ful temper in the midst of storms. This gives a superiority of spirits, a true empire of mind over all outward things. Rex est qui posuit metus, What was the vain boast of philosophers-that by the power of reason they could make all accidents to contribute to their happiness is the real privilege we obtain by a regular trust in God, who directs and orders all events that happen for the everlasting good of His servants. In the worst circumstances we may rejoice in hope, in a certain and quiet expectation of a blessed issue. In death itself we are more than conquerors. "O Lord God of hosts, blessed is the man that trusts in thee." Love to God. The gospel propounds to us the most proper and powerful motives of love to God. In the visible world there is a representation so conspicuous and full of His divine majesty, power, and wisdom, that formed and regulates all things, that 'tis not possible but the attentive regarding of it will make impressions of reverence and fear, will raise our esteem and admiration. But those are dead sentiments without love. And that in the guilty creature fearful of God's wrath, must be first excited by the hopes of His pardoning mercy. Now, the love and kindness of God our Saviour appeared to man in his redemption, in the most eminent manner. Though in that blessed work the Divine perfections are relucent in various effects-wisdom designed it, power accomplished it, holiness and righteousness was gloriously declared in it—yet, as 'tis applied to the benefit of man, 'tis the sole effect of wise, almighty, holy, tender love. Mercy moved God's compassion, opened heaven, sent down His Son to be one with us in nature, that He might exchange His merits and blessedness for our guilt and misery. Miraculous love! to make His only begotten Son our brother, to humble Him to the condition of a servant, that we, most unworthy to be His servants, should be advanced to be His children: nay, to expose Him to the death of a malefactor, equally ignominious and painful, that we malefactors might obtain life and glory. If ever love deserved the title of excess, 'tis this; for though not without reason, yet 'tis without all bounds and measure. 'Tis so far above our thought, that 'tis hard to have a firm belief of it. What the Psalmist speaks of the temporal deliverance of the Church, is more justly applicable to its spiritual eternal deliverance. When the Lord turned again the captivity of Sion, we were like to them that dream. As if a poor man fancying in a dream that he is a king, adorned with the ensigns of royalty, and between hopes and fears should inquire of himself, Am I awake and in my right mind? Is this sceptre, this robe, this crown real? Or, is it all the pleasant deceit of imagination? And how can we reflect upon the amazing grace of God that brings salvation, but such thoughts will arise? Is it true that God did not spare His most innocent and dear Son to absolve us guilty rebels? Did He die for His Father's enemies and His own? Unparalleled love only to be fully conceived by an infinite understanding. That the Divine Father should seem to love us more than His only begotten Son, in giving Him up to death for us; that the Son of God should love us more than His own life, in dying to reconcile us to His Father, were incredible, but for the testimony of God himself. Who can resist the sweet violence, the powerful attractives of this love? How can any person that has the use of reason to consider this great love, not be inflamed with affection towards his Saviour? How is it possible that these wide extremes should be found united, the infinite goodness of God, and the equal unthankfulness of men? that they hate and offend whom they are obliged by the dearest titles to love and serve? Methinks such unnatural ingratitude should ful temper in the midst of storms. This gives a superiority of spirits, a true empire of mind over all outward things. Rex est qui posuit metus, What was the vain boast of philosophers-that by the power of reason they could make all accidents to contribute to their happiness-is the real privilege we obtain by a regular trust in God, who directs and orders all events that happen for the everlasting good of His servants. In the worst circumstances we may rejoice in hope, in a certain and quiet expectation of a blessed issue. In death itself we are more than conquerors. "O Lord God of hosts, blessed is the man that trusts in thee." Love to God. The gospel propounds to us the most proper and powerful motives of love to God. In the visible world there is a representation so conspicuous and full of His divine majesty, power, and wisdom, that formed and regulates all things, that 'tis not possible but the attentive regarding of it will make impressions