earnestly entreated him to return from exile. He most readily complied with their wishes, and great was the joy on meeting again after so long separation and such severe trials. The next year placed the Prince of Orange on the British throne. While in Holland Mr. Howe became acquainted with this prince, and was treated by him with particular respect. When he obtained the government of Britain, the dissenting ministers waited on him; and Mr. Howe, in their behalf, made to the king a congratulatory address, in which he expressed great satisfaction in his accession to the throne, and great confidence in his character. In the year 1689 some bills were brought under the consideration of parliment, which, if enacted, must deeply injure the dissenters, deprive them of privileges, and fix a stigma upon them. On this occasion Mr. Howe published a short pamphlet, entitled "the case of the dissenters represented and argued." In this paper ability, independence, and the spirit of meekness, were happily combined. One paragraph only will be quoted, but this is worthy to be written in letters of gold, and to be imprinted on the hearts of every sect of christians, as with the point of a diamond. Speaking on the subject of an exclusive saeramental test, he wrote thus"But we would fain know whose is this holy table? Is it the table of this or that party, or the.. LORD'S TABLE? If the Lord's, are not persons to be admitted or excluded on his terms? Never gan there be union or peace in the christian world, till we take down our arbitrary enclosures, and content ourselves with those our common Lord hath set. If he falls under a curse, that alters a man's landmark; to alter God's, is not likely to infer a blessing." After much debate, an act of toleration was obtained, very favorable to the dissenters, and which was the occasion of great joy. But fearing that a proper use would not be made of the blessing of liberty, Mr. Howe published another piece, which was entitled, "humble requests, both to the conformists and dissenters." Here again both the abilities and goodness of the writer were displayed. His requests were seven, each of which was illustrated. The heads of the requests were thus expressed: "1. That we do not over mag. nify our differences, or count them greater than they really. are. "2. Let us carefully abstain from judging each other's state Godward upon these differenc es." "3. Let us not value ourselves upon being of this or that side of the severing line. "4. Let us not despise one another for our differing in these lesser matters. "5. Nor let us wonder that we differ. 8. Let us not be mutually offended with one another. ". But above all, let us with sincere minds more earnestly endeavour the promoting of the interest of religion itself, of truc reformed christianity, than of this or that party." Each of these particulars was illustrated and enforced in a manner which does honor, both to the head and heart of the writer. But notwithstanding this pious advice, difficulties arose among the dissenting ministers, which gave farther occasion for the exertions of Mr. Howe. He published a discourse on the carnality of christian contention, which was highly applauded. To this discourse he wrote a long preface, in which he proposed the following things for consideration, and expressed his own opinion on each, with great freedom and plainness. 4. Whether for any party of christians to make to itself other limits of communion, than Christ hath made, be not in itself a real sin? "2. If it be a sin, is it not a heinous one? "3. If we suppose this a sin and a heinous one, how far doth the guilt of it spread? 4. How few that consider this as the provoking cause of Christ's being so much a stranger to the christian church; and how little is it to be hoped we shall ever see good days till this wasting evil is redressed!" The questions here proposed are of the most serious nature. They demand an attentive and thorough consideration. It is hoped they will not be hastily passed over by any sect of christians in our land. On inquiry it may perhaps be found, that every sect of christians has "made to itself other limits of communion than Christ hath made;" that "this is a real sin, and a heinous one;" that as this sin has been the occasion of much ungodly contention, it may have been the "provoking cause of Christ's being so much a stranger" in our churches; and that we have little reason to hope we "shall, see good days till this wasting evil is redressed." It is not a light thing for uninspired men, men too who are constantly liable to be misled by their prejudices, to set up terms of communion in the church which are not warranted by clear precepts or declarations from the lips of Christ or his apostles. But so many, and so various are the terms of communion, established by the different sects of christians, that there is not one person in the land who is not, by one sect or an other, excluded from the privilege of a christian. Not only so, should Christ and his apostles visit the churches in New England, as strangers from a foreign country, they would probably find, in the greater part of the churches, terms of communion by which they would be excluded, unless they would consent to such terms as they never instituted. Should they attend the several associations and presbyteries, to obtain recommendations as preachers of the gospel, and should be required to express their opinions in relation to the several confessions of faith, it may be doubted whether they would obtain approbation from one to five of these ecclesiastical bodies. If the exhibition of Mr. Howe's sentiments, on the terms of christian communion, should be the means of turning the attention of christians in this country from human systems to the gospel of Christ, great good may result to the churches; and the time may speedily come, when Christ "shall not be so much of a stranger among them," and when peace and friendship shall be established in the room of unchristian animosity. AN EXTRACT FROM R. ROBINSON. it is not humanity, it is not