The

and fears are oppressive. Thus there is attraction, | wings in devotion, or melted in love and penitence as well as obligation, in the duty of prayer. If the at the Sacrament. Yes; and we should both soar law of devotion drive us occasionally to both the and sing oftener, if we habitually tried to possess domestic and the solitary altar, the cords of love, or our souls in patience and equanimity. the magnets of conscious want and weakness, draw But even this is not the duty, which has "no us habitually. We need law: but we see beauty, comeliness" that commends it to our taste. and taste happiness, and sometimes lose the sense worst tempered do not admire passion even in themof duty in the sensations of delight, whilst drawing selves, however they may justify or palliate it at nigh unto God. Nothing, perhaps, is more gratify-times. They often excuse it, but they never praise ing to us, than the prevalence of a truly devotional it, nor pretend that it makes them happy. Perhaps spirit in the sanctuary and the closet. We welcome no Christians see so clearly, in one sense, the deforit as a token for good, and reckon it an unequivocal mity of ill-temper, as those who are, themselves, mark of grace. Whilst we delight in prayer, we very irritable. They smart and suffer so much cease to doubt the genuineness of our faith, and from giving way to it frequently, that they know are not tempted to question the reality of our con-well all its sad effects, however they may forget its

version.

sinfulness, or try to soften its guilt, in their own case. Neither are they insensible to the beauty of a meek and quiet spirit in others. They even wish they were like them; and, if wishing could make them so, they would be very glad! Of course, it never will: for in speaking thus, they are wishing for what no one has or can get in this world,-a spirit that should need neither ruling nor watching

over. Grace to rule and watch over their own re idle wishes into honest prayers: but even prayer bellious spirit, they might obtain by turning their itself, however fervent, will not bring down from heaven into any bosom, a spirit which nothing could ruffle, or which would require no looking after.— There is no such temper in the universe, except in dreaming about a lovely fiction, nor deceive ourheaven. Let us not, therefore, amuse ourselves by selves by imagining that those who have an “excellent spirit," are so gifted with it, as to need no self-government nor pains-taking, in order to excel. Those who excel us most in temper, will all be found to exceed us equally in watchfulness.

Now all this is as it should be. We cannot attach too much importance to a devotional spirit, nor be too watchful to preserve it: for when this evidence of personal piety declines, every other passes under an eclipse, which so darkens them all, that we are unable or afraid to trace our connection with the Sun of Righteousness. We actually lose His light, when we lose our relish for prayer. That relish is, however, more frequently lost or impaired by not cultivating an equal relish for some other duties, than by the indulgence of sloth or formality. We are oftener thrown out of the spirit of prayer, by giving way to wrong tempers, than by growing weary of regular habits. Fits of ill-humor, whether fiery or sulky, keep us out of the closet whilst they last, and make us afraid to enter it even when they are over. Hence the necessity of attaching almost as much importance to "a meek and quiet spirit," as to a devotional spirit. The former, as well as the latter, is an ornament of great price in the sight of God;" and ought, therefore, to be equally lovely in our estimation. But, how few see so much I do not forget, whilst writing thus, that many moral beauty in self-control, or in a meek spirit, as are good-humored, and even sweet-tempered, who in a devotional spirit! And yet, we all know well, yet have no grace whatever, nor any concern about that devotion is neither heavenly nor pleasing when it. In such cases, therefore, I readily allow, and we are angry or peevish. Were it, therefore, only solemnly affirm, that the sweetness of their disposifor the sake of serenity and holy freedom in the tion proves nothing but the healthiness of their nercloset, we ought to study the beauty of a holy tem- vous system, or the harmony of their physical per so closely, that we could no more leave our hu- powers, or the absence of provocation. In such femors, than our habits, to accident; and no more males, therefore, habitual gentleness and suavity do risk the consequences of an unruly or hasty spirit, not amount even to moral principle, and are in no than of a defiled conscience. Indeed, for every sense the fruits of the Spirit. The utmost and the purpose, whether practical or devotional, we ought best which can be said of this happy temperament, to regard good temper as being as truly a mark of is, that it is an invaluable gift of Providence, very grace, as good habits, or gracious feelings. It is, favorable to all the duties of life and godliness, and in all its forms, "the fruit of the Spirit." Accord- very useful to society. It ought, therefore, to be ingly, "long-suffering, gentleness, and meekness," highly prized by all who possess it: for it is unquesare classed with "love, joy, peace, and faith," in tionably given by Providence, as a motive to seek the scriptural enumeration of the special fruits of grace; and thus it involves weighty responsibilities, the Holy Spirit. And, what is equally to the point, and leaves its possessors without excuse, if they their opposites, "wrath, strife, and variance," in neglect the great salvation. common with heresy, are classed with the worst works of the flesh. Gal. v. 19, 23. Were this duly remembered, we should feel, in ruling our tongue and temper well, that we were as directly proving our faith in Christ, and evincing our participation of the Holy Spirit, as when we mounted on eagles'

