who wish well to one another, being equallycious time, without coming together for ever. 'Whether, if you think fit to take the old gentleman into your care, the daughter may not choose her lover for her Guardian? 'Whether all parents are not obliged to provide for the just passions of their children when grown up, as well as food and raiment in their tender years? These and such points being unsettled in the world, are cause of great distraction, and it would be worthy your great age and experience, to consider them distinctly for the benefit of domestic life. All which, most venerable Nestor, is humbly submitted by all your northern friends, as well as Your most obedient, and 'MR. IRONSIde, From this encomium, I do not question but by this time you infer me happy already in the legal possession of some fair one, or in a propable way of being so. But alas! neither is my case, and from the cold damp which this We who subscribe this, are man and wife, minute seizes upon my heart, I presage never and have been so these fifteen years: but you will. What shall I do? To complain here is must know we have quarrelled twice a day ever to talk to winds, or mortals as regardless as since we came together, and at the same time they. The tempestuous storms in the neigh- have a very tender regard for one another. We bouring mountains, are not more relentless, observe this habitual disputation has an ill or the crags more deaf, than the old gentle-effect upon our children, and they lose their man is to my sighs and prayers. The lovely respect towards us from this jangling of ours, Pastorella indeed hears and gently sighs, but We lately entered into an agreement, that from it is only to increase my tortures; she is too that time forward, when either should fall into dutiful to disobey a father; and I neither able, passion, the party angry should go into annor forward, to receive her by an act of dis-other room, and write a note to the other by obedience. one of the children, and the person writ to, 'As to myself, my humour, until this acci- right or wrong, beg pardon; because the wrident to ruffle it, has ever been gay and thought-ting to avoid passion, is in itself an act of kindless, perpetually toying amongst the women, dancing briskly, and singing softly. For I take it, more men miscarry amongst them for having too much than too little understanding. Pastorella seems willing to relieve me from my frights; and by her constant carriage, by admitting my visits at all hours, has convinced all hereabouts of my happiness with her, and occasioned a total defection amongst her former lovers, to my infinite contentment. Ah! Mr. Ironside, could you but see in a calm evening the profusion of ease and tenderness Detwixt us! The murmuring river that glides gently by, the cooing turtles in the neighbour ing groves, are harsh compared to her more uneful voice. The happy pair, first joined in Paradise, not more enamoured walked! more sweetly loved! But alas! what is all this! an imaginary joy, in which we trifle away our pre ness. This little method, with the smiles of 'Your humble servants, PHILIP AND MARY. 'P. S. Since the above, my wife is gone out of the room, and writes word by Billy, that she would have in the above letter, the words “ jangling of ours,” changed into the words, "these our frequent debates." I allow of the amendment, and desire you would understand accordingly, that we never jangled, but went into frequent debates, which were always held in a committee of the whole house.' 'To Nestor Ironside, Esq. 'SAGACIOUS SIR, We married men reckon ourselves under your ward, as well as those who live in a less regular condition. You must know, I have a wife, who is one of those good women who are never very angry, or very much pleased. My dear is rather inclined to the former, and will walk about in soliloquy, dropping sentences to herself of management, saying she will say nothing, but she knows when her head is laid what-" and the rest of that kind of half ex pressions. I am never inquisitive to know what is her grievance, because I know it is only constitution. I call her by the kind ap. pellation of My Gentle Murmur, and I am so used to hear her, that I believe I could not sleep without it. It would not be amiss if you communicated this to the public, that many who think their wives angry, may know they are only not pleased, and that very many come into this world, and go out of it at a very good old age, without having ever been much transported with joy or grief in their whole lives. Your humble servant, 'ARTHUR SMOOTH.' 'MOST VENERABLE NESTOR, 'I am now three and twenty, and in the utmost perplexity how to behave myself towards a gentleman whom my father has admitted to visit me as a lover. I plainly perceive my father designs to take advantage of his passion towards me, and require terms of him which will make him fly off. I have orders to be cold to him in all my behaviour; but if you insert this letter in the Guardian, he will know that distance is constrained. I love him better than life, am satisfied with the offer he has made, and desire him to stick to it, that he may not hereafter think he has purchased me too dear. My mother knows I love him, so that my father must comply. Your thankful ward, 'SUSANNA 'You having been pleased to take notice of what you conceived excellent in some of our English divines, I have here presumed to send a specimen, which, if I am not mistaken, may, for acuteness of judgment, ornament of speech, and true sublime, compare with any of the choicest writings of the ancient fathers or doctors of the church, who lived nearest to the apostles' times. The subject is no less than that of God himself; and the design, besides doing some honour to our own nation, is to show by a fresh example, to what a height and strength of thought a person, who appears not to be by nature endued with the quickest parts, may arrive, through a sincere and steady practice of the Christian religion; I mean, as taught and administered in the church of England: which will, at the same time, prove that the force of spiritual assistance is not at all abated by length of time, or the iniquity of mankind; but that if men were not wanting to themselves, and (as our excellent author speaks) could but be persuaded to conform to our church's rules, they might still live as the primitive Christians did, and come short of none of those eminent saints for virtue and holiness. The author from whom this collection is made, is bishop Beveridge, vol. ii. serm. I. 