lower Palatinate of the Rhine, was a man distinguished | ing upon the mountains, skipping upon the hills,' and at once by his professional ingenuity, undissembled piety, and the utmost strictness of morality. His mother is spoken of as a truly estimable woman. Her father, John Reuter, was mayor of the town; and to him, owing to the numerous avocations of Schwartzerd, was committed the management of Melancthon's early studies. Had we possessed any anecdotes of the childhood of Melancthon, they could not have failed to be deeply interesting, unfolding, as they would have done, the dawning of a disposition so full of the milk of human kindness, that it was said of him, "Honest and candid men are fond of him, and even his adversaries cannot hate him;" but that modesty which shone no less conspicuous in his character than the sweetness of his temper, must have prevented the occurrence of such noticeable scenes as often, in the conduct of the child, portray the future man. Even his modesty, however, could not long conceal his splendid talents and acquirements; for even at a very early age he stood preeminent among literary men. He matriculated in the University of Heidelberg in the year 1509, and obtained the degree of Master of Arts in 1513. Shortly afterwards he became public lecturer at Tubingen, where he obtained great celebrity from his acquaintance with general literature, but more especially from his classical attainments; and so great was his fame before he had reached eighteen years of age, that the learned Erasmus exclaimed, "What hopes may we not conceive of Philip Melancthon, who, though as yet very young, and almost a boy, is nearly equally proficient in both languages! What quickness of invention! What purity of diction! What vastness of memory! What varied reading! What a modesty and gracefulness of behaviour! and, what a princely mind!" Nor were his attainments like that showy exuberance which excites wonder in youth, but is seen to be very commonplace in manhood; for even while very young, his treatises were of so substantial a character, that several of them, such as those on Logic, Ethics, and Physics, were long used as text-books in the German universities. And three or four years after the time that Erasmus uttered the above-mentioned exclamation, Luther said of him, "He is a mere boy and a stripling, if you consider his age; but our great man and master, if you reflect on the variety of his knowledge, which extends to almost every book. He is distinguished not only for his acquaintance with, but for his critical knowledge of, both languages; nor is he unskilled in Hebrew literature." with the 'kisses of his mouth,' and the savour of his good ointments poured forth,' will anoint those who are conducted into the palaces of Eden. United to him, we shall live and thrive, contemplating Zion and Salem in the secret silence of adoration. Such is the fruit of celestial knowledge, which will always prove worthy of our supreme regard when pure and unimpaired by hu man subtleties." It has frequently been asked, who was it that set agoing the Lutheran Reformation? But, from the pas sage we have just now quoted, as well as from other facts in the history of the times, it is obvious, that this question can at the utmost relate only to words. Melanethon did not meet with Luther till he came to Wittemberg, and this oration was delivered a few weeks after he came thither; yet he gives vent to that prime doctrine of the Reformation,-"that the Word of God must be kept pure and unimpaired by human subtleties," in language so explicit, as to shew clearly, that he was no mere inquirer, but one whose opinion had long been made up and fully decided. The Reformation arose in the outpouring of the Spirit of the Lord, and he wrought in a way beautifully illustrative of our Saviour's discourse to Nicodemus. We know not whence the wind cometh, yet we hear its sound. We cannot tell whence converting grace came, to Luther, or Melancthon, or Zuinglius, yet we perceive its power in all the three. At the time Melancthon was appointed to the Greek chair in the University of Wittemberg, Luther was Professor of Philosophy in the same place; and although in disposition these two individuals were wide. as the poles asunder, they were both begotten of the same God: and that spirit which dwelt in both, soon drew them into the closest and most lasting friendship. One circumstance tended greatly to the formation of this friendship. Luther had begun to study Greek, with a view of better understanding the Scriptures, and he placed himself under the tuition of Melancthon. But for this, or some similar circumstance, engaging these two individuals in the same pursuit, with an ardent desire of the same great end, it is not probable that a man like Melancthon, whose mildness approached to timidity, should ever have become so intimate with one like Luther, whose boldness was not less akin to rashness. From the time of their coming into contact, however, the union effected by the similarity of their scriptural sentiments and Christian principles, was too powerful to be destroyed by any dissimilarity of natural disposition, and for nearly twenty-eight years, It does not appear to be known at what time Me- even till the death of Luther, they were almost conlancthon first became impressed with the importance of stantly co-operating in the work of the Reformation. divine