Much more responsible and inexcusable, however, are we who have found some grace, and hou for still more, if we neglect our temper, or leave it to accident. For if nature, when unusually gentle, bind to improvement, how much grace confirms that obligation! If they sin who spoil a fine natural dis

position by exposing it unnecessarily to temptation, | well gone through, even by those who cannot be how guilty are we when we allow grace to be de- easy before God until their breaches with man are feated by nature, just because we did not try to rule openly healed. our spirit at the time!

It will not do to set off against this neglect, the attention we pay to the great salvation itself, and to some of the spiritual duties which love to Christ involves. Indeed, the more attention we pay to them, the more inexcusable we are when we give way to a wrong spirit. Besides, we do not attend to them, whilst the fit of ill-humor lasts. That which clouds our brow or convulses our frame, hides both Divine and eternal things from our sight, for the time; and renders it difficult, even afterwards, to renew clear and calm views of them again. Thus, what is really spiritual about us, is any thing but a set-off against what is natural. "The image of the heavenly," instead of excusing or palliating "the image of the earthy," only aggravates its inconsistency, whenever that inconsistency is allowed, or not singled out for crucifixion.

Nothing is farther from the real design of these hints, than to set an amiable spirit above a devotional spirit. My object is, to show clearly how they help each other, and how much they depend on each other; that thus we may be equally careful to cultivate both. They are emphatically, the wings on which the soul rises to heaven; and if either wing is allowed to drop often, the other will not bear the soul far nor frequently within the veil. Hence the necessity of making Christian temper a matter of deliberate study. And I mean by studying it, not merely trying to rule your spirit better than you have done, nor even being more upon your guard than formerly; but also contemplating its own native loveliness, and its " 'great price" in the sight of God and man, as an "ornament" of female character. It must be loved, in order to be habitually attempted. But loved it will not be, until its own loveliness is seen and felt. We must be charmed

by the beauty of this feature of the Divine Image, as well as charge ourselves by its authority or its necessity, if we would really abound in it.

Here, again, the failure in this part of holiness, arises from not studying the beauty of a right spirit. We look at both confessing and forgiving, too much in the lights of this world, or through the eyes of others; and thus come to deem that mean-spirited or very weak, which God reckons signally noble and peculiarly lovely. Whilst, therefore, a deeper sense of positive and imperative obligation to confess and forgive, is of immense importance; still, that alone, will not lead to much of either until both are admired for their beauty, as well as admitted because of their authority. We must learn to love these duties because they are lovely in the sight of God; and for the sake of the good they create and the mischief they prevent, as well as for the sake of the laws which enforce them: for, otherwise, we shall shrink from them entirely, or perform them grudgingly.

I have now said quite enough to convince you, that more than regard to the law of holiness, or than the dread of the penal sanctions which enforce it, is necessary, in order to a cheerful and impartial following of holiness. We must be drawn by its silken cords, as well as driven by its knotted whip: for, otherwise, we shall not go far enough, to make our calling and election sure; nor readily enough to prove that "the love of Christ constraineth us."

