thousand good qualities we now see in each other, which could not before shine out, because of our mutual impatience.

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 ander 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 ra, ther 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 expressions. I am never iniquisitive to know what is her grievance, because I know it is only constitution. I call her by the kind appellation 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

P. S. I give my service to him, and desire the settlement may be such as shows I have my thoughts fixed upon my happiness in being his wife, rather than his widow."

N° 74. FRIDAY, JUNE 5, 1713.

Magne Parens, sanctâ quàm majestate verendus! BUCH.
Great Parent! how majestic! how adorable!

I WILL make no apology for preferring this letter, and the extract following, to any thing else which I could possibly insert.

· SIR,

Cambridge, May 31.

You having been pleased to take natice 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 shew 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 excel,

lent 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. 1.

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 Am;' 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 almighty Creator, Preserver, and Governor, of the whole world," but I Am that I Am" intimating, that if Moses desired such a name of God as might fully describe his nature 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

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what is couched under, and intended by them, we should doubtless have as high and true conceptions 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;