'PHILOTHEUS.' In treating upon that passage in the book of Exodus, where Moses being ordered to lead the children of Israel out of Egypt, he asked God what name he should mention him by to that people, in order to dispose them to obey him; and God answered, 'I Am that I Amn;' and bade him tell them,' I Am hath sent me unto you;' the admirable author thus discourses: 'God having been pleased to reveal himself to us under this name or title, "I Am that I Am," he thereby suggests to us, that he would not have us apprehend of him, as of any particular or limited being, but as a being in general, or the Being of all beings; who giveth being to, and therefore exerciseth authority over, all things in the world. He did not answer Moses, "I am the great, the living, the true, the everlasting God," he did not say, I am the the whole world," but almighty creator, preserver, and governor, of I Am that I Am" intimating, that if Moses desired such a name of God as might fully describe his nature as in itself, that is a thing impossible, there being no words to be found in any language, whereby to express the glory of an infinite being, especially so as that finite creatures should be able fully to conceive it. Yet, however, in these words he is pleased to acquaint us what kind of thoughts he would have us entertain of him. insomuch, that could we but rightly apprehend what is couched under, and intended by them, we should doubtless have as high and true onceptions of God as it is possible for creatures. to have. The answer given suggests farther to us these following notions of the most high God. First, that he is one being, existing in and of himself: his unity is implied in that he saith, "I;" his existence in that he saith, "I Am;" his existence in and of himself, in that he saith, "I Am that I Am," that is, "I am in and of myself," not receiving any thing from, nor depending upon any other.--The same expression implies, that as God is only one, so that he is a most pure and simple being; for here, we see, he admits nothing into the manifestation of himself but pure essence, saying, "I Am that I Am," that is, being itself, without any mixture or composition. And therefore we must not conceive of God, as made up of several parts, or faculties, or ingredients, but only as one who "is that he is," and whatsoever is in him is himself: And although we read of several properties attributed to him in scripture, as wisdom, goodness, justice, &c. we must not apprehend them to be several powers, habits, or qualities, as they are in us; for as they are in God, they are neither distinguished from one another, nor from his nature or essence, in whom they are said to be. In whom, I say, they are said to be: for to speak properly, they are not in him, but are his very essence, or nature itself; which acting severally upon several objects, seems to us to act from several properties or perfections in him; whereas all the difference is only in our different apprehensions of the same thing. God in himself is a most simple and pure act, and therefore cannot have any thing in him, but what is that most simple and pure act itself; which seeing it bringeth upon every creature what it deserves, we conceive of it as of several divine perfections in the same Almighty Being, Whereas God, whose understanding is infinite as himself, doth not apprehend himself under the distinct notions of wisdom, or goodness, or justice, or the like, but only as Jehovah: And therefore, in this place, he doth not say, I am wise, or just, or good," but simply, “I Am that I Am." Having thus offered at something towards the explication of the first of these mysterious sayings in the answer God made to Moses, when he designed to encourage him to lead his people out of Egypt, he proceeds to consider the other, whereby God calls himself absolutely 'I Am.' Concerning which he takes notice, that though," I Am" be commonly a verb of the first person, yet it is here used as a noun substantive, or proper name, and is the nominative case to another verb of the third person in these words, "I Am hath sent me unto you." A strange expression! But when God speaks of himself, he cannot be confined to grammarrules, being infinitely above and beyond the reach of all languages in the world. And therefore, it is no wonder that when he would reveal himself, he goes out of our common way of speaking one to another, and expresseth himself in a way peculiar to himself, and such as is suitable and proper to his own nature and glory. 