantly recompense the toil of the seed time, and it will be certainly no little accession to the future glory, to stand forth at the last day, and say, Lord here are the children which thou hast given me, of whom I have lost none by my ill example, nor by neglecting to instil into

MORNING.-That God that made us, and fixed each individual creature within such a certain sphere of activity, beyond which he knows he cannot act, will never require more of any man than he has power to do. The unproitable servant was not condemned for having only one talent, but, for letting that talent lie useless. The case is the same with us. No man shall be finally condemned for the smallness of his understanding, or the natural and

voluntary weakness of his judgment, hat, for neglecting to improve and make good use of the powers God has Even him. Aristotle supposes the

id to have been eternal, that it treamed by co-natural result and anation from God, as the light from the sun, and that there was no instant

of duration assignable of God's existence in which the world did not also actually exist. This error seems grounded on a true notion of the eternal, infinite goodness of God, which he truly supposes must eternally be communicating good to something or other, and it was his want of knowledge of revealed religion, that probably led him into it; for had he ever heard of that great article of our Christian faith concerning the Holy Trinity, he had then perceived the Almighty goodness eternally communicating being, and all the fulness of the Godhead to the Divine Logos his uncreated Word, between whose existence and that of the Father, there is not one moment assignable; as likewise the eternal Spirit streaming from the Father, and Son, by co-natural result and emanation of light.

(To be continued.)

ORIGINAL OUTLINES.

ANOTHER COMFORTER.

I will pray the Father, and he shall

give you another Comforter, that he may abide with you for ever."—John πίν. 16.

The scripture at large declares the Sacred Three united in the work of man's redemption. In this passage, which is a little compass of the whole, there is the Son interceding, the Father granting, and the Spirit coming, to form the church; that is, all those who so believe in the Son as to have life through his name.

I. The prayer of Christ. When we read this, it may suggest inferiority, as Paul saith, "Without all controversy, the less is blessed of the greater. And this is true. It is God who is entreated: it is man who entreats. There is one God and one Mediator between God and man, the man Christ Jesus. But who is this Man? One who can say, I and the Father are one. One in whom was God. The Word who was with God, and was God, and who was made Flesh. God was in Christ. In him dwelleth all the fulness

of the Godhead bodily. God over all, &c. They who differ from us say he is man. We say so too. But we say he is such a man as above. We hold the whole truth. What an intercession must this be! Pardon, holiness, perseverance, heaven, all through it.Glory be to the Father, and to the Son, and to the Holy Ghost! In the fifteenth chapter our Lord says, "The Comforter whom I will send from the Father." He prays as man and Mediator; he sends as God. The Spirit is called the Spirit of the Father, Matt. x. 20; and the Spirit of the Son, Gal. iv. 6. This is a mystery. Yes; but it is a revealed one. How is the mystery? That it is so is revealed, and we believe it. It is this that really makes the difference between Christianity and Deism. Reconciliation, mediation, intercession, receiving the Spirit to testify our forgiveness, and to sanctify and comfort us. All this rests on the doctrine of the Trinity. Such the power of Christ's prayer,-such the love of the Father.

II. The Gift. A Comforter. He is the Spirit of knowledge to the ignorant of truth, to those who are perplexed