last fall asleep on his bosom, and awake in that happier world above, smiling in his arms.

6. And lastly. On a survey of what has been advanced, we see that the great ends God had in view in the formation of man, were his own glory and his creatures' happinessthat when man sinned and came short of that glory, as a just and holy Being, he chastized him in righteousness, but did not abandon him; on the contrary, he gave his only-begotten Son to be a ransom for him; and, having pointed him out through several successive ages by various means, sent him at the appointed time to accomplish all his gracious designs: he has opened wide the gates of heaven to all that accept of his salvation: he now, by goodness all his own, is constantly using every means consistent with his glorious perfections and our accountability to bring us to that eternal state of light, of glory. Let all then, into whose hands these lines may fall, consider well their ways, and if they have hitherto remained destitute of his saving grace, begin diligently to seek his favour and regain his image. Let the humbled penitent look up with confidence to him through the precious blood of Jesus, and he shall prove him faithful to his word. Let the happy believer pursue his way to his Father's house, with songs of gratitude and praise. And let all unite in praying that his kingdom may come in all its glorious fulness, and that his will may be done on earth as it is in heaven.

In the next part of this work, the subject here slightly touched upon, will be more fully explained and enforced; and I hope with satisfaction and profit to those who are desirous of being not only almost, but christians altogether. -But before I finish this third part, as I have mentioned persecution as likely to follow real believers in one shape or other, I think it proper to spend a few pages in treating on that subject; for though the late Act of Parliament is likely to prove highly beneficial in checking the fury of certain individuals, and clearly points out to us the candour of the ruling powers, yet still the enmity of the carnal mind will

discover itself on many occasions towards those whose minds are turned towards God, and his holy ways. Let us then, in addition to what has already been observed, dwell a little on the subject of

THE PERSECUTION OF RELIGIOUS PERSONS. PERSECUTION generally arises from a hatred of piety, mistaken notions of religion, misguided zeal, or a fierce vindictive disposition; and its aim is either to turn aside the persecuted party from what are considered as the strictnesses of religion into the spirit and temper of the world, or to oppress and grieve them when they cannot succeed. Nothing can justify this conduct, because no man has any dominion over the conscience of another, that prerogative belonging to God alone, who, in effect, has said concerning his conscientious servants, "Touch not my anointed, and do my prophets no harm." Such may think they are doing God service; but it is extremely difficult to reconcile a persecuting spirit with religion or religious pretences at all.

That individuals among the persecuted may have, from various causes, provoked the spirit of persecution, is not denied; but this cannot justify the conduct of persecution towards those who have avoided such imprudences. The innocent ought never to be condemned and punished as the guilty.

Persecutors often cover their designs by saying it is not religion, but its counterfeits, fanaticism, and enthusiasm, which they oppose. If an explanation of these terms be required, you must not expect a satisfactory answer; only it is excess, mistake, or the abuse of religion.

When excess is intended, the opposition is founded on that scripture which cautions us not to be "righteous overmuch;" taking it for granted in this case that the whole of their serious deportment is only an affected and insincere display of piety, forgetting that Divine command, "Judge not, that ye be not judged." O, but it is carrying things too far!' How far? To love God with all the heart, and our neighbour as

ourselves. Ought they not to be carried thus far, and can they be carried farther? It would be well if persecutors went these lengths, then they would be persecutors no longer.

But they mistake the nature of religion, and on this ground they must be opposed.-Let it be admitted that it is so. Who shall set them right? Shall such as breathe out threatenings against them do it? Is this kind of argument likely to prevail? Those who are for so rectifying the mistakes of others, have need to have none of their own. Such as are spiritual should restore those who are misled in the spirit of meekness; and can those who are so highly concerned at the increase of error in the world, expect to succeed in the spirit of bitterness and acrimony? Where some are actually gone astray, it requires the closest arguments, joined by the most tender affection, to bring them back; and it is no easy matter to reclaim these, and such means, indeed, often prove ineffectual. What then shall we think of those proceedings where love is entirely out of the question?

