equal to. 3d, The advice of godly judicious friends may help to clear up our views of a special call in Providence. Jealousy in one's own mind of such advice, as unfavourable to our wishes, creates a suspicion that the subject would direct, not follow, the cloud. "In the multitude of counsellors there is safety." 4th, It sometimes throws a light upon a call, and determines it to have proceeded from the Lord, that it presents itself to us while we are walking with God in a path of duty. Gideon was threshing corn when he was summoned by the angel to deliver Israel; and most of the apostles of Christ were at their respec-/ tive occupations when called to the work of the ministry. A man who is heartily inclined to pursue his present calling, will seldom be found to quit it for another, until the way be made tolerably plain. -5th, We may take it to be a call of God to any situation, when the matter presenting itself appears in answer to solemn prayer. The call in some cases may be totally unexpected, and unlooked for; yet finding us in a dependent, lowly, believing, humble, and spiritual frame, may be no less considered an answer to prayer, than if particularly specified. But the hand of God appears still more evident, when duty, necessity, piety, and prudence have suggested the asking of a particular good in Christ's name, and it offers itself to us in that shape or form we humbly requested." In all thy ways acknowledge him," &c.-6th, If added to these, the call presents a wider door of usefulness, or a greater share of needful comfort and support, than a present situation may admit of; or when it opens a way out of a particular temptation; or affords a more extensive opportunity of glorifying God, and serving the church of Christ, we may more reasonably conclude that it is of God. II." If after having obeyed a similar call (in consequence of divine direction) is it lawful to recede?" This question also is not happily worded; but considering it in connection with the former, I suppose the meaning simply to be this: " After having discovered and obeyed such a call, is it lawful to recede ?" That the hand of God, in providence, has been seen in the call; or that we have, in consequence, dutifully complied with it, are no arguments wherefore we may not recede, provided we find sufficient reason so to do. The plainest intimations of Providence are not designed to suppress the exercise of reason and reflexion; but rather suppose and enjoin, in such a case, the proper use of both. At the same time, fickleness is no mark of having properly consulted the divine will and pleasure; nor does it establish the wisdom of character: "He that believeth shall not make haste." It may, however, be both lawful and expedient sometimes to recede from engagements into which an acknowledged Provi dence may have guided us. This will appear from the following cases which I shall produce, in order to illustrate the point in hand; and with these conclude, as the ingenious querist may readily suppose others of a similar kind. I have wished to engage in some trade or profession :-I seek God for direction in this, and Providence presents an opening; which, after mature deliberation, I embrace. But when I am fixed therein, I perceive, from better acquaintance with affairs, that I am incompetent to continue in it, or am likely to injure my circumstances, or may be exposed to sin by remaining in my post: in either or all of these cases it is both lawful and expedient to recede. I will suppose another case: I am called to be a pastor over a congregation; in the introduction to which, I endeavour to follow the leadings of Providence. I obey the call; but when settled over the flock, circumstances may alter, so as to render the situation unfriendly to my peace, or prove inadequate to my support in life. In this case it is lawful, after due trial, to embrace another opening in Providence, and quit my present si tuation. Warwick. THOUGHTS ON 1 JOHN V. 14, 15. J. M. And this is the confidence that we have in him, that if we ask any thing according to his will, he heareth us; and if we know that he heareth us, whatever we ask, we know that we have the petitions that we desired of him. Prayer is the breath of the heaven-born soul, and may properly be called the breath of God in the soul;-inasmuch as it comes from and leads to him. It is an expression of our thoughts of God and to God, in either silent desires or vocal sounds. It is an acknowledgment of our dependence, necessity, and hope, or expectation. If it be asked how are we to pray? we answer, With the Spirit, and with the understanding also; as in 1 Cor. xiv. 15.-In faith; as in James i. 6.—In submission; as in Matt. xxvi. 39.-With perseverance; as in Luke xviii. 1, &c. With a view to the glory of God; 1 Cor. x. 31. Phil. iv. 6.-Whoever is found in the exercise of prayer in this way, may be assured that he asks according to God's will; because it is agreeable to his direction in his word, which is his revealed' will; and also it is the 'work of his own Spirit, who maketh intercession for (or in) us, according to the will of God.