were called upon to offer up our prayers to the Almighty, that he would turn from us this punishment, which we confessed that our sins deserved. When public prayers were offered for deliverance, many a one, we trust and believe, did put up the sincere confessions of the heart, and did pour forth their prayers with a sincere desire that God would give them true repentance, would draw them to him in the bonds of closer affection, and prepare their hearts, by the influence of his Holy Spirit, that they might be found watching whenever he should see fit to call them to their account:-and many a one did offer up fervent prayers for the good of his country, that true religion might be established and prevail amongst us. heavenly Father has dealt very mercifully with us! A day of public thanksgiving for such mercy is now appointed. May every one who is called a Christian put forth the praises and thanksgivings of a true Christian, from his heart and from his soul! Our V. "BE YE HOLY IN ALL MANNER OF CONVERSATION." WE must express our entire love to God by an impartial and uniform obedience, by denying all ungodliness and worldly lusts, and living soberly, righteously, and godly in this present world, with true integrity and sincerity of heart. Even evil men will obey in some instances: witness Herod he gave John the Baptist audience: he heard him gladly: he reverenced his person and was so wrought upon by the power of his doctrine, and the strictness of his life, that "he did many things," saith the Evangelist, (Mark vi. 21.) but yet he would not part with Herodias, his brother Philip's wife :-a plain argument that he acted not upon a principle of conscience and religion, but upon some other motive, which made him do, not what was most requisite, but what was most consistent with his lust, and most easy to be done. And such are those amongst us, who fancy that listening to instruction, and complying with some services, is religion, whilst they keep some favourite vice in their bosom, which is unto them like a darling Herodias, which they will not part with. One is very temperate, and at the same time an oppressor :-another thinks he must be 1833.] QUESTIONS FROM SCRIPTURE. 133 just to men, but he neglects prayer: a third prays often, but is proud and censorious: a fourth professes to fear an oath, but lives in adultery: a fifth is as strict in outward religious observances as the strictest Pharisee, but hateth his brother. All hypocrites cling to some darling sin. But though they love to sin without being told of it, yet, whatever that darling vice is, it is not lawful for them to have it, because it is utterly in opposition to that purity of flesh and spirit, wherein true holiness doth consist: they love that which God hates; and that defiles them, though it be but a single lust:-that single act permitted, is a proof that the mind is still corrupt, being not renewed by the spirit of grace :-and in clinging to this one sin, they prove that they would commit others also, if they had equal temptation. If we are the true servants of God, we shall abhor all sin :-for what God hates,-his people hate:-the true Christian will seek to abstain from every sin; and to be holy in all manner of conversation. Sent by OBSCUrus. QUESTIONS FROM SCRIPTURE. (Continued from page 103.) ́ WE are told that we must hate father, and mother, and brother, and sister, if we would be followers of Christ. (Luke xiv. 26.) What is the meaning of the word hate, here, and in many other parts of Scripture? for it cannot. mean that we are really to have a dislike to those whom it is our duty to love. St. Paul teaches us, that we are to let our conversation be such as becometh the Gospel." (Phil. i. 27.) Again he says, "Our conversation is in heaven." (iii. 20.) What is the meaning of the word "conversation" in these places? St. Paul is not here teaching the Philippians that the words of their mouths are to be on heavenly subjects, though in a true Christian there will be much of this; for, "out of the abundance of the heart the mouth speaketh :" but, in the above passages (and others where the word "conversation" is used) something more is meant. What is it? St. Paul says to the Romans, "Whatsoever is not of I faith is sin," (xiv. 23.) What is the meaning of faith, in this passage? V. (To be continued.) VAIN THOUGHTS. O JERUSALEM, wash thine heart from wickedness that thou mayest be saved. How long shall thy vain thoughts lodge within thee? Jer. iv. 14. Vain thoughts-evil tempers-inattention! We are guilty of vain thoughts, when, in attendance on public worship, or in private devotions, we allow such thoughts to dwell in our minds. We cannot always prevent their entrance, but we may resist, and by God's grace overcome them.-We are commanded to do so, and, whatever is commanded, we have within our reach the means of performing.