things. But while yet at Tubingen, Capnio, a Indecision, however, was one of Melancthon's failings; man of profound though somewhat fanciful learning, and although he, in the main, agreed with Luther in and a relative of his own, presented him with a small opinion before they met, he did not stand prominently Bible, which he made his constant companion, and il-forward for nearly a year afterwards, as a reformer of lustrated with numerous notes. And, from a discourse the abuses of the Church of Rome. This was upon delivered a few weeks after his arrival at Wittemberg, occasion of the celebrated disputation which took place whither he went to reside after a six years residence at at Leipsic, first between Carlostadt, Professor of Tubingen, one cannot fail to perceive, that he had re- Theology at Wittemberg, and Eckius, Professor of ceived the truth in the love of it. Notwithstanding his Theology at Ingolstadt, and afterwards between Luesteem of human learning, he obviously regarded divine ther and the same Eckius. Melancthon, it is said, truth as the pearl of great price. In speaking of the gave several valuable hints to Carlostadt; however, usefulness of Hebrew and Greek literature to ascertain he took no prominent part in the discussion. But, the meaning of the Word of God, he uses language after the disputation, having given it as his opinion, which shews, that, even at this early period, he was in a letter to a friend, that Eckius had the worse of deeply imbued both with the spirit of Christianity, and the controversy, and this letter having come by some with that great principle of the Reformation,-search chance into the hands of Eckius, that individual pubthe Scriptures. "Whenever we approach the fountains lished a reply, so acrimonious and contemptuous, that of truth," says he, "we shall begin to grow wise in Melancthon found it necessary to come forward in selfChrist, his commandments will become obvious, and we defence, with a small tract, as remarkable for meekshall be regaled by the blessed nectar of heavenly wis- ness as that of the other was for violence. dom. When we have gathered the clusters amongst 'the vineyards of Engedi,' the bridegroom will come, 'leap It is related of Melancthon, that "when he changed his religious views, he conceived it impossible for others to withstand the evidence of truth in the pub- | lic ministry of the Gospel; but after forming a better acquaintance with human nature, and living to witness the futility of those fond, but ill-founded expectations, which a warm-hearted piety is at first disposed to cherish, he remarked, that he found old Adam was too hard for young Melancthon." After the diet of Worms, in 1520, the Elector Frederic, having through his care of Luther, who would not take sufficient care of himself, shut him up in the Castle of Wartenberg, the management of the Reformed Church devolved upon Melancthon; and this trust he fulfilled, by the publication of defences against the attacks of the doctors of the Sorbonne, and also of a piece admirably adapted to give to Christians distinct views of divine truth, entitled, "Theological Commonplaces." In 1522, those fanatics, called Anabaptists, made their appearance. Their pretensions to inspiration staggered Melancthon; but his self-distrust having led him to apply to Luther for advice, the good sense of that individual led him to reject all such pretensions, where no divine proof of their reality is produced. The vanity of Carlostadt, however, subjected him to the spirit of fanaticism. Luther escaped from Wartenberg, being desirous of personally opposing the fanatics, and having better opportunities for going on with his translation of the Scriptures. Melancthon was of great use to him in this latter work. About the years 1524 and 1525, great exertions were made by Campeggio, the Popish legate, to bring back Melancthon to the Romish Church, or, if that were found impossible, to deprive the Reformers of his valuable assistance. Campeggio first tried him personally, but was dismissed, with an appeal "to all who valued the safety of the community, to co-operate in healing the wounds of the Church." Philip, Landgrave of Hesse, was next employed to use his influence, but Melancthon had the happiness of rendering him a decided supporter of the Reformation. Afterwards, the wily, temporising Erasmus was had recourse to; but Campeggio received an answer highly honourable to him who gave it: "For my part I cannot, with a safe conscience, condemn the sentiments of Luther, however I may be charged with folly or superstition. That does not weigh with me. But I would oppose them strenuously, if THE SCRIPTURES were on the other side; most certainly, I shall never change my sentiments, from a regard to HUMAN AUTHORITY, or from the DREAD OF DISGRACE." A year or two after, upon the peace which followed the first diet of Spires, Melancthon having written a Directory for the use of the Churches, without giving vent in it to that abusive language which the Papists thought natural, it was suspected that he was become lukewarm in the cause of the Reformation; and King Ferdinand tried to gain him over to the Romish persuasion, by promising him any remuneration he should ask; but in this, as in other cases, he shewed, by his conduct, that there is no necessary opposition between Christian moderation and Christian stedfastness. Indeed, Melancthon would