-This, therefore, is the confidence that we have in him, That if we ask any thing according to his will, he heareth us: he never shuts his gracious ear against the voice of his own Spirit. And if he hear us, we know we have the petitions answered which we desired of him. If it be asked, How do we know that we have these petitions? we answer by making another enquiry: Do we know that we pray according to God's will, as before-mentioned? If so, we have these petitions granted, even in the present world. ...The praying soul, who has a feeling sense of these privileges, will say, in confirmation of this truth, "I know that I have petitions that I desired of him." Gornel. J. W. ANECDOTES. INFIDEL WIT REPELLED. A GAY young spark, of a Deistical turn, travelling in a stage-coach to London, forced his sentiments on the company,, by attempting to ridicule the Scriptures; and, among other topics, made himself merry with the story of David and Goliath, strongly urging the impossibility of a youth like David, being able to throw a stone with sufficient force to sink into the giant's forehead. On this he appealed to the company, and in particular to a grave gentleman of the denomination called Quakers, who sat silent in one corner of the carriage. Indeed, friend," replied he, "I do not think it at all improbable, if the Philistine's head was as soft as thine." : It was an excellent reply of a friend of mine (said Mr.. E-) when a gentleman took him up on the leads of his house,' to shew him the extent of his possessions : waving his hand about, "There," says he," that is my estate." Then pointing to a great distance, on one side, "Do you see that farm?" Yes." Well, that is mine." Pointing again to the other side, "Do you see that house?" 'Yes.' "That also belongs to me." Then, said my friend, Do you see that little village "Yes." Well, there lives a poor woman in out yonder?" "Yes." that village, who can say more than all this.' "Ah! what cau she say?" Why, she can say, Christ is mine.'- He looked confounded, and said no more. THE MAN OF THE WORLD AND THE CHRISTIAN. CAPT. Macnamara, who lately killed Col. Montgomery in a duel, intimated on his trial, that he could have overlooked the conduct of his antagonist, if the public would have overlooked his in doing so. The public opinion, therefore, was his God. Religion and humanity, as he in effect acknowledged, might require him to act otherwise; but he was a gentleman, and public opinion must be obeved! Col. Gardiner received a challenge; but Col. Gardiner was a Christian. "I am afraid of sinning," said he; "bat you know I am not afraid of fighting," and thus declined the challenge. Query, Did this answer imply that he was a coward? G. Dbituary. JOHN WHITEHEAD, Of Thornborough, near Buckingham, died Nov. 1, 1802, in the 59th year of his age. He was born at Leckamstead, a village in that county, and was brought up to husbandry. As his parents were not serious, they did not bring him to hear the gospel; so that he had no spiritual advantages in the early part of his life. When come to manhood, he continued to attend the parish-church at Thornborough, to which village he was removed. He married a woman much preju. diced against the gospel; and although it was preached in a neighbouring church, and by Dissenters once a month at Thornborough, yet neither of them heard it often. It is true, indeed, that the husband was never a persecutor; but he was so much a Pharisee, that he esteemed the gospel unnecessary for such a moral and religious man as he then thought himself. Thus he continued until some time in 1799, when his first wife died; and about a year after, he married again. His second wife was much younger than himself; and, when they were married, she was so given up to vain amusements, that she had no relish for real religion. However, being acquainted with some Dissenters, and as she was fond of their singing, she occasionally heard the preaching at Thornborough. After she had heard Mr. Scraggs several times in the village, it pleased the Lord to make his preaching the means of her conversion; and some months after, she joined his church at Buckingham. The wife being thus spiritually changed, induced her husband to attend constantly on the village-preaching; and after. wards he was prevailed on, though with some reluctance, to hear the gospel at the meeting to which she belonged; and, in a few weeks, the preaching was made effectual to his salvation. The husband, and wife now began to find great com. fort in serious conversation; and the gospel seemed so delightful to each of them, that they were very zealous, and constantly attended all the means. But their happiness on earth was not to continue long, for very soon, the health of the deceased began to decline. At first, his disorder affected his head, then it turned to a fever, and at last to a dropsy; which put an end to his natural life. In the life and death of John Whitehead there are some remarkable circumstances. He was for many years a strong Pharisee. He was