The grand question here, however, is, how are such winning views of the beauty of Holiness to be acquired, without a degree of study greater than we have time for, and deeper than our talents can reach? Now, happily, the Ethics of Holiness are both few and simple. Its chief reasons are founded upon what God is, upon what Christ has done for us, and upon what is obviously wanted as preparation for the enjoyments and engagements of Heaven.

Did you ever observe how the first of these reasons (which is the most profound) is brought before us in the Scriptures? "As He who hath called you is holy, so be ye holy in all manner of converThis is equally true in regard to a forbearing and sation: because it is written, Be ye holy, for I am forgiving spirit. The duty of long-suffering under holy." 1 Pet. i. 15. Thus calling Grace introduces injury, and the still harder duty of both forgiving commanding Holiness. God appeals to what he has and forgetting the injury, may stand very clearly done for us, before telling us all we must be. What before the mind, and even have much weight upon is "written" to us on the subject of holiness, is the conscience. We may neith despise nor dis-founded upon what is "wrought" in us by the Holy pute our obligation, to bury in 'onlivion whatever we have suffered from the hand or tongue of others: and yet, all our heart may rise and writhe against the duty of telling, or showing, the offenders, that we do forgive and forget. Indeed, we are inclined to think it quite enough, if God knows that we are trying to do it in his sight. Nothing, perhaps, is more mortifying than the idea of making known to the offender, face to face, that we have got over the offence: except, indeed, the idea of confessing our own faults to those whom we have offended. Both duties are sadly against the grain of human nature, even where grace has no small influence upon the heart. Accordingly, neither duty is, in general,

Spirit. God reminds us that he has called us by his grace, when he invites us to contemplate and copy his holiness. Thus He interests our hearts, that he may exercise our understanding, and sway our con science, by the glories of his own character. Truly God is love, in the very manner in which he gives law to his children!

Now we fondly hope that what we have felt of the power and sweetness of the Gospel, is, the gracious " calling" of God. We may be somewhat afraid to say that it is, positively, that effectual calling of God, which is, "without repentance" on his part: but we are very anxious that it may prove to be so, and quite sure that it has been effectual for

some good purposes upon both our hearts and habits therefore, dislike the subject. It seems to them to already. We may not see so clearly the precise have no 'beauty" that they should desire it. Do time of our call, as to be able, like Paul, to point to you feel at all in this way? Does the holiness of the very moment of our conversion, saying "When God appear to you an attribute flashing rather with it pleased God to call me by his grace:" but we do devouring fire, than with soft splendor? Do you remember the time, when we disliked godliness, and look to it only from necessity; and never from felt no need of grace. We are very glad that choice, except when you feel your need of a strong check upon yourself? Were you never so charmed by the beauty of Jehovah's holiness, as to "give thanks at the remembrance" of it? Can you hardly imagine how you could ever so get over your instinctive dread of it, as to delight in thinking of it, or to be capable of contemplating it with composure? Does it seem to you impossible to be as much charmed with the holiness of God, as you have been with his love and mercy?

"

These times are past!"

and would not for worlds they should return!

Well-the holiness of God did not prevent Him from calling us by his Spirit, even whilst we were "dead in trespasses and sins." In fact, it was because He is glorious in holiness, that the love wherewith he loved us when he quickened us, was so "rich in mercy:" for had he not loved Holiness infinitely, he would never have taken one step, nor made one stoop, to make us holy. We need not be afraid, therefore, to study how holy the God who called us, is. Had he been less holy, he would not have called us nor any one. Well, therefore, may the harp of Judah be listened to and obeyed, when it invites us to "give thanks at the remembrance of His holiness:" for were not God infinitely and immutably holy, there would be no grace to give

thanks for.