have been an honour to any cause; and his moderation gave rise to hopes that he would be brought more easily than any other of his party to change his sentiments. Accordingly, in the discussion which took place between the Saxon and Swiss reformers, on the subject of the real presence in the sacrament, recourse appears to have been had, by the latter more especially, to Melanethon; but though they held the truth, it is evident, from the reply of Melancthon, that they had put it in such a form, as to make it harsh and disagreeable to every man of a Christian spirit; for he speaks as one who felt that, in denying the bodily presence of Christ, they denied his spiritual presence likewise." But," said our reformer, "though we are not yet agreed whether the body and blood of Christ be corporeally present in the bread and wine, yet, as far as conscience permits, each party shall manifest a Christian affection to the other, and both shall earnestly implore the Almighty God that he would, by his Spirit, lead and establish us in whatever is the truth." At the second diet of Spires, all farther innovation in religion was interdicted, and the celebration of the mass commanded; and accordingly, the reformers had no course left but to protest against the decisions of the diet, and hence they got the name of Protestants. This took place on the 19th of April 1529. Melancthon, who was at this diet, was greatly distressed at the result of it. But the sufferings of this man of God were for his profit. When his friends strove to comfort him, he replied, "If I had no anxieties I should lose a powerful incentive to prayer; but when the cares of life impel to devotion, which is the best means of consolation, a religious mind cannot do without them. Thus trouble compels me to pray, and prayer drives away trouble." In the year 1530, the diet of Augsburg, at which the Emperor Charles V. was present, was held. Melancthon was requested to prepare a statement of the Protestant principles, which might be laid before the diet of Augsburg. He hereupon, though not without many prayers and tears, drawn forth by his sense of weakness, prepared the celebrated Augsburg Confession. In all essential points, except in so far as the sacraments are concerned, it agrees with the Thirty-Nine Articles, and the Confession of Westminster. After the Protestant Confession was read, a confutation was prepared out of the writings of the fathers, and about five months afterwards an edict was issued putting all under the ban of the empire who did not hear mass, pray to the virgin, saints, and images, and observe holidays. During the diet Melancthon had exhibited much greater firmness than, from his character, might have been expected, but after its conclusion he became much depressed. Whilst in this state of depression, he, together with "Luther and other divines, met for the purpose of consulting about the proper measures to be adopted in the present exigency, and after having spent some time in prayer to God, from whom alone they could expect adequate assistance, Melancthon was suddenly called out of the room, from which he retired under great depression of spirits. He saw, during his absence, some of the elders of the Reformed Churches, with their parishioners and families. Several children were also brought, hanging at the breast, while others a little older were engaged in prayer. This reminded him of the prophetic language," "Out of the mouth of babes and sucklings thou hast ordained strength, because of thine enemies, that thou mightest still the enemy and the avenger.' Animated by this interesting scene he returned to his friends with a disencumbered mind and a cheerful countenance. Luther, astonished at this sudden change, said, "What now! what has happened to you, Philip, that you have become so cheerful?" sirs," replied Melancthon, "let us not be discouraged, for I have seen our noble protectors, and such as, I will venture to say, will prove invincible against every foe!" "And pray," returned Luther, thrilling with surprise and pleasure, "Who and where are these powerful heroes?" "Oh!" said Melancthon, they are the wives of our parishioners, and their little children, whose prayers I have just witnessed-prayers which I am satisfied our God will hear; for as our heavenly Father, and the Father of our Lord Jesus Christ, has never despised nor rejected our supplications, we have reason to trust that he will not in the present crisis." this saying of his might almost be looked upon as prophetic, for although the stormy cloud continued to hover over them, it did not burst during the ensuing fifteen. years. In that period he received invitations from Francis I. of France, and Henry VIII. of England, to 66 And visit their respective kingdoms, but although he wished to comply, the elector interdicted him. He was also engaged frequently in controversies of a pacificatory nature, with the Papists and Swiss Protestants, which, like previous ones, were of little or no benefit. His conduct in these gained for him the character of great wisdom and Christian meekness, amongst those who could appreciate his desire of Christian unity, whilst that unfeeling host who are ever more ready to judge others than to judge themselves, calumniated him, saying that he had denied the truth and recanted. But that same Christian spirit which led him to act with meekness towards those that erred, also