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Noah planted a vineyard, and gathered the fruit thereof; it became a temptation to him, Gen. ix. 20, 21; and I fear this has been especially the snare of those who have entered into clubs, political societies, music meetings,corporations, &c. Have we not often seen new and gay connexions, the consequences of rising fortunes, great snares? How was Solomon's heart "turned away?" 1 Kings ix. 3. How many, once plain, grave, and decent persons, as they have got up in the world, have by degrees become thoughtless; light and trifling in their spirit and conversation; and they and their families (though the forms of religion, have not been given up) have gone into fashionable and dissipating amusements; and the card table, the concert, and the theatre, are not only visited, but even vindicated by them. Once, they kept up constant and lively family devotion in their houbut now they have not time and leisure, at most not oftener than once a day, or it may be once a week. The bustle of business, and late rising of the family,prevent morning prayer; and at night, company at home, or engagements abroad, break the lovely order once seen in their houses. No wonder that the conversation and conduct of children in such families should become frivolous, frothy, and, in short, like the rest of the world; and that they should discover enmity against, and throw contempt upon every thing seriously religious, while perhaps some aged relative, or serious servant, who loved, "the good old ways," feels and laments the sad alteration.

ses;

Secundus. Sad indeed, where matters are come to such a pass!

Fidelio. But where things are not so bad, there may be secret departure in heart from God; a sad declension as to the life and power of religion; a backwardness to a close converse with God; a shyness at the throne of grace; a misgiving of heart that all is not right between him and us; a servile fear of him; and an unwillingness to look into our spiritual state and frame; all which make it unpleasant to visit the closet of devotion, and induce a careless, hasty, superficial performance of duty, just to satisfy the demands of conscience; and what is the consequence? a worldly, trifling spirit, eager to catch at any thing, not immediately unlawful, to amuse the thoughts, and to join in any conversation that is not searching and spiritual, and endeavoring to avoid the most serious, plain, and faithfu, friends.

Secundus. My dear Fidelio, you have touched my very case, you have faithfully drawn my picture. I am the man. I have endeavored to evade your design; but I thank you for so kindly compelling me to come to the point I wished to avoid. It is not with me as in months past. As I have increased in worldly comforts, I have been insensibly removed from peace; I have grown in pride and presumption, and have forgotten spiritual prosperity. Tell me how I shall recover the strength I have lost. Leave me not without your friendly counsels.

Fidelio. I rejoice to see your spirit so melted. What can I advise better than, in the language of our Lord, Remember from whence thou art fallen, and repent, and do thy first works, Rev. ii. 5.

The blessed doctrine of God's unchangeable love, which you hinted at in a wrong place, and, I was afraid,

Ever re

said, "It

xx. 35.

for a wrong purpose, may well encourage you in your return to him, Hosea xiv. 1; Jer. iii. 12, 13, 14. It is good in prosperity to "remember former days;" to look back to our father's house, acknowledging the good hand of our God upon us, crying out, "what am I?" Cultivate, my friend, a liberal spirit, and lay by for the poor, as God has prospered you. This is a good way to preserve what you have gained, and to get good interest upon it; I mean the blessing of the Lord, without the bitter addition of sorrow, Prov. x. 24. member the words of the Lord Jesus, how he is more blessed to give than to receive, Acts Whenever any of God's people have prospered one way, in his all-wise and all-gracious administration, he generally embitters their earthly comforts in another way, lest "their hearts should be divided," and drawn away. You have, my dear friend, your abatements and trials: A worm is in every gourd. Instead of giving way to peevishness and repining, admire, esteem, and bless his faithful care, in not giving you up, in (may I use the language?) bestowing so much attention and pains on you. You should humbly ask, "Shew me wherefore thou contendest with me?" and earnestly pray that he would, by his good Spirit in your conscience, give a clear and determinate answer, correspondent to his gracious designs. Above all, Secundus, keep ever in view the uncertainty of all worldly possessions, many affecting proofs of which we have all around us. Remember the nearness of a dying moment; and the account to be given of your stewardship. But I must take my leave.

Secundus. Thank you, my dear Fidelio, for opening to me my case. I feel myself easier already.

May I

have wisdom and grace to attend to your kind counsel! Farewell.

КАРРА.

EXPLANATION OF 1 COR. viii. 11.

IN ANSWER TO THE REQUEST OF A CORRESPONDENT.

"And through thy knowledge shall the weak brother perish, for whom Christ died?"

In the passage from whence the above text is taken St. Paul is considering the case of a Christian's eating part of an animal which had been offered by a Heathen to an idol; particularly, sitting down to partake of it in a Heathen temple.*

It was customary among Pagan idolaters to offer sheep, oxen, and other animals to their fancied deities. Part of these was consumed on the altars; part was divided among the priests; and the offerers, with their friends, feasted on them in their own houses, or in the idol temple; and what was not so disposed of was sold in the market.

Now it appears from ver. 4 and 10, that some of the Corinthians, who professed Christianity, made no scru ple of eating such meat; for they argued thus: "An idol is nothing in the world;" and, consequently, the flesh offered to it is neither the better nor the worse.

* Ver. 9.

We can, therefore, sit down in the Pagan temple, and eat of the sacrifice, without paying any religious honors to the dol.

But this compliance was dangerous; for some professors had not this knowledge. Some weaker Christians, who took this liberty, did eat of the things in question, "with conscience of the idol;"* that is, with consciousness of some religious regard to the idol, intending a degree of homage to it; and thus "their conscience," being too weak to withstand a temptation to what, in their circumstances, is really evil, "is defiled," and brought under a terrifying load of guilt. This practice, therefore, was reprehensible; for it emboldened such weak persons to venture to the idol temple, and border at least on superstitious regard to an idol. The apostle, therefore, expostulates with this venturesome professor, on the danger of his conduct as to others: "Through thy knowledge shall the weak brother perish, for whom Christ died?" The apprehended difficulty is, Can a soul perish, for whom Christ died?

I answer, That, strictly speaking, he cannot; for Christ, speaking of his sheep, for whom he died, says, "They shall not perish; but have everlasting life."t But I take his meaning to be this: "Do not, by the use of your liberty, tempt your weaker brother to sin; and to contract such guilt as, in the nature of things, tends to his final perdition."

It is not affirmed, nor necessarily implied, that any person for whom Christ died shall perish. The caution is, not to tempt a brother to a sinful action. We

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