Aware of its almost universally bad character, and of my connection with it, I omit no favourable opportunity of expressing my gratitude and thankfulness, in the hearing of my family, for the health and strength we enjoy in London.

One day such is my employment; the next day a friend calls, and the first question is, " Does London Air agree with you?" Then follows, "You don't look well: 'twill never do long." At another time I tell my companions, "That the place Providence has fixed us in, must surely be the best for us;-that God can give health and comfort anywhere;and that godliness, with contentment, is great gain." Very soon after, another kind friend comes in, and, in direct opposition to all I have said, she tells them (for our female friends have the liveliest fears, and are most susceptible of injury from London Air) " I would not live in London for ever so much I should never have thought of bringing-up children here such a person could not, such a one never could, and it will be very extraordinary should you be able.”

As to myself, in some measure proof against the attack, I answer the observations, when I hear of them, in the shortest way, by Corrigere est nefas; and if now and then a melancholy moment occurs, and I find myself contemplating how much pleasanter green fields are than dirty streets; the beautiful laburnum and the majestic chesnut, than discoloured walls and gloomy houses, I can satisfy myself by Levius fit patientia, quicquid corrigere est nefas; and I add, "The Lord shall order my habitation in the world; and when the pillar of cloud moves, I will move: it will probably lead me to the participation of these pleasant prospects." But the dread of London air is not to be overcome in all by the same means. Impressions made, are with much greater difficulty effaced in some than in others.

I have heard that the late Rev. Mr. Romaine once said, "The most healthy and the longest-lived family he knew, was resident in London; and its members had scarcely ever been out of it." Could it be so?

I am an advocate for air. The want of it (keeping constantly within doors, &c.) must be hurtful and detrimental to health in London, as in the country. I believe it is the practice alluded to (a too common practice) that has principally contributed to make the climate here so unpopular. I am convinced, and my conviction is increased and fortified, that the air itself being salubrious and wholesome, has but seldom produced disorder or indisposition. There certainly are instances of mortality out of town, and among children too. Many a memento mori, church-yards, and burying-grounds, the infirm and diseased, are sometimes to be seen, at all distances, from the great city.

Do, Mr. Editor, if you can find a spare corner, provide some intelligent correspondent with an early opportunity of rectifying the mistakes I may have made, and furnish the needful advice. Humanum est errare; I know it. More than once I have been told my opinions were singular; that no one else thought as I did. But till convinced of my error, I shall adopt the language of the poet," Where he appoints I'll go" and dwell; and look forward to that happy state where none shall ever be sick, none ever die—where, I pray God, I may meet yourself and your readers, to unite in celebrating the wonders of his love, the God-man Mediator, who has chosen, from all eternity, some of the fallen sons of Adam unto eternal life, to the praise and glory of his grace.

London,

Your constant reader,

ALOTLII.

PRAYER FOR THE KING RECOMMENDED.

exhort, therefore, that first of all, supplications, prayers, intercessions, and giving of thanks, be made for all men; for kings, and for all in authority, that we may lead a quiet and peaceable life, in all godliness and honesty; for this is good and acceptable in the sight of God our Saviour, who will have all men to be saved, and to come unto the knowledge of the truth. 1 Tim. ii. 1-4.

Ir appears from civil history, that, at the time when the apostle Paul committed to writing this Directory for Ministers of the Gospel, the country in which he wrote, and that in which Timothy resided, formed part of the Roman, empire. That vast territory was then united under the sovereignty of one person, who disclaimed the title of King, as being obnoxious to the high-spirited Romans, and inadequate, at the same time, to the dignity of the person whom they condescended to obey. There were still remaining some of the numerous petty princes, who had become tributary to the Republic and Empire of Rome, being unable to resist the progress of its power. They were allowed to exercise sovereign authority within their small hereditary dominions; but these were gradually reduced to a state of provinces, and were consequently governed by officers sent from Rome. Palestine itself, during the history of the New Testament, repeatedly passed from one to the other of these political conditions:the Herodian family being deprived of one or another part of their hereditary dominions; or restored to the sovereignty of them, according to the disposition of the reigning Emperor of Rome.

The apostle Paul never intermeddled with political concerns. He was devoted to the advancement of the gospel; and appears to have regarded every other object, only as it related to his grand pursuit: he asserted his privileges as a Roman citizen by birth, apparently for the sole purpose of propagating Christianity. Upon the same principle, in the passage above cited, he enjoins upon Christians the duty of intercession for the Emperor; the petty monarchs, to whom they might be subject; and the governors of the various provinces. The end of that duty he defines to be the quietness and peace which were so desirable to the primitive disciples, in professing and promoting a religion not patronized by the state; a religion which attacked the inveterate prejudices and carnal dispositions of the populace. They lived honestly toward their neighbours, as well as piously toward God: they were, therefore, entitled to the protection of the magistracy against the assaults of an unruly mob, and the oppression of rich and powerful individuals. In the Acts of the Apostles we learn, that they were repeatedly exposed to danger from each of those classes; the unbelieving Jews stirring up both the rich and the poor among their Heathen neighbours, in various parts of the empire, to persecute the apostles and their followers. In most cases, the Roman magistrates granted protection to the injured Christians. Nowhere, except in Judea, do we find that any petty monarch oppressed them. It is certain, that when Paul wrote his first epistle to Timothy, no Roman Emperor had as yet opposed his authority to the progress of the gospel.