of reverence and fear, will raise our esteem and admiration. But those are dead sentiments without love. And that in the guilty creature fearful of God's wrath, must be first excited by the hopes of His pardoning mercy. Now, the love and kindness of God our Saviour appeared to man in his redemption, in the most eminent manner. Though in that blessed work the Divine perfections are relucent in various effects-wisdom designed it, power accomplished it, holiness and righteousness was gloriously declared in it-yet, as 'tis applied to the benefit of man, 'tis the sole effect of wise, almighty, holy, tender love. Mercy moved God's compassion, opened heaven, sent down His Son to be one with us in nature, that He migh exchange His merits and blessedness for our guilt and mise in Yarmouth, but died at Clapham, near London, in 1670, in the seventieth year of his age. Though, like most of his brethren in that period of storm and strife, compelled to enter the arena of polemical controversy, William Bridge was most at home in the peaceful duties of pastoral life. His writings breathe the spirit of gentleness and love, and abound in evidences of his being less an adept in scholastic casuistry, than skilful in rightly dividing the Word of Life, and expounding the truths of experimental religion. A contemporary sums up his character in the following words: "He was no mean scholar, had a library well furnished with fathers, schoolmen, critics, and most authors of worth. He was a very hard student; rose at four o'clock winter and summer, and continued in his study till eleven. Many souls heartily blessed God for his labours. Though he was strictly Congregational, he heartily respected his brethren of other sentiments; witness his carriage to his fellow-minister, Mr Brinsley, for whom he used all his interest to have him continued in his place, when the government was in the hands of the Independents."* Our first illustration of our author's lively manner, is from a discourse on Romans iv. 19. Faith Confronting Empossibilities. DOCTRINE." When God intends to fulfil His promise, by giving any special blessing to the children of Abraham, He does first of all put the sentence of death upon the blessing, and upon all the means that do lead unto it." Whilst I stand upon this truth, methinks I see matter of great and emulating encouragement to all the saints and people * For the above notice of Bridge, and the extracts from his writings, we are indebted to the kindness of the Rev. J. S. Russell, who, justly proud of his illustrious predecessor, has laboured with successful zeal to throw light on the Nonconformist annals of Great Yarmouth. In the year 1845, Bridge's Works were reprinted in five octavo volumes. of God. Be not discouraged, but rather keep silence, wait, and stay upon God when the darkened times go over your head, when the sentence of death is put upon the mercy and blessing which you most desire. This is God's way when He intends any great mercy to any of His children. He puts a sentence of death first upon it. Oh! when death sits upon the means, then we conclude all is dead, all is gone, and we are very apt to have despairing thoughts, and to make desponding conclusions. "I said in my haste, All men are liars" (Ps. cxvi. 11). And so now-a-days-I thought, indeed, we should have had a reformation; but now nothing but sad division. I thought we should have had free enjoyment of all the ordinances; but now the sentence of death put upon all. I had thought I should have had assurance, and never doubted again; but now death put upon it, and upon all the means that lead unto it; all is dead, all is gone. Oh, we are very apt to be much discouraged, and to make strange conclusions when death comes upon the means. It is a hard thing to keep from such conclusions, for the business comes to a vote, as it were, before the soul. "The question is," saith the soul, "whether I shall be saved or no. As many as are for the affirmative say Ay!" "Ay!" says the promise. "As many as are for the negative say No!" "No!" say threatenings; and "No!" says guilty conscience; "No, no, no!" say a thousand sins. "The question is, whether I shall be delivered or no? I am in such an affliction and strait-the question is, whether I shall be delivered or no? As many as are for the affirmative say Ay!" "Ay!" says the promise. "As many as are for the negative say No!" "No!" says Providence. "No!" say all second causes, and all the means round about. "No, no, no!" say a thousand sins. Now, my beloved, it is a hard thing for a poor soul to give an affirmative with the bare promise, when all else gives a negative; but the reason is, because this truth that now I am upon is not by you. Were but this truth by you, it were easy to |