led him to do his duty to the Protestant Churches, even though they reviled him. In one of his discussions with the divines of the Church of Rome, he remarked, that the " Sacrament had no significance beyond its divinely appointed use, and that Christ was not present for the sake of the bread, but of the recipient," (thereby striking a death blow at the adoration of the host) a sentiment which so delighted Luther, when it was repeated to him, that he exclaimed, "Admirable, Philip! thou hast seized from the Popedom what I should not have dared to attempt." On another occasion, being puzzled by a sophism of Eckius his opponent, he said, I will give you an answer to-morrow. "Oh!" said his antagonist, "there is no merit nor honour in that, if you cannot answer me immediately." To which he replied, in these memorable words, " My good Doctor, I am not seeking my own glory in this business, but truth. I say, then, God willing, you shall have an answer to-morrow." In the year 1545 new and increased troubles began to be prepared for the Protestants. The Roman Pontiff summoned a general council to be held at Trent, and when the Protestants, by the pen of Melancthon, declared against it, the emperor prepared to settle all religious disputes by force of arms. To add to the troubles of the Church at large, and more especially of Melancthon, Martin Luther was removed, by the hand of death, on the 18th of February of the following year. The whole controversy between the Papists and Protestants had all along, as at the present day, respected the authority of Scripture, as the only implicit rule of the Christian Church. And the Council of Trent, that this question might be rendered obscure and involved, decreed that the Apocryphal books be received into the Canon, and the traditions be reckoned of equal authority with the Scriptures, and the Vulgate be received as the only authentic version; all who disputed these decrees being anathematized. The emperor and the Protestants were now at open war. Maurice, Duke of Saxony, suffered himself to be bribed by the emperor to invade the Electoral Dominions, though the elector, John Frederic, was his nephew. John Frederic was taken prisoner, and Maurice made elector in his room. The war dissolved the University of Wittemberg, for nearly a twelvemonth. And after its conclusion, the emperor commanded that all disputes between Protestants and Papists be referred to the Council of Trent. In the mean time, an act of uniformity, called the Interim, drawn up by Papists, was endeavoured to be forced upon the Protestants, and had the effect of driving upwards of four hundred pastors from their stations. In these circumstances Melancthon took up his pen against the Interim, but conceded as much as an adherence to Scripture permitted, and, on account of his concessions, he was accused by many, especially by Flaccus Illyricus, a man of good talents and much learning, but of a violent temper and an envenomed spirit, as having betrayed the Gospel liberty, and returned under the Papal yoke; and these reports were not only received in Germany, but even reached the British Churches. And to so great a height did the malevolence of Flaccus and his adherents rise, that they declared they would not leave him a foot of ground to stand upon in Ger many. But for the consolations of religion, these troubles would have overpowered him. But troubles coming from without the Church did not render him afraid, for he remembered the divine promise that God would not forsake his people; and as for those arising to himself, from individuals within the Church, he knew his innocence of the charges, though he acknowledged he had sinned against God, in attending to the subtle disputations; and when threatened with banishment from his native land, he said, "I sincerely wish they would do it quickly, as the Son of God said to Judas. If I die there will be a footing for me in heaven; or, if I continue in the body, I shall still be associated with pious and learned men, either in Germany or elsewhere." In the diet of Worms, held in 1557, Melancthon had his last public conference with the Papists respecting the rule of faith; but "his opponents would not allow him to retire from controversial writing. That same year, his wife, who had borne him four children, died, after a union of thirty-seven years, in the bonds not of marriage only, but of the deepest and most Christian affection. This must have been a sad loss to a man of his domestic turn of mind; but he had been weaning from the world, and, upon hearing of her death, (for at the time he was unavoidably absent from her,) "he only uttered a kind of tender farewell to his beloved Catherine, adding, that he expected very soon to follow her." "Melancthon survived his beloved partner only about two years and six months." During that period, he was rapidly ripening for heaven. When any of his Christian friends dropped around him, as many of his early acquaintances were now doing, he would speak in such language as the following:-" Let us congratulate Vitus, now removed to the delightful society of the heavenly Church; and be stimulated by his example to prepare for the same journey." As he felt, from his increasing infirmities, that his end was approaching, he wrote down several reasons for desiring to leave this and go to the heavenly world. To the last he endeavoured to discharge the duties