-The warning applies as much to Christians as it did to the Jews.We are guilty of vain thoughts, when, allowing in ourselves evil tempers and worldly imaginations, we presume upon God's goodness, and flatter ourselves, that, notwithstanding our negligence and inattention to our plainest duties, we shall still find acceptance with God. It is owing to vain thoughts, that many perform all the outward duties of Christians, attending the divine services of religion without any amendment of their lives, and without satisfaction;-nay, by such conduct, adding the sin of hypocrisy to the rest. When any duty is required, and enjoined in Scripture, and we are seeking to perform it, the grace of God is ever ready, in answer to our prayers, to give us strength for our appointed work. And when we are succeeding in our endeavours, and advancing cheerfully in our course, we are not to forget to whom our success is to be ascribed; we are to remember to "give God the praise."-Sent by a Constant Reader. -- REPENTANCE. LET us not stifle thought in worldly concerns or frivolous recreation but let us go to our retirement, commune with our hearts, and then inquire what there is which needs repentance,-which needs to be changed in ourselves, and in our ways. We can hardly be at a loss to know. God will suggest the truth to us, if we open our 1833.] THE HOLY SPIRIT. 135 case before him. What would disturb us, if we were on our death-bed? What did disturb us, when last we thought ourselves in some danger, or when conscience last whispered to us, that all was not right between God and us? Was it, that we had been "lovers of pleasure more than lovers of God?" Was it, that we had yielded to temptation? Was it that we had followed the customs of men more than the laws of God? Was it that we had thought little of the souls of those around us? Was it that we had no clear views of redemption through Jesus Christ, or no proof of our interest in the everlasting covenant? Whatever it was, let us lay it before our God and Saviour, in obedience to his gracious invitation, "if peradventure he will give us repentance," to the seeing, and acknowledging, and practising the truth. But we must not lose an hour, lest the hour that it is lost should never return.-Bishop of Chester. FAMILY SERMONS, No. 5. THE HOLY SPIRIT. THE invisible operation and assistance of God's Holy Spirit, by which we are disposed towards that which is good, and made able to perform it, is a confessed doctrine of Christianity. Our natural life is preserved by some union with God, who is the fountain of life to all the creation, in a way which we cannot understand: we find that we are alive, as we find we think, but how, or by what influence from God our life is supported, is a secret into which we cannot enter. It is the same thing with our spiritual life, or life of grace. It arises from some invisible union with God, or divine influence; which, in this state of life, we cannot comprehend. Our blessed Saviour saith," the wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth," so is every one that is born of the Spirit. This shows us how ignorant we are of the manner of the operation of the Holy Ghost. We may feel its effects, as we may perceive the effects of the wind; but are as much strangers to its manner of coming upon us, as we are strangers to that exact point from whence the wind begins to blow, and where it will cease. The Spirit of God is like the nature of God, too high for our conceptions, whilst we dwell in these dark houses of clay. But our blessed Saviour has, in some degree, helped our conceptions in this matter, by the manner of his giving the Holy Spirit to his disciples, " And he breathed on them, and said unto them, receive the Holy Ghost." Now, by this ceremony of breathing, we are taught to conceive of the communications of the Holy Spirit, with some likeness to breath or wind, that its influences come upon us in some manner, most like to a gentle breathing of the air. Representations of this kind are only made in compliance with the weakness of our apprehensions; which, not being able to conceive heavenly things as they are in their own nature, must be instructed, by comparing them to such things as our senses are acquainted with. Thus the wisdom and knowledge that is revealed from God is compared to light; not because light is a true representation of the wisdom of God, but because it serves to represent it to our low capacities. This doctrine shows us to ourselves, in a new point of view; and may serve to teach us several truths, which we should otherwise not so readily apprehend. We are to consider ourselves as inspired persons, that have no knowledge or wisdom but what comes from God; and that this wisdom will no longer dwell with us, than so long as we act and conduct ourselves conformably to it. So that we must not vainly deceive ourselves, in saying, where is the harm of such indulgences, or such vanities, or foolish amusements? but must consider whether they are such as are conformable to a life that is to be directed by the Holy Ghost. Whether they will invite his assistance, and make him delight to dwell with us. In this manner we must examine, and try all our ways of life, as well our cares as our pleasures, and all our tempers and inclinations; for unreasonable cares, as well as unreasonable pleasures, are equally contrary to the wisdom of the Holy Ghost, and equally separate us from him. People often think their designs and diversions |