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all persons, are most accountable to God for their example.

'The world which is chained together by intermingled love, will soon shatter and fall in pieces, if charity should once fail and die.'*

'Valuing the image of our Lord and Saviour, in whomsoever it appears, and esteeming them most, who are most like him in holiness. Loving our enemies, praying for them, and doing them good.' 'September 3, 1682. My neigh

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During the next ten years, the selections from Mr. Burkitt's jour-bouring minister, Mr. Thompson,

nal, are particularly copious.At Easter, 1681, before my approach to the Lord's table, I took some fresh pains with my own heart, to find out the state of my soul.' Then follow several marks, which are set down as indicative of sincerity.

A sight of the deformity and sinfulness of sin, and of the superlative beauty and excellency of Christ.

'A love to the word of God, not only his promise, but his command, because of its purity and holiness.

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of Royden, after having preached that Lord's day, was surprised by an apoplexy, and died in a short time. Lord! who am I, that I should yet survive among the funerals of them who were younger, stronger, better, and more useful, than myself? O let me double my diligence, in working out my own, and helping forward the salvation of others, while the day of thy patience lasteth, for thou comest in an hour we are not aware of.'

He was in the habit of solemnly renewing his engagements before God, on two days of the year, viz. New Year's day, and July 25th. (his birth-day,) to which practice the two following passages relate.

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I resolve, if I go into company not to speak much, and to endeavour to divert vain discourse to a more savoury * subject.

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I resolve to be charitable according to my ability, and to watch for opportunities to do good.

I resolve to be cautious of promising, and when I have promised, to keep strictly to my word.

I resolve to have innocent mirth mixed with good discourse at my table.

I resolve to spend some time every day in the week, in fruitful meditation, walking in my garden.

(The subjects proposed were, the joys of heaven, the last judgment, death, the torments of hell, the various mercies of God, and Christ's passion.)

I resolve every day to have humble thoughts of myself.

I resolve to put a charitable construction upon the actions of

others.

• I resolve to call myself to an account every night how I have spent the day.'

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In the course of the next year, he was led to take a deep concern in the French Protestant refugees, who were driven from their own country by the persecutions of Louis XIV. He had (says his biographer) a fellow-feeling with them in their sufferings, as being a living member of the same body of Christ with them, and this put him upon improving his interest on their behalf; he got several sums of money for them, and with a great deal of prudence and faithfulness, distributed it among them

This word has now changed its meaning; the sense in which he uses it is that of edifying.

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sidering what a private place he lived in, he was a great patron and benefactor to that poor distressed people.'

The first collection he made on their account is thus noticed in his diary :

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About Midsummer, 1687, I received a petition from Ipswich on behalf of the French Protestant ministers, and communicated their condition to several, whose hearts the Lord so graciously moved, that I collected for them above a hundred pounds. The Lord make me thankful, who gave me a heart to pity and help them.'

By his account-books, it appears that this labour of love for the poor refugees was continued for six years successively, viz. from 1687 to 1692, during which time, by the merciful hand of his God upon him (as he himself observes) he collected no less than two hundred and sixteen pounds, seventeen shillings, which he regularly distributed among such of them as were settled in that part of England. Nor was his care in administering this relief less than his activity in collecting it, for though he sometimes gave it in money, as need required, yet that he might lay it out for the applicants to best advantage, he rode about the country to the cheapest markets, to buy clothes and provisions, occasionally taking a journey of nearly twenty miles for that purpose.

In closing the account he remarks, All my charges in journeying from place to place, as also for the letters to and fro, both which were very considerable, and all my labour and pains, I account as nothing, but look upon it as the greatest honour of my life, that God made me such an instrument for the relief of his persecuted members.'

He felt a great interest in the rising generation, who were much

in his thoughts, with desires that they might early turn to the Lord, and remember their Creator in the days of their youth. The following entry affords an instance of it. Aug. 24, 1688. I spent some considerable time in writing letters of advice to some young academics, and in prayer for a blessing thereupon both to myself and them.'

In 1692, he was appointed to the vicarage and the lectureship of Dedham, in Essex, with the unanimous and affectionate call of all parties concerned in the choice. He cheerfully complied with the summons, in the hope that his ministry would be favourably placed, since that parish had long been blest with the sound of the gospel. He did not, however, think fit to break off his connection with Milden, though he derived scarcely any pecuniary advantage from it, in consequence of his liberal allowance to his curates. The reason he gave for retaining it, was, that it might serve as a retreat to him, in case he should be disabled by age and infirmity, for so large a place as Dedham.+

The views with which he undertook his new charge, are thus detailed in his diary :

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December, 1692. Upon undertaking the charge of Dedham, I resolved, by God's assistance, upon the following course for the benefit of the people, viz. to pour out my soul to God every day in

*Particularly by the ministry of the Rev. John Rogers, commonly called Mr. Rogers of Dedham. His 'Sixty Resolutions' are included in the Evangelical Directory, published by the Religious Tract Society.

It is related of George Herbert, that he scrupled holding a prebendal stall in Lincoln Cathedral, because he lived at a distance, and could not attend the duty, but was persuaded to retain it and appropriate the profits to rebuilding a ruined church. It is remarkable, that the reasons, why pious clergymen have retained their pluralities, condemn most strongly the worldly grounds on which pluralities are generally bestowed and accepted.

