in state attended by their servants; and others, walking by the way, in all the wretched circumstances of poverty. I seldom behold those very striking contrasts in the world, and especially where things appear so much in the extreme, without being led to the reflection of distinguishing mercy! Perhaps the reader, as well as the writer, hath sometimes felt that awakening question of the apostle rising within, "Who maketh thee to differ from another?" It is always profitable in the application.

Among the many which passed our chaise, and which called forth this idea very forcibly in my mind, were a poor soldier and his family. The whole group consisted of five persons; himself, his wife, and three children. The poor man carried the stoutest child in his arms: the second eldest (as it appeared) was tied up in the skirt of the mother's gown, and hung at her back; while the youngest, a little infant, lay at her breast: a small bundle was suspended at her arm; and the father had somewhat like an old knapsack on his shoulders.

My mind was instinctively led in beholding them to the recollection of what Solomon observed, "I have seen servants on horses, and princes walking as servants of the earth," Eccles. x. 7. If the passage be interpreted in a spiritual sense, and agreeably to the general analogy of scripture, the same will hold good in all ages of the church. The children of God are said to he "kings and priests to God and the Father:" while ungodly men in whatever situation they may be placed, are in scripture language called servants. Gen. xi. 25, 26.

Some author (no matter whom) in his writings, when speaking of God's children as princes, though in indigent circumstances in this world, hath called them reges designati; kings elect.' In the next, he says, they will be reges de facto; kings indeed.' Here,

6

therefore, they are not what they appear to be they are in disguise: they move up and down in questionable shape their circumstances, their apparel, their accommodations, in short, all things about them bear no correspondence to the children of a king.

Perhaps (I said to myself, as I revolved the subject) this poor soldier, or some one branch of his family, if not all, may be of this alliance. The thought itself was consolatory, in softening the reflections excited in my mind, in the view of his apparent poverty; and I felt myself disposed to give scope to it.

There must be, let philosophy say what it will on the subject; there must be a very sensible distinction in the frame and constitution of the soul from that of the body. The common clay of nature (if I may be allowed to call it by that name) admits a great variety in its structure. There is no doubt an elegance and loveliness in some, compared to others, as if they were not creatures of the same species. But how often have I seen under a rude, ill-shapen, and forbidding form, the tokens of a noble, generous, and intelligent mind, as if every quality that was lovely and engaging lodged within. I know not if the subject hath ever called up the reader's observation; but I venture to believe, that whatever inequalities distinguish one man from another, in the structure of the body, there are none but what grace makes in the formation of the soul. And I confess that I am in a great measure confirmed in this conviction, from the united consideration of those two grand points respecting the soul, its creation and redemption.

By creation, we have all the reason in the world to infer, that souls are equally precious in themselves, in respect to dignity and value, inasmuch as they are not produced as the body, by successive generation; but come immediately from the hand of God. Hence all alike originating from one and the same source, it

should seem to follow, that they are equal in rank and worth.

And by redemption, all for whom Christ died being bought at one and the same price, whatever other circumstances of distinction may arise, it should seem no less evident, that in this grand particular there is not the smallest inequality. And if I mistake not, this leading doctrine was intended to be conveyed to the church, under the Jewish law of ransom. "The rich shall not give more, and the poor shall not give less than half a shekel, when they give an offering unto the Lord, to make an atonement for their souls." Exod. xxx. 15.

What a volume of the richest and most precious consolations may a gracious mind, who hath God the Holy Ghost for his teacher, read to himself, in those two great chapters of the creation and redemption of his soul !

Reader, may that blessed Spirit both prompt and enable us to look within ourselves, and properly value what is of such high dignity: and seeing that there is such a capacity of knowledge and happiness in the soul, let us pray for the sanctifying influences of divine grace, that by the work of God the Spirit on our souls here, we may be made "meet partakers of an inheritance with the saints in light" hereafter.

THE HORSE TRIPPING.

The tripping of one of the horses in the carriage, which seemed to threaten immediate danger, called off our attention for the moment from every other consideration. The poor animal was nearly thrown down, but providentially recovered himself, and relieved our apprehension.

In the modern language of the world, this would be called an accident, and the prevention of the evil resulting from it, would be supposed chance. But I bless God that "I have not so learned Christ!" It is a favourite maxim with me, to see all things and to receive all things in a covenant way, being perfectly convinced, that all are included in the covenant. And while the impression is warm upon my mind, I would tell the reader, that next to a clear assurance of being interested in this glorious covenant of redemption, the most satisfying consideration for the soul, in every event of life is, the assurance also, that it is lasting covenant ordered in all things and sure."

66

an ever

Reader! if God in mercy hath opened your understanding to a knowledge of these truths, let me beg of you to give a more awakened attention to them. My earnest desire is, to be always upon the look out to discover Jesus in every thing which concerns me. I am very sure that the most common, the most ordinary mercies, have more of his gracious hand in them than we always see. What a pleasure, therefore, we lose, in losing this view of him. When a soul can say, as David said, and feel as David felt, when he cried out, "My times are in thy hands;" then neither chance nor accident hath any thing to do in our concerns. For if our times are in the Lord's hands, all the events connected with them must be so: times of sickness, times of health, times of trouble, times of joy; in a word, every appointment, and the very timing of each appointment, are in his hands. Oh! precious consideration, to take off from the mind a load of care. Blessed God! help me to improve it as it may be needed on every occasion. In my travels to know my safety in thy power; in my wants to behold my provision in thy fulness; and in all my fears to see that thou art beforehand with me in all thy merciful preventions. And thus suffering no token of thy love to pass and repass

before me unnoticed, may I be enabled by thy grace, so to keep a watchful eye upon all thy providences towards me, that I may rest assured, I shall never want my God in his providence to watch me!

THE RAINBOW.

A falling shower had sweetly refreshed the earth, and laid the dust, which made it more pleasant for travelling. Similar are sometimes the effects of the gentle droppings of grace upon the mind: for when a long sunshine of prosperity hath given rise to the dust of our sinful corruptions, which have blown up with every wind of temptation, so as almost to blind the eyes of our spiritual faculties; how very salutary and grateful to the soul, like a falling shower, hath been the seasonable descent of grace in some sanctified affliction? Perhaps the reader may know somewhat of this in his own experience. If so, I congratulate him, for it is a blessed experience. I would not relinquish what I know of this, for an empire.

But the cooling rain did not only answer this pleasing purpose, but it brought with it another very delightful source of improvement to the mind, in becoming the medium to form a most beautiful rainbow.

I shall not attempt to argue which system of philosophy is nearest the truth, in accounting for the method by which this elegant arch is formed in the heavens. I shall not enquire whether Descartes, Antonio de Domino, or Sir Isaac Newton, most excelled in their discoveries on the subject: but taking up the received opinion, that the rainbow is formed by the reflection of the sun-beams from the drops of falling rain; and doubting not but that the rays of light, of different refrangibility, cause that diversity of colours which we behold beautifully combined together; I wish myself