their notions of liberality. The last would call him illiberal who judged his profligacy. The man of common morality would call in question the liberality of him who thought the duties of religion essential; and the religious man would think him sufficiently liberal, who, endeavouring to fulfil the duties of his own station, entertained a charitable hope respecting others, who differed from him in opinion. There are some who pride themselves on their liberality, who seem to forget, that if it be a real generosity of mind or charitable spirit, it must operate equally with respect to the bigot and the infidel; and that in all the intermediate stages towards bigotry and infidelity, the former has the same claim to their charity as the latter. But almost every man, in the judgment he forms of others, is disposed to bring them to the standard of his own ideas, and as they advance towards or recede from this standard, measures them accordingly, in the line of right or wrong. This is human nature, and to guard against its propensities to selfishness should be our constant endeavour. The more we feel virtue to be our happiness, get the better of this corrupt, fallen nature, and feel ourselves renewed into the spirit of real goodness, the more we shall experience the

extendings of love and charity towards all mankind. But, till this warfare is accomplished, we shall have many things to struggle with, and have need to pray that our faith fail not, and that we may be preserved in the hour of temptation.

7th, 12th Mo.-When we look around the world with a philosophic eye, and consider the short duration of all its joys, or all its sorrows, we are ready to form an idea that they are too transient to be worthy of anxious solicitude with regard to the one or the other. But however these sentiments may do in theory, we have too often cause to lament that they have but little influence in practice. We feel ourselves extremely discontented at the prospect of losing only some of our little enjoyments, or the disappointment of our expectations; and if greater. trials or vexations occur, we are too apt to forget all our philosophy, and give way to an unavailing regret. We can often reason well till our feelings become interested, and we then find the insufficiency of philosophy, and that we have need of something superior to enable us to stand firm in the day of trial. To see, and to feel, are two very different things. When we only see, we think that

this or the other trial should be supported with propriety; but when we feel, we too frequently flinch under the pressure of the evils which we had imagined we could have sustained. Surely, we have nothing of our own to boast of; we are made up of weakness and infirmity!

Preserve us, O Lord, in this state of nothingness and abasedness of spirit before thee, that feeling ourselves incapable of any good, we may be earnestly solicitous to be helped by thee, who art the only sure helper. And under a deep sense of the many failings we have been guilty of, enable us to pray that we may be forgiven, and preserved in a state of unfeigned repentance and true humility before thee.

A consciousness of being under the eye of the Supreme Being will support us when all earthly help fails; and if we can but feel that union of spirit which arises from witnessing the overshadowings of divine love upon the soul, it will enable us to cleave still faster to the Rock of ages, and to think no afflictions too great to be endured, if they are the means of obtaining the Divine favour, and purifying our souls, so that they may be acceptable in his sight.

11th, 12th Mo.-" My son, give me thine heart."* The language of scripture is frequently expressive of the necessity of perfect obedience; a giving up the whole heart, will, and affections, and desiring to devote ourselves entirely to the will of the Supreme Being. If we consulted our own happiness, we should endeavour, as much as possible, to arrive at this state of resignation: neither wishing for, nor seeking after any thing, but to fulfil the will of Him who created us, and to walk with acceptance in his sight. We cause ourselves many needless struggles, by the endeavour to serve God and Mammon. We want to retain this or the other practice, this or the other indulgence, which our consciences testify against; thus keeping up a continual warfare in our minds, and excluding from ourselves that tranquillity of soul which can only be experienced by an entire acquiescence with the divine will. But self is very hard to be entirely subdued. If we have gained some conquests, we are too apt to sit down at ease, as if our work were accomplished; and when temptations are again presented, we are apt to murmur and repine, and say to Him who formed us, "Why hast thou made me thus ?"+ But this is a very un* Prov. xxiii. 26.

+ Rom. ix. 20.

profitable query; and while such a disposition prevails, it will prevent our partaking of those refreshing streams, which frequently comfort the weary traveller in his journey towards the promised land.

Oh that self may be entirely subdued, is the fervent prayer of my soul; that I may be supported through the hours of probation and conflict, and receiving every dispensation as from the hand of God, be finally accepted of him when my warfare is accomplished.

1790.

7th, 2d Mo.-When we feel various passions warring in our souls, and struggling to gain dominion over us, we may well lament the depravity of our fallen nature, and may sometimes be ready to fear, that all our past labour to get the better of them has been in vain. But in this state of painful conflict, if our minds are engaged ardently to pray for help from Him who can alone bind the strong man armed, we shall find those passions, that may be compared to evil spirits, subdued, and the Prince of Peace will establish his reign within us. But we must sustain many combats in the course of our journey through