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'July. Meditating upon the state and condition of the town visited with the small-pox, I earnestly desired of the Lord to direct me to suitable subjects, while under that dispensation, and accordingly during that time, I preached upon those texts at the lecture, Psalm lvi. 3. "What

time I am afraid, I will trust in thee." Amos iii. 6. "Shall a trumpet be blown in the city, and the people not be afraid?" Micah vi. 9. Hear ye the rod." Exod. xv. 26. I am the Lord that healeth thee." John v. 14. "Behold, thou art made whole, sin no more," &c.

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tical directions for the general course of his life. 3. Particular advice for the well managing of every day. In his own life-time it went through five editions; and is one of the most valuable and useful publications issued by the Society for Promoting Christian Knowledge.

Although he preached three times a week at Dedham, he used frequently to administer the word among the people of a country village, at some distance from his own parish, who seldom enjoyed

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the benefit of that ordinance.
not satisfied with this, and perhaps
foreseeing that it might die with
himself, he exerted himself to raise
subscriptions (in addition to his
own contributions) for a settled
ministry, which he succeeded in
obtaining. He was also at no little
expense, in maintaining poor stu-
dents at Cambridge. And his
anxiety for souls extended to the
colonies, for by great exertions,
and at much expense to himself,
he procured a pious minister to
settle in Carolina.

HEBREWS XIII. 14.

"Here we have no continuing city, but we seek one to come."

A STRANGER I sojourned here,

Away from my kindred I roam,

Tho' the path thro' this wilderness drear,
Conducts to my heavenly home.
Tho' dangers my pathway beset,
And by sickness and sorrow opprest,
My toils and my pain I forget,
When I think on the haven of rest.

Mid'st strangers, and foes, can I find
The endearments and comfort of home?
Alas, here is little to bind,

Where the heart must reluctantly roam.
A friend ever near, tho' unseen,
My comfort and solace will be,

Thou, my Saviour, my comfort hast been,
And I trust all the future to thee.

Thro' the lonely and wearisome way,
Thou hast been my protector and guide,
And oft as I wandered astray,
Thy presence was still at my side;
Continue my Guardian to be,

Till my wanderings here shall be o'er-
Then join in ascribing to thee
All praise, when I wander no more.

But the longest and weariest day,
Tho' lengthened will yet have a close,
So the hour that now hastens away,
Bears its sorrows along as it flows.
I haste to that city, where stands
The mansions my Saviour has given-
To that house that is not made with hands,
To reign with my Father in Heaven.
Chelsea.

THE MORNING WALK.

IT was on one of those lovely mornings, when the brightness of summer was gently declining into the sober serenity of autumn; that I accompanied my friend in one of his parochial visits. I had always felt a pride (if I may be allowed the expression) and a pleasure in being singled out as the companion of his daily rambles; but thus to be mingled in his works and labours of love, appeared to me a delightful, and a holy privilege. The prospect around us, though not very diversified in itself, yet, to the enthusiastic observer of nature, was not without its charms; and it could not fail of imparting interest to the Christian observer of nature, who views every thing in connection with the love of God, and joys to see a Father's hand, and a Father's love impressed on all,

A chain of distant hills, formed a fine boundary on the west; and beautiful they rose in their dark sublimity, reminding us of the everlasting hills of Zion, where the weary fly for refuge, and are at rest. The reapers were busy at their task in the fields, cutting down the corn that was ripe for the sickle and ready for the garner, and an interesting scene it was, reminding us of that sublime parable of our Lord, of the tares of the field: "the harvest is the end of the world, and the reapers are the angels," &c. I am sure the same thought passed across our minds, we breathed the same inward prayer, that when the angel of death put forth his sickle, we too might be ripe, and fit for the heavenly garner, the rich inheritance of the saints.

The object of our visit to the village of was to see a poor old man 97 years of age, who had lain in bed for ten years; and also friend had to christen a child.

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As we approached the cottage, many and serious were the thoughts that occupied our minds. The village church embosomed in trees appeared before us; here, most probably before many weeks, or even days were passed, this aged pilgrim would be laid; his body reposing in the cold grave; all the cares, and all the joys and sorrows of his long life at an end-but the soul sleeps not so calmly-the body may return to the dust-but "the spirit returns to God who gave it." Surely we may be led to hope, that one who had been permitted to tread the rugged path of life, for so long a season, had not run in vain; perhaps, like Timothy, he had been taught the scriptures from his youth." Some pious parent had like Samuel's "dedicated him to the Lord," and the grace of God watered the budding blossom like the dews of heaven on the tender plant, silently and almost imperceptibly causing it to bring forth the fruits of righteousness and "holiness unto the Lord." But it was not so-we entered the cottage, and were conducted into the sick chamber by the sexton's wife, who took care of him. We found

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him so deaf, that though my friend approached the bed and spoke close in his ear, he could with difficulty hear. How gently, how affectionately he questioned him as to his spiritual state. He said, he was ready to go.' But ah, in what consisted that readiness what was his ground for hoping to be in heaven? The dark and benighted mind could not tell. 'He knew not what my friend meant,' he said. Oh no, it was foolishness to him,' for he evidently had not been taught of God." My friend offered up a suitable and solemn prayer. So edifying and spiritual, that I felt "it is good for me to be here." Ou making

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