be- CONSOLATION FOR PIOUS PARENTS ON THE DEATH OF CHILDREN. "I shall go to him, but he shall not return to me." DAVID. THE idea of immortality is indeed delightful, when connect ed with the hope of everlasting union with our friends. The be lief that the love, which we have felt and cherished on earth, is not lost in the grave, but perfected and perpetuated in heaven, is sufficient under the most afflictive bereavements, to sustain and elevate the soul. This hope the christian enjoys, and this belief he may indulge with respect to the most worthy objects of his earthly attachments. While he beholds them descending into the grave, his soul derives comfort from the assurance, that God will gather the sleeping dust of the righteous, and that, as Christ has risen from the dead, "so he has become the first fruits of them that slept. So if we believe that Jesus died and rose, again, so them also, which sleep in Jesus, will God bring with him." The resurrection of Jesus Christ is the firm foundation on which we may rest our hopes of immortality, and a reunion with our friends, who die in the Lord. How comforting is the voice of our Saviour. "Let not your hearts be troubled; ye believe in God, believe also in me." "In father's house are many mansions." "I go to prepare a place for you." "I am the resurrection and the life; he that believeth in me, though he were dead, yet shall he live" The light of nature conducts us only to the tomb, it is lost in the darkness of the grave; but our Saviour hath brought life and immortality to light through the gospel. These rays of the sun of righteousness irradiate the path of death, by showing its connexion with the world of immortal day and eternal life. my The words selected for the motto, were the words of David, after the death of a child. During the sickness of the child, like a penitent and pious father, he fasted and wept, and prayed for its recovery; but when the child was dead, "he arose from the earth," submissive to the divine will, "and went into the house of the Lord, and worshipped; then he came to his own house, and when he required, they set bread before him, and he did eat. Then said his servants unto him, "what thing is this that thou hast done? Thou didst fast and weep for the child while it was alive, but when the child was dead, thou didst rise and eat bread." "And, he said while the child was yet alive, I fasted and wept: for I said, who can tell whether God will be gracious to me that the child may live? But now he is dead, wherefore should I fast? Can I bring him back again? I shall go to him, but he will not return to me." The solicitude of David for his child, his earnest wish that it might recover, was natural and proper. That it was accompanied with pious submission, we have reason to believe from the composure of his mind on hearing that the child was dead. There are feelings which parents only know; and piety has no tendency to eradicate or diminish parental love. This tender cord, by which the parent is bound to the child, is strengthened by sickness-it is not dissolved by death. When the soul of the infant departs, the spirit of the pious parent naturally seeks out the place of its abode. Having in faith resigned the depart ed soul into the hands of the Father of spirits, the parent rejoices in the hope of soon seeing the child in those blessed regiens, from which sin, and pain, and death, are forever excluded. With this prospect, in pious composure, he may say, "I shall go to him, but he shall not return to me." This consideration will naturally excite the parent to greater diligence and activity in preparing for his own change. Are pious and faithful parents bereaved of children, who are advanced from a state of infancy on the journey of life, children that have evidenced an amiable disposition, "a tenderness of conscience, a love to truth, an open, candid, benevolent heart, a tender sense of obligation, and a desire to repay it;" who were resigned in trouble, patient in sickness, and tranquil in the hour of death? Such strokes are severe, they pierce the heart, and yet there is ground of consolation. The will of God is done; but this is not all. The parents have reason to hope, that God has heard their prayers and blessed their endeavours for the good of their children. With gratitude and joy, they may lift their eyes from the earth, in which the mortal remains of their children are deposited, and direct them to wards a better world, as the present abode of the deceased; and where they have joined the spirits of the just made perfect. O the consolation of believing, that while we are bereaved, our children are blessed! while we are mourning, they are rejoicing! and that too as the fruit of the divine endeavours for How consoling smiles on our their salvation. the thought, that our children are with their God and our God, who will wipe all tears from their eyes, and who will also make our affliction a mean of quickening us to duty, and of ripening us for a reunion with the dear objects of our love, in the world of bliss! to Our children attach us to the world; if they are taken one after another, let our affections be proportionably transferred heaven. Let us keep our eyes steadily fixed on that better country, to which they are gone. Let our care and diligence for the welfare of surviving children be redoubled. What tenderness and affection did our Saviour discover towards little children, when he took them into his arms and bles sed them, saying, "of such is the kingdom of heaven." Let us not by our examples forbid our children from coming to Christ. If any of our children have gone before us to the celestial state, they have no wish to return to this world of sin and sorrow, but they may ardently desire that we should come and participate with them in immor. tal joys. Do they not beckon us to the divine abode, point out the upward track, and urge us to pursue it with diligence, vigor, and delight? "Hark! in such strains as saints employ, They whisper to thy bosom, peace: "Then dry henceforth the bitter tear, |