66 'Hence, therefore, as when he speaks of himself and his own eternal essence, he saith, "I Am that I Am;" so when he speaks of himself, with reference to his creatures, and especially to his people, he saith, "I Am." He doth not say I am their light, their life, their guide, their strength, or tower," but only "I Am" He sets as it were his hand to a blank, that his people may write under it what they please that is good for them. As if he should say, Are they weak? I am Strength. Are they poor? I am Riches. Are they in trouble? I am Comfort. Are they sick? I am Health. Are they dying? I am Life. Have they nothing? I am All Things. I am Wisdom and Power, I am Justice and Mercy. I am Grace and Goodness, I am Glory, Beauty, Holiness, Eminency, Supereminency, Perfection, All-sufficiency, Eternity, Jehohah, I Am. Whatsoever is suitable to their nature, or convenient for them in their several conditions, that I am. Whatsoever is amiable in itself, or desirable unto them, that I am. Whatsoever is pure and holy; whatsoever is great or pleasant; whatsoever is good or needful to make men happy; that I am." So that, in short, God here represents himself unto us as a universal good, and leaves us to make the application of it to ourselves, according to our several wants, capacities, and desires, by saying only in general, "I Am.”' Again, page 27, he thus discourses: 'There is more solid joy and comfort, more real delight and satisfaction of mind, in one single thought of God, rightly formed, than all the riches, and honours, and pleasures of this world, put them all together, are able to afford.-Let us then call in all our scattered thoughts from all things here below, and raise them up and unite them all to the most high God; apprehending him under the idea, image, or likeness of any thing else, but as infinitely greater, and higher, and better than all things; as one existing in and of himself, and giving essence and existence to all things in the world besides himself; as one so pure and simple that there is nothing in him but himself, but essence and being itself; as one so infinite and omnipotent, that wheresoever any thing else is in the whole world, there he is, and beyond the world, where nothing else is, there all things are, because he is there, as one so wise, so knowing, so omniscient, that he at this very moment, and always, sees what all the angels are doing in heaven; what all the fowls are doing in the air; what all the fishes are doing in the waters; what all the devils are doing in hell; what all the men and beasts, and the very insects, are doing Supposing the reasons for and against the upon earth; as one so powerful and omnipo- | can believe this, must do it with his will, and tent, that he can do whatsoever he will, only not with his understanding. by willing it should be done; as one so great, so good, so glorious, so ́immutable, so tran-principles of religion were equal, yet the danscendent, so infinite, so incomprehensible, so eternal, what shall I say? so Jehovah, that the more we think of him, the more we admire him, the more we adore him, the more we love him, the more we may and ought; our highest conceptions of him being as much beneath him, as our greatest services come short of what we owe him. Seeing therefore we cannot think of God so highly as he is, let us think of him as highly as we can and for that end let us get above ourselves, and above the world, and raise up our thoughts higher and higher, and higher still, and when we have got them up as high as possibly we can, let us apprehend a Being infinitely higher than the highest of them; and then finding ourselves at a loss, amazed, confounded at such an infinite height of infinite perfections, let us fall down in humble and hearty desires to be freed from those dark prisons wherein we are now immured, that we may take our flight into eternity, and there (through the merits of our blessed Saviour) see this infinite Being face to face, and enjoy him THIS paper shall consist of extracts from two great divines, but of very different genius. The one is to be admired for convincing the understanding, the other for inflaming the heart. The former urges us in this plain and forcible manner to an inquiry into religion, and practising its precepts. ་ Suppose the world began some time to be; it must either be made by counsel and design, that is, produced by some being that knew what it did, that did contrive it and frame it as it is; which it is easy to conceive, a being that is infinitely good, and wise, and powerful, might do but this is to own a God. Or else the matter of it being supposed to have been always, and in continual motion and tumult, it at last happened to fall into this order, and the parts of matter, after various agitations, were at length entangled and knit together in this order, in which we see the world to be. But can any man think this reasonable to imagine, that in the infinite variety which is in the world, all things should happen by chance, as well, and as orderly, as the greatest wisdom could have contrived them? Whoever ger and hazard is so unequal, as would sway a prudent man to the affirmative. Suppose a man believe there is no God, nor life after this, and suppose he be in the right, but not certain that he is (for that I am sure in this case is impossible); all the advantage he hath by this opinion relates only to this world and this present time; for he cannot be the better for it. when he is not. Now what advantage will it be to him in this life? He shall have the more liberty to do what he pleaseth; that is, it furnisheth him with a stronger temptation to be intemperate, and lustful, and unjust, that is, to do those things which prejudice his body, and his health, which cloud his reason, and darken his understanding, which will make him enemies in the world, will bring him into danger. So that it is no advantage to any man to be vicious; and yet this is the greatest use that is made of atheistical principles; to comfort men in their vicious courses. But if thou