the inhabitants of that city not "see the rod and him who appoints it?" If they see it, must they be silent, and not point it out to others, and improve it themselves?

Conversation on religious subjects, may be carried on without spirituality of thought, affection, or aim. And when this duty is attended to with levity and indifference, it is worse than the neglect of it. And the more a man talks upon religious subjects without acting well, the more injury he does to the Gospel. And if he affects great humility, spirituality, and enjoyment of God, it is still worse. Yet it is a sad truth, that many professors who are covetous, unjust, and worldly-minded, talk so confidently of their own salvation, and so largely and frequently upon the love of God, that an upright Christian must often be grieved, a weak Christian often put out of countenance, and an unbeliever disgusted. But such a man will always be despised, both by the church and the world." The prating fool shall fall," into contempt and ruin. Some believe that God loves them, and strengthen this belief by their deceitful selflove, which leads them to form a good opinion of their own views and condition. A false joy and the delusion of the devil strengthen their assurance. Sin does not break their peace. If Providence smiles on them, it is taken as a distinguishing mark of his love to them; and all the promises are considered as made to them. These persons are very suspicious of others, unless they evidence a good opinion of their singular piety. Another, with a good memory, may retail stories in such numbers, and relate them in such various companies, that many may hear with attention, and suppose with the self-admiring prater, that he is wonderfully spiritual. When, at the market, he lies, cheats, and over-reaches for gain; at home he is proud and tyrannical to his domestics. Abroad, seeks applause by acting a character he does not sustain. Nearly the whole of some persons' conversation consists in observations upon ministers of the Gospel. They can give a history of many ministers: half of which they heard say, and, therefore, it is uncertain-the other half is often entirely false. Yet, to seem acquainted with ministers, to talk much about them, to sit in judgment upon their characters and sermons, is a fine set-off to some Christians, male and female.

No. CLV. INDECISION.

ONE of the greatest inconsistencies in the world, is, a Christian halting between God and the world; conscience and affections.Real religion will make a man happy, if he has enough of it: but if a person cleaves to God partially; halts-feels undetermined in his will and unsettled in his affections; he is perpetually at war with himself, and is much more miserable than the man of no profession. Lukewarmness in religion, is as painful, as it is criminal. The little such a man knows of God, mars his enjoyment of the world; and his

indifference excludes the enjoyment of God. In these cold days, are not most Christians unhappy? Are not their doubts and fears and complaints, grievous evidences of the fact? To what is it owing? In some measure to this their "hearts are divided." They would be happy in God, whilst they seek him with indifference, and the world with eagerness. They substitute mere complaints of their barrenness, for an earnest application to God, and an humble walk with him. They pray to God, in their closets, morning and evening; and then forget him from morning to evening. They read little of the Bible, and much of human authors. They are more concerned to find the marks of a Christian in books, than to act the Christian in temper and practice. Their profession makes them friends to each other; but their carnality prevents mutual service to each other. They hear all the tales of the day, and relate all they hear. In their regular visits, they are mere gossips. Their experience is so poor, that to mention any part of it, would show the nakedness of the land, or render their characters suspicious. And if any thing of the kind is named, it will amount to this, that they are self-condemned, suspicious of their own sincerity, and at an entire stand.

Upon such christians, the tears, prayers and labours of ministers are nearly lost. They hear much, and instead of improving the sermons to profit themselves, they content themselves in praising or censuring the minister. With cold-hearted Christians, ministers are more talked of than their Master;-as if they preached themselves, not Christ Jesus the Lord! And if experience is the subject of conversation, to avoid disclosing their own leanness, they talk of the experience of past years, and convince you that they do not press forward to the mark. They talk of their first-love, merely; for by their own account, they have enjoyed but little since their conversion. They live upon past experience, not on the Son of God.Such conversions, are the ruin of many souls, who, not finding love to God at present, look back, and trust in a first-love, which might be no more than imagination, warmed by some awful or delightful truths; a natural knowledge of which, might stir their natural affections and leave them unrenewed; might kindle joy, arising from a conceit that their strange sensations were the fruit of God's Spirit, and lead them to date their conversion from that hour, without any after-evidence of it. Such a delusion is often confirmed by a weak minister, or by partial Christians, who soon lead the young sinner to believe himself a saint indeed, and to form a better opinion of himself than before, which is all the fruit of such conversions. If his confidence abates, through afflictions, or a searching sermon, he is upheld in his dream by being assured, that all Christians who lose their first-love, are liable to doubts and fears; yea, and that they rather prove him sincere than otherwise. This reconciles him to his state and frame; and seeing others of long standing, whose religion

is little else than fears and complaints, he is not over anxious to get deliverance from his fears, because every time he mentions them, he hears the same from others, whom he thinks better Christians than himself; and he rests more on their judgment concerning himself than upon his own. If at any time he lose his fears, it is by believing himself a real Christian, and not by believing in Jesus Christ. The preaching of some minister, and the conversation of some Christians may draw such characters, and mention such experience, as standards, that, however contrary to Scripture, they may be taken as genuine. Thus comparing himself with the standard proposed, he finds himself a real believer, and for a time, loses his fears. But such a conduct rather smothers than removes guilt. Fears and doubts will return, and reign, whilst such a "lie is in their right hand,” in their right hand: that is-used to deceive, and strongly held.

No. CLVI-GRACE AT MEALS.

MANY, who call themselves the followers of Christ, neglect to glorify him at their meals: among these there is a difference. Some neglect it totally, and some partially; the latter will use a form at dinner, but with no other meal. This obtains among fashionable christians; but on what solid reasons I could never learn. If such persons disapprove of the thing, why pretend to use it at all? But if their judgment approve it, why neglect it three meals out of four, by asking a blessing only upon one meal in the day? or if they use it at dinner and supper, why not at breakfast and tea?