of his professorship. He lectured on the 12th of April 1560, and would have done so on the 14th, had not his friends, unknown to him, taken care to dismiss the students. He had always been remarkably fond of the young, and attentive to their eternal welfare. The following anecdote, in regard to this point, is related of him: A Frenchman one day found him holding a book in one hand, and rocking his child's cradle with the other. Upon his manifesting considerable surprise, Melancthon took occasion to converse in so pious and affectionate a manner with his visitor, on the duties of parents, and on the regard of heaven for little child. ren, that his astonishment was quickly transformed into admiration." And the same feeling manifested by this anecdote abode with him to the last. In the course of the 18th of April, seeing one of his grandchildren near him, he said, "Dear child, I have loved you most affectionately: see that you reverence your parents, and always endeavour to please them, and fear God, who will never forsake you. I pray you may share his constant regard and benediction." the morning of the 19th, he spoke of his firm confidence that the reform principles, being true, would prevail, adding, "If God be for us, who can be against us?" In the course of the day, after quoting the passage, 66 On Being justified by faith, we have peace with God through our Lord Jesus Christ," he shewed that he was still the same man of peace, exhorting his son-inlaw, in the words of David, "Let them curse, but bless thou;" and, "My soul hath dwelt with him that hateth peace. I am for peace, but they are for war." Upon being asked by his son-in-law if he wanted any thing else, he replied, "Nothing else but heaven," and desired that he might not be any farther interrupted. Soon afterwards he made a similar request, entreating | near us again. After this we obliged the children to those around him, who were endeavouring, with officious kindress, to adjust his clothes, "not to disturb his delightful repose." He died that same evening; the last discernible motion of his countenance being that which was peculiar to him when deeply affected with religious joy. After his death, the public were allowed, for a day and a-half, to inspect his remains; and, of the multitudes who availed themselves of the opportunity, none could avoid shedding tears." His remains were placed in a leaden coffin, and deposited close to the body of Martin Luther. The crowd of students, citizens, strangers, and persons of every class who, together with the professors, attended the funeral, was never exceeded on any occasion within the memory of the spectators." THE ORIGIN OF THE ORPHAN HOUSE AT HALLE. ILLUSTRATIVE OF THE DOCTRINE OF A SPECIAL PROVIDENCE. "THERE being a very ancient custom in the city and neighbourhood of Halle in Germany, that such persons as are disposed to make charitable distributions among the poor, do appoint a particular day in which they order poor people to come to their doors to receive it; I willingly, says professor Franck, fell in with this commendable custom, so soon as I came to be settled at Glaucha, as minister of that place; and withal I thought fit to give them some wholesome instructions, tending to the good of their souls, being grieved at the gross ignorance of this sort of people, which is cne great cause of that wicked and dissolute sort of life, to which the generality of them abandon themselves. I therefore ordered the poor people to come every Thursday to my house, and told them that now, for the future, both spiritual and temporal provision was designed for them. This exercise was begun about the beginning of the year 1694. The number of the poor increasing, I was obliged to try several ways to keep up the work once begun. I caused first an alms-box to be handed about every week to well disposed students, and all such as were willing to contribute to so good a work; but this soon proving a burden to some, I laid this quite aside, and fixed a box in my parlour, with these words written over it, 1 John iii. 17. Whoso hath this world's goods, and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him?' and under it, 2 Cor. ix. 7. Every man according as he purposeth in his heart, so let him give; not grudgingly, or of necessity: for God loveth a cheerful giver.' This was intended for a tacit admonition to all that came in, to open their hearts towards the poor. This box was put up in the beginning of the year 1695. 6 "About a quarter of a year after the box was set up in my house, a certain person put into it, at one time, to the value of eighteen shillings and sixpence English. When I took this into my hands, I said, in full assurance of faith, This is now a considerable fund, worthy to be laid out in some important undertaking, wherefore I'll even take this for the foundation of a charity school.' I did not confer with flesh and blood about this affair, knowing well enough that human reason, foreseeing a future want, is too apt to fly back, and, by its puzzling suggestions, to break even the best ordered and concerted measures. So I caused, the same day, as many books to be bought as cost eight shillings, and got a student to teach the poor children two hours in a day, who then readily accepted of these new books; but of twenty-seven distributed among them, four only came to our hands again, the rest being kept or sold by the children who went away with them, and never came leave their books behind, when they had learned their lesson. For the charity school I got a place fitted up before my study, and caused a box to be fixed on one of the walls, at the top whereof I set down these words: For defraying the charges of putting to school poor children, and providing books and other necessaries for them, Anno 1695.' And at the bottom, Prov. xix. 17. 