Thus circumstanced, Christians naturally felt the advantages of civil government, and their obligations to upright magistrates. They acted, likewise, upon the principles laid down by our Lord and his apostles, joining with the supreme fear of God the honour that was due to earthly potentates. The latter is so far invariable, as it relates to the station, and not to the character or conduct of magistrates; and the duty, as well as the interest of Christians, to intercede for them, could not be annihilated by the defects attending their discharge of justice. If magistrates oppressed believers, there appeared the greater necessity for urgent supplication, that God would influence the hearts of the former: if they afforded equitable protection, gratitude would prompt to prayer for their preservation. Almost, if not absolutely in every case, the alternative of being given up to the violence of the populace, would have been dreadful.

In every age and country, genuine Christianity and human depravity remain the same. They are, and ever must be, practically opposed to each other. Among the circumstances that restrain the enmity of natural men against the preachers and professors of the gospel, salutary laws and equitable magistratęs

may be justly considered as the principal. It is our happiness, as Britons, to be endowed, by the providence of God, with a constitution of civil government, which, after standing the test of ages, and of the strongest political convulsions, is generally allowed to possess advantages superior to any other in Europe. The reigning family also, having been seated on the British throne by the genuine principles of our constitution, have evidently felt it to be their interest and honour to preserve that essential part of our laws which secures liberty of conscience to religious subjects. More than this, a Christian need not desire. Woildly authority is not his aim, nor would be for his advantage.

It would be indecorous to dwell upon facts, by which the favourable disposition of his present Majesty has been manifested toward pious people of every denomination, as occasions have arisen. Numerous instances of this kind have been reported. It shall only be observed here, in immediate connexion with the subject of this paper, that his Majesty is said lately to have expressed his earnest desire for the intercession of religious people of different persuasions, from a sense of its value, and of his own need of the favours of the Almighty. Can the heart of any pious reader refrain from the fulfillment of so reasonable and so affectionate a request? Do not many of us feel a pleasure in the reflexion, that in public, domestic, and private worship, we have long been in the habit of imploring blessings from God upon the person, the family, and the government, of our benevolent Monarch? Have any of us been defective in this duty? Have any of us offered such petitions rather in the form, than, with the fervour of prayer? Let us humble ourselves before the throne of God for past deficiencies in this scriptural, rational, and grateful tribute. Let us all renew and redouble our supplications, our prayers, our intercessions, our thanksgivings on a subject that ought, peculiarly at the present crisis, to interest our noblest feelings as Christians, as Britons, and as men!

It is difficult to conceive of individuals, that can be under stronger obligations to the observation of this precept of the word of God, than pious people of every persuasion, in Britain, manifestly are. How unamiable, how unjust, how unchristian, appears a reluctance, or an indifference to this duty! Blessed be God, that while persevering in godliness and honesty, we live, have lived, and hope to live, peaceable and quiet lives! Our exertions to promote the salvation of all our fellow-subjects are seldom disturbed; and if they are, we can claim the protection of wholesome laws. The word of the Lord has free course, and is glorified among us. Let us then offer praise for the enjoyment of these blessings, and incessant prayer for the preservation and prosperity of a Monarch, under whom we are protected in it!

RABKASHEB.

BEQUEST TO PIOUS OR CHARITABLE PURPOSES.

Sir,

To the Editor.

As the benevolent and pious institutions of the country are very extensive and increasing, whatever may tend, in any degree, to their advantage, cannot fail of being worthy of attention. With this view, I take the liberty of observing, that the form of a bequest to pious and charitable purposes in common use, is so erroneous, that, in many cases, it will entirely fail of its effect. It has been decided by our courts of equity, that money secured by mortgage of an estate, cannot be given to charitable uses, because, though confessedly personalty (to use the quaint Janguage of the law) it savours of the realty. When, therefore, a man's debts and other charges are first paid out of the other parts of the property, and there is not sufficient left, exclusive of his mortgages, to discharge the charitable legacies, they of course are lost; for the courts will not, in favour of a charity, marshall the assets; that is, appropriate the respective funds in such a way, as to throw the debts, &c. on the mortgages, and reserve the other parts of the personal estate for the charitable legacies. But the testator himself may make this appropriation; and I therefore beg leave, through the extensive medium of your publication, to recommend, in substance, the following form of

A Bequest to Pious or Charitable Purposes.

"I give and bequeath to A. B. treasurer [or to the trustees] of the institution, called, &c. the sum of one thousand pounds of lawful money current in Great Britain, to be applied to the nses and purposes of that institution; and I do direct, that such part of my personal estate as is by law subject to a bequest to pious or charitable uses, shall, in the first place, and before answering any other purpose whatsoever, be applied in dis charge of the said legacy."

L.

THOUGHTS ON 2 CHRON. XXXII. 8. With him is an arm of flesh; but with us is the Lord our God to help us.

WHEN Hezekiah was peaceably established king over the children of Israel, he spake comfortable words unto them, and caused the solemn feasts to be kept, and brake down the images, and threw down all the high places of Baal; and in every work that he did in the house of his God, he did it with all his heart: but this calm and comfortable state was scon disturbed by the appearance of Sennacherib, King of Assyria; and fearfulness and dread occupied the hearts where zeal and