near fifty-seven years of age before he knew the power of the gospel; and he did not live two years afterwards. Thus the Lord cut short his work in righteousness. He had no learning, nor fluency of speech; - but yet, there was something sincere and savory in his way of speaking concerning experimental godliness, which was very pleasing to those gracious persons who were intimate with him. He also knew more of the peculiar doctrines of grace than could have been supposed, from the short time he lived after his conversion. The manner in which he behaved during his painful illness, plainly proved that he felt the supporting consolations of the Spirit. The nearer he came to his death, the more earnest he was to give his dying advice to several who came to see him,-and the clearer his evidences seemed to himself and others. Some visited him, whom he believed were depending on their works for justification in the sight of God; these he solemnly warned not to rely on their duties for salvation; but to trust only, as he did, to the merits of Christ. A short time before his death, he conversed very sweetly respecting Christ, and his free grace; and took leave of his wife, charging her to cleave close to the Lord. He was favoured with the use of his senses through the greatest part of his illness; and some hours before he died, a serious friend said to him, "I trust you have reason to hope that your sins are pardoned, through LUCINDA WHITE. FROM a manuscript paper, which has been found since her death, containing an account of her religious experience, it appears that she received her abiding impressions from the last sermon preached by the late Rev. Mr. Philip Oliver, at St. John's church, Chester, when she was then in the 16th year of her age. To use her own language, The word was clothed with divine power; and she felt a strong desire to turn her back upon the world, and serve the Lord." Her own artless narrative simply describes those vicissitudes of hopes and fears, joys and sorrows, which usually characterize the experience of every Christian. Her subsequent conduct was consistent with this profession. She first joined the Methodist So. ciety; but soon after withdrew from the connexion, and became decidedly Calvinistical in her sentiments. Though she moved in an humble sphere of life, in which she was dependent upon others, yet the instances of her liberality and charity to those who were in inferior circumstances, were uncommon. Like another Dorcas, her leisure time was employed in making garments for the poor. In this respect, she was an example worthy imitation, particularly to the daughters of afAuence and prosperity. But I hasten to that period, the most interesting and important. She was taken dangerously ill on the 13th of December last, in consequence of an emetic which operated too powerfully, and brought on a bilious fever. She entertained hopes of recovery till the evening of Christmas-day, when she observed to a friend, that it was impressed upon her mind that she should die. She desired one who attended her during all her illness, not to be surprized if she appeared sometimes harrassed with the fear of death. After she was removed to the habitation of one of her friends, she expressed a strong confidence that all would be well; though she did not enjoy that comfort she wished. On the Sabbath morning before her departure, she replied to a friend, who enquired as to the frame of her mind, "I am calm and serene, and have no cause to doubt." Soon after she remarked, "Though I have been jealous that my desire to depart arose from the pain I suffer; yet, I rejoice to feel a wish to depart, and to be with Christ, because I love him." On the same evening, about twelve o'clock, she was deprived of her speech; and her friends expected her death every moment. She was desired, if happy in her mind, to express her feelings by lifting up her hands; which she repeatedly did, and clasped them with the warmest emotions to her breast. When her speech returned, she said, "I shall not go yet." The next morning she was asked how she felt; she replied, "I am disappointed, I thought to have been with Jesus before now.” On Tuesday morning she asked a friend "How long do you think I shall be before I am with God?" The reply was, Not long-how do you feel yourself?' She answered, "As to Heaven, I have no more doubt of being there, than if I were there. I have not those raptures some experience; I had rather have confidence that God is God, and that he is my God." Soon after, she said, "I trust in Christ! I can do nothing." She was asked, 'Do you think Christ a sufficient Saviour?' "Yes," said she, "I know in whom I have believed." It was observed, You don't rest on any thing you have done." No;" ;" she answered, "but be. cause Jesus hath loved me, and given himself for me." She frequently remarked, "What a mercy it is, that I have not to attend to the concerns of my soul along with the pain of my body! but," added she," if I were to suffer as many years as I have days, I shall not say, when I get to glory, that my |