'He that hath pity upon the poor, lendeth unto the Lord; and that which he hath given will he pay him again." "After I had been thus employed for a while about this practice, I saw that all our endeavours upon these poor vagrants, and even upon such as seemed the most hopeful, were very much frustrated, because these good impressions, which, perhaps, during their stay in the school were stamped on their mind, were obliterated again whilst they were abroad. This, therefore, made me resolve to single out some of the children, and to venture upon their maintenance and their education too. And this was the first occasion that prepared my mind to concert measures for setting up an hospital, even before I knew of any fund whereon to raise my design; it happening to me, which is usual to persons under such circumstances as mine were, I mean if one hath but courage enough to bestow one groat upon the poor, he afterwards will be as willing to part with a crown. Thus the first foundation of our hospital was laid, neither upon any settled fund for this purpose, nor upon any sure promise of great persons and their assistance, as hath been since reported by some, and conjectured by others, but entirely upon the providence and fatherly blessing of our great God, who is able to do exceeding abundantly above all that we can either ask or think;' and this made me not to scruple the truth and certainty of things not seen. Such of the orphans as seemed the most promising, I put out to persons of known integrity and piety, to be educated by them, because we had poor children brought together before we had built an house to receive them. In the mean time the Lord inclined the heart of a person of quality to lay out the sum of a thousand crowns for the use of the poor, and two other persons supplied us with four hundred crowns, to encourage the design on foot, so that we now were able not only to defray the charges of maintaining the orphans, but to purchase also a house, into which we removed the twelve orphans (for so many we had now got together) from the persons hitherto entrusted with their care, and a student of divinity was appointed for the management thereof, who furnished them with diet, clothes, bedding, and other necessaries, provided them with good schooling, and so proved a father to them. This was begun in the year 1696, a week before Whitsuntide. "After the children had been a while under this management, and the Lord most visibly relieved our wants, a larger project was set on foot, viz., to bring the hospital to a firmer and more complete settlement, especially since we saw that the number of the children so far increased that the aforesaid house proved too strait for them. All which excited me more and more to attempt the building of an hospital myself, the hiring of more houses, scattered up and down, being attended with too many difficulties. The Lord knows we had not so much as would answer the cost of a small cottage, much less such a building as might hold about two hundred people. And yet he so strengthened my faith, and gave me such a presence of mind, that I immediately resolved to lay the foundation of a new building. In the year 1698, July the 5th, the place being surveyed and adjusted, they began to break ground, which being finished a few days after, on the 13th of July the foundation of an hospital was laid, in the name of God. However, the Lord had provided so much money as enabled us to procure some timber, but as for the building itself, I was now to wait upon God, and from week to week to receive at his hand what he would be grariously pleased to furnish me with, for carrying on the same. The building was carried on successfully, and after such a rate, that in the year 1699, by the 13th of July, that is, within the space of one year, they were ready to cover it with the roof, although it did not escape the froward censures of ill meaning people, it being sometimes censured on account of its bigness, and sometimes on account of its beauty and magnificence. But unto such I used to answer in short, I must needs know of what bigness and value the house ought to be, which is necessary to complete my design. But, in the mean time, I assure you, that when the Lord has finished this house, he will be as able and rich to provide for the poor that are to lodge therein, as he was before.' By the foregoing account, any one may see in what manner our hospital was begun, viz., not with a settled fund laid up before hand, but with an hearty dependance upon the providence of God, to which our care for a future supply was faithfully committed, after it had carried us safely through the trials and difficulties of one day. From whence any understanding man may easily gather, that the management of this business must have been now and then attended with many extraordinary perplexities, which shall now be exemplified in some instances. Before Easter 1696, I found the provision for the poor so far exhausted that I did not