Do you wish for God's blessing upon what you eat and drink? If you do not expect it upon your dinner without asking for it, why not ask for it upon your tea, morning and afternoon? What reason have you to expect the blessing without asking for it? If tea, and what you eat with it are, in your apprehension, too insignificant for a solemn petition to attend the reception of them, why receive them with as much regularity, constancy, and pleasure, as a dinner? Do you plead, that it appears formal and over-righteous to ask a blessing upon food so often in the day? I ask, to whom does it appear formal? surely to none but mere formalists in religion. Not to the person who feels a growing concern for his eternal interests! not to the man whose meat and drink is to do the will of his heavenly father; not to the man who wishes his meals to be mediums of communion with God, and to eat his bread with singleness and gladness of heart. No! he wishes his food to be seasoned with a sense of the divine favour; and not only to feel, but to express a grateful sense of his mercies. He knows the command is, “In every thing give thanks, for this is the will of God concerning you." Whether, therefore, ye EAT or DRINK, or whatsoever ye do, do all to the glory of God." But can a christian, who is unthankful, eat

and drink to the glory of God? and is it not his duty to manifest his gratitude to others, for an example? Should not his light shine before men, that they, seeing this good work, might glorify their Father, who is in Heaven?" "Every creature of God is good, if it be received with thanksgiving; for it is sanctified by the word of God and prayer." If we are commanded" to stir up the gift that is in us," and forbidden to " quench the spirit," should we not, instead of cooling the devout frame of others, by our lukewarm conduct, rather stir up their graces by our example?" Whatsoever things are lovely, think on these things." What reason can be assigned against this practice? Perhaps you will say, you can exercise grateful thoughts without expressing them? True; but then why express them at any other meal? Why not confine your grateful thoughts always? or if you have them, why not kindle such in colder hearts by expressing them? What! ashamed to neglect it totally, for fear of having your piety suspected; and yet ashamed to use it uniformly, lest you should be thought a saint? Is it custom or fashion which regulates, or rather disorders, this duty? or, are you afraid, that to begin and end your tea with God, would make you too serious afterwards to enjoy slander, jest, and idle tales? Would not a serious address to God, before tea, have a tendency to prevent such conduct? and lead every person to be silent, or speak to purpose? Alas! alas! that a duty so becoming a christian, so easily performed, and so profitable to others, should want enforcing upon any who profess to believe in the redemption of Christ!

It is too true, that many of those who esteem it their duty to be found in this exercise at all their meals, too often dwindle into mere formality in it. This is no more an objection to the duty itself, than the formal prayer of a hypocrite, to the sincere petitions of a christian indeed; or than the luxury of some men is to the temperate use of food in others. The slovenly manner in which some perform this duty, who are too lazy and indifferent to rise from their seats for a few minutes, but lean on the table as if going to sleep, is lamentable. Indeed, those who are masters of families, but especially ministers of the gospel, contribute greatly to this, by the short, cold, and hasty manner of performing the duty. If they were in earnest, those at the table with them might be so too, and some of them would be ashamed to appear otherwise. Christian! as you should not be slothful in business, surely you should be "fervent in spirit, serving the Lord."

No. CLVII.-SPIRITUAL WEAKNESS.

THE weakness of the human mind is fully evident in one striking instance; namely, the power which sense has over it; and that not only over unconverted men, but believers in Christ, whose judgments

are convinced of the evil of the reign of sense. Yet, feeble spirit! not all thy knowledge; not all thy past experience, painful or consolatory; not all thy present advantages, however great, if unassisted by grace divine, can conquer the least temptation, wash the least stain from the imagination, or brush from the mind one vain thought, if it has the interest of sense to back it. In vain he repels it; because he repels it feebly and with only half a resolution against it. It returns, is harboured, sent away, and welcomed again, until the growing impression on the affections leads captive reason, experience, every faculty of the mind, and every member of the body. Let reason address his hope with the prospect of eternal glory, and his fear with eternal torment: place before him his present fears as evidences he is going wrong, and show him from Scripture threatenings the awful losses in mental pleasure he is likely to sustain; let reason point out to him an afflicted body and deserted soul; a family smarting for his sins, and trade waxing poor; yea, should a blaspheming world, and the cause of God suffering be the probable consequences of his fall, still-wonderful weakness and folly! still he proceeds, and will proceed, unless a supernatural power enlighten his mind with rays of revealed truth, and pour energy into his feeble soul, giving him the " Spirit's might in the inner man." If he earnestly desire and zealously strive to conquer sin and sense, even then, if God suspends the desired aid, "he can do nothing." But even an attempt to conquer sense, or to desire a victory over it, is no more in the power of a believer, than to save his own soul. When we are not "strong in the Lord," we are as really without strength, as the ungodly themselves.

"In my flesh dwelleth no good thing:" this is the confession of every christian. This flesh includes a depravity of mind, which is affected by the flesh; and, in turn, the mind affects the flesh. Mysterious union of soul and body! and painful effects of their fall! Happy body that is governed by the mind; the mind itself being governed by the Spirit of Christ!

No. CLVIII.-COMMUNION OF SAINTS.

THE Communion of Saints, in this world, is extremely imperfect. It is so confined, partial, and interrupted as to lead one, at some moments, to question its existence. Where we expect it most, it is often most distant; and where we least think to find it, we are happily surprised and profited by it. And even in a little society, how limited is their communion; I mean, in the real enjoyment of God and each other. At one time half a dozen Christians shall maintain a warm affection to each other, and their spiritual converse shall mutually benefit each other; but soon, by some means or other, a shyness commences. They suspect, shun, and too often misre