hast a mind to be virtuous, and temperate, and just, the belief of the principles of religion will be no obstacle, but a furtherance to thee in this course. All the advantage a man can hope for, by disbelieving the principles of religion, is to escape trouble and persecution in this world, which may happen to him upon account of religion. But supposing there be a God, and a life after this; then what a vast difference is there of the consequences of these opinions! As much as between finite and infinite, time and eternity. To persuade men to believe the scriptures, I only offer this to men's consideration: If there be a God, whose providence governs the world, and all the creatures in it, is it not reasonable to think that he hath a particular care of men, the noblest part of this visible world? And seeing he hath made them capable of eternal duration, that he hath provided for their eternal happiness, and sufficiently revealed to them the way to it, and the terms and conditions of it! Now let any man produce any book in the world, that pretends to be from God, and to do this, that for the matter of it is so worthy of God, the doctrines whereof are so useful, and the precepts so reasonable, and the arguments so powerful, the truth of all which was confirmed by so many great and unquestionable miracles, the relation of which has been transmitted to posterity in public and authentic records, written by those who were eye and ear witnesses of what they wrote, and free from suspicion of any worldly interest and design; let any produce a book like to this, in all these respects; and which, over and besides, bath, by the power and reasonableness of the doctrines contained in it, prevailed so miracu lously in the world, by weak and inconsiderable | beholds himself with the most contrite lowli- ness. My present business,' says he,' is to And now having presented men with such arguments and considerations as are proper, and I think sufficient to induce belief, I think it not unreasonable to entreat and urge men diligently and impartially to consider these matters; and if there be weight in these considerations to sway reasonable men, that they would not suffer themselves to be biassed by prejudice, or passion, or interest, to a contrary persuasion. Thus much I may with reason desire of men; for though men cannot believe what they will, yet men may, if they will, consider things seriously and impartially, and yield No. 76.] or withhold their assent, as they shall see cause, after a thorough search and examination. 'If any man will offer a serious argument against any of the principles of religion, and will debate the matter soberly, as one that considers the infinite consequences of these things one way or other, and would gladly be satisfied, he deserves to be heard what he can say; but if a man will turn religion into raillery, and confute it by two or three bold jests, he doth not make religion, but himself, ridiculous, in the opinion of all considerate men, because he sports with his life. So that it concerns every man that would not trifle away his soul, and fool himself into irrecoverable misery, with the greatest seriousness to inquire into these things, whether they be so, or no, and patiently to consider the arguments that are brought for them. And when you are examining these matters, do not take into consideration any sensual or worldly interest; but deal fairly and impartially with yourselves. Think with yourselves that you have not the making of things true and false, that the principles of religion are either true or false, before you think of them. The truth of things is already fixed; either there is a God, or no God; either your souls are immortal, or they are not; either the scriptures are a divine revelation, or an imposture; one of these is certain and necessary, and they are not now to be altered. Things will not comply with your conceits, and bend themselves to your interests: therefore do not think what you would have to be; but consider impartially what is.' The other great writer is particularly useful in his rapturous soliloquies, wherein he thinks of the Deity with the highest admiration, and Monday, June 8, 1713. Hor. Lib. 1. Ep. xv. 45. These are blest and only those, Creech. I EVER thought it my duty to preserve peace and love among my wards. And since I have set up for a universal Guardian, I have laid nothing more to heart than the differences and quarrels between the landed and the trading interests of my country, which indeed comprehend the whole. I shall always contribute, to the utmost of my power, to reconcile these interests to each other, and to make them both sensible that their mutual happiness depends upon their being friends. They mutually furnish each other with all the necessaries and conveniencies of life; the land supplies the traders with corn, cattle, wool, and generally all the materials, either for their subsistence or their riches; the traders in return provide the gentlemen with houses, clothes, and many other things, without which their life at best would be uncomfortable. Yet these very interests are almost always clashing; the traders consider every high duty upon any part of their trade as proceeding from jealousy in the gentlemen of their rivaling them too fast; and they are often enemies on this account. The gentlemen, on the other hand, think they can never lay too great a burden upon trade, though in every thing they eat and drink and wear, they are sure to bear the greatest part themselves. I shall endeavour as much as possible, to remove this emulation between the parties, and in the first place to convince the traders, that in many instances high duties may be laid |