know where to get any thing towards defraying the charges of the ensuing week, (which happened before I had been used to such awakening trials.) But God was pleased to relieve our want by an unexpected help; he inclined the heart of a person (who it was, where residing, or of what sex, the Lord knoweth,) to pay down one thousand crowns for the relief of the poor, and this sum was delivered to me in such a time when our provision was brought even to the last crumb. The Lord. whose work this was, be praised for ever, and reward this benefactor with his blessings a thousand-fold! "At another time all provision was gone, when the steward declared there was a necessity of buying some cattle to furnish the table, and of providing twenty or thirty bushels of flour to be laid up, besides other necessaries, as wood, wool, &c., if we would manage our business to the best advantage. Under these pressing circumstances I found one comfort, which was a presence of mind in prayer, joined with a confident dependance upon the Lord, who heareth the very cry of the young ravens. When prayer was over, I heard somebody knock at the door, which, when I opened, there was an acquaintance of mine holding in his hand a letter and a parcel of money wrapt up, which he presented to me, and I found therein fifty crowns, sent a great way for the relief of our poor. course was to God through faith. The expenses were necessary, and I saw not the least provision, nor any way to procure it. This made me resolve to retire intc my closet, and to beg the Lord's assistance in so pressing a necessity, but I designed first to finish the task I ther was about, being employed in dictating something to my students. Having done with this, and preparing now for prayer, I received a letter from a merchant, intimating that he was ordered to pay a thousand crowns to me for the relief of the hospital. This put me in mind of that saying, Isaiah lxv. 24. It shall come to pass, that before they call, I will answer; and while they are yet speaking, I will hear.' Nevertheless I entered into my closet, but instead of begging and praying, as I had designed, I praised and extolled the name of the Lord, and hope that others, who perhaps may come to read this, will do the like with me. "About Michaelmas 1699, I was in great want again. In a fair day I took a walk, and viewing the most glorious fabric of the heavens, I found myself remarkably strengthened in faith, by the gracious operation of the Spirit of God, and these and the like thoughts were suggested to my mind,How excellent a thing it is for any one, though deprived of all outward helps, and having nothing to depend on but an interest in the living God, the Creator of heaven and earth, to put his trust in him alone, and not despond in extreme poverty.' Now, though I well knew that the very same day I wanted money, yet I found myself not cast down; just as I came home, the steward addressing himself to me, said, 'Is there any money brought in?' for it being Saturday, he was to pay the workmen employed in the building of the hospital. To this I answered, No, but I believe in God.' Scarce was the word out of my mouth when I was told a student desired to speak to me, who then brought me thirty crowns from a person whose name he would not discover. Hereupon I asked the steward, 'How much he wanted at present?' He said, Thirty crowns.' I replied, Here they are, but do ye want any more?' No, says he. And so we were supplied in that very moment we wanted some relief, and even with that very sum that was required, which rendered the providence of God the more conspicuous. "Another time all our provision was spent. Then it fell out, that in addressing myself to the Lord, I found myself deeply affected with the fourth petition of the Lord's prayer, Give us this day our daily bread;' and my thoughts were fixed in a more particular manner upon the words, 'This day,' because on the very same day we greatly wanted it. While I was yet praying, a friend of mine brought four hundred crowns for the relief of the poor, and then I perceived the reason why I had found such a sweet savour in that expression, "In the year 1699, about February, I found myselfThis day,' and praised the Lord, at whose disposal are under great straits, and indeed it was an hour of probation. All our provision being spent, and the daily necessity of the poor calling for large supplies, that divine saying made deep impression upon me, Seek first the kingdom of God and his righteousness, and all these things shall be added unto you;' banishing temporal cares, and turning the whole bent of my soul upon a close union with God. When I was now laying out the last of the money, I said in my thoughts, Lord, look upon my necessity!' Then going out of my chamber to repair to the college, where I was to attend my public lecture, I unexpectedly found a student in my house, that waited for my coming out, and presented me the sum of seventy crowns, sent by some friends to support the hospital, from a place above two hundred English miles distant. And thus the Lord carried me through these trials, that neither the frame of my mind was discomposed within, nor our want discovered by token without. Soon after this, there was want again in every corner. The steward brought his book, and desired me to defray the weekly charges. My re any all things. Another time I fell into the deepest poverty, |