But who are appointed to judge their fellow christians? We are referred not to men, however wise and learned, but to the Divine word. By this we are to try the spirits, whether they are of God: and perhaps the reason why we should not wholly trust even learned men in the interpretation of - scripture is, that they are not always wise where spiritual matters are in question. The very desire of wishing to say something never said before, may lead them to spread very unjustifiable sentiments. Let persecutors think of this, and remember that he that commands us to love our enemies can never approve of the malicious treatment of those who are in reality their friends; and that before they attempt to cast out the mote from the eyes of others, they had much better pull the beam out of their own,

If the pretence is, that they only aim to prevent abuses in religion, it is natural to enquire in what they consist? Should it be answered, making it a cloke for sinister purposes, misspending time, neglecting business, defrauding others, seditious practices, &c. It may be observed in re

ply, that hypocrisy is capable of this; but though hypocrites may sometimes ape religious characters, it does not follow that all professing to fear God do such things; so far from it, that they strickly attend to the duties of morality. They see time too precious to squander it away in trifles, and have business enough of their own to mind without attending to that of others; and thus they have greater opportunity of discharging every duty incumbent upon them.

Persecution is diabolic in its nature. The persons it aims to destroy are those who pay the greatest attention to the Divine commands. He therefore who opposes such as, these, in so doing flies in the face of him whose laws they endeavour to observe; and to pursue them with malevolence for doing this, what can possibly be more Satanic? Cain, who slew righteous Abel, was of the wicked one; and wherefore slew he him? Because his own works were wicked and his brother's righteous. Satan is continually persecuting. He and his restless angels wander throughout the earth, to destroy grace and goodness both root and branch. All persecutors are instigated by him, and imitate him in his evil ways and dispositions. "He that hateth his brother is a murderer, is in darkness, and knoweth not whither he goeth.".

. But some are ready to say, "If we let them alone, they will so increase, that they will overturn both our place and nation." To shew how ungenerous such a sentiment is, it may be asked, What is the design of civil authorities and governors, who occasion them the least trouble, and who are most likely to prove faithful to them? Law and gover nors are appointed in the providence of God, and from the general state of society, "for a punishment and terror to evil doers, and for a praise to them that do well." Such, according to scripture, is the use of governments. Now religious persons, avoid disorder and immorality, and how then can such be inimical to government? It will be found a truth that the more we possess of religion, unless our si, tuation in life imperiously require it, the less we shall feel

ourselves disposed to dabble in politics, or interfere in matters of state. "My kingdom (said the Saviour) is not of this world, else would my servants fight;" but they who have been the most deeply interested in his cause, have declared that "the weapons of their warfare were not carnal, but spiritual, to the pulling down, (not of established authorities) but "the strong holds of sin."

Suppose that in former times, some professing religion, blended politics too much with their sentiments, and carrying matters farther than they ought to have done, have given rise to suspicion concerning religious persons in our day; this can never justify a spirit of persecution, unless they are found equally guilty, and adopt principles destructive of the peace and order of the community. Yet who will assert that they were altogether blameable for the part they took in their day. Circumstances in different ages and countries greatly change the face of affairs. It might appear requisite for them to oppose many things, which, if quietly submitted to, might have involved the nation in superstition and slavery. It was, therefore, right in the Church of England, to throw off the absurdities of popery, which, if submitted to, would have kept them ignorant of evangelical truth, and taken away the right of private judgment; and in the nation in general to renounce the tyranny of the Stuarts for the protestant succession; because under the one it had nothing to expect but oppression, and under the other all the advantages of properly restricted liberty.

The distinction between civil and religious liberty, or rather the right to choose for ourselves in religious matters, is so well known at present, that all parties see it plainly, except bigots; and they are always blind, in whatever party they are found, and all that follow them must expect to fall with them into the ditch together.

The meanest christian has a right to judge for himself, and he is accountable to God alone for his motives. It is before his tribunal he expects to stand, and he ought to please him in the best manner he is capable of, though in