I mention this particularly, because it is too common to speak and think only of the love or the mercy of God, when gratitude for grace is claimed from us. All grace, however, is given for holy purposes; and, therefore, it ought to lead out our thoughts to the Divine Holiness which is the moral

reason of this, as well as to the Divine Love which is the original fountain of grace. The character, as well as the heart, of God, must be kept in view. We have no more right to look at the latter, apart from the former, for comfort, than the twelve tribes of Israel had to look only upon the breastplate of Aaron for their names, when he interceded before the Lord. Their names were also upon the berylstones, on his shoulders. Thus they were placed upon the seat of authority, as well as upon the seat of sympathy; and borne where government rested, as well as where grace reigned. It is in allusion to this, that it is said of Christ, "The government shall be upon his shoulders."

There is, therefore, something wrong in our views, if we are afraid to think of the holiness of God: and if we dislike to think of it, there is much wrong in our hearts. Our dislike will not move, however, until our dread it removed. So long as the holiness of God presents any thing to terrify us; or is regarded as an attribute which is against us; or as an awful perfection which would turn from us with abhorrence, were it not prevented by Love and Mercy; so long we shall not love it. We cannot love the Holiness of God, whilst we reckon it our enemy, or regard it as no farther our friend, than just as far as the intercession of Christ keeps it from breaking out upon us in fury.

I multiply these questions, and magnify their importance, just to throw your thoughts fully off from vulgar opinion, and fairly forth upon the revealed character of God in Christ. "In the face of Jesus," the brightness of the glory of the Divine holiness, shines as mildly as the softest radiance of any perfection you admire.

In order to be convinced of this, you have only to

ask yourself the single question—" Were God unholy, what security would remain for the continuance of any of his lovely perfections?" Do you not see at a glance, that His holiness preserves them all? It is the vital principle of the Divine characBecause it lives-Love, mercy, grace, truth, and wisdom "live also."

ter.

little work on "MANLY PIETY," that I must leave
But I have gone so fully into this subject, in my
I have exhausted all my definite ideas already.
you to follow out the hint for yourself; for, in fact,

No. VIII.

CHRISTIANS HOLY TEMPLES.

"REMEMBER Your rank, my lord, and respect it," said a venerable friend of mine, (apart,) to a young nobleman, who had so far forgotten all that he owed to his "order," as to descend to vulgar manners and language in the mail. The deserved reproof had the desired effect: the young man resumed all the proverbial urbanity and politeness of his high station.

This is one of the beneficial influences of heredi

tary and official rank: it imposes propriety on power. It does not always prevent vice; but it preserves decorum, and enforces the semblance of vir

tue, in the intercourse of society. When nobility, however, is enshrined with noble recollections of patriotic ancestry which hallow it more than age, or wealth, or heraldry, more is expected from it than decorum or courtesy. The descendants of the champions and martyrs of both civil and religious Liberty, are expected to breathe the spirit, as well as wear the mantle, of the patriots who immortalized their name. A Russell, Sidney, or Hampden, This, alas! is, however, the ordinary view of it. without public spirit; or a Wickliffe, Ridley, CranIn this light the generality contemplate it: and,mer, Baxter, or Owen, without Protestant spirit

the children of God. "As many as are led by the Spirit of God," they are the children of God.

would be an anomaly, equanу unnatural and repulsive to the public mind: for whilst "England expects every man to do his duty," to her sacred These are neither equivocal nor discouraging liberties, she calculules upon sacrifices, as well as tests of adoption. They prove your adoption into duty, from the lineal representatives of "the mighty the redeemed family of God, if you honestly weldead," who claimed with their voice, or sealed with come Christ as your only hope of salvation, and their blood, the charter of her independence. Such honestly desire to be led by the Spirit into all truth associations are not, however, the only sources of and duty. And, do you not? If you really did not, honorable and inspiring feeling, which tells well why are you so deeply interested in this subject?— upon the interests of society at large. Nothing has Why, else, are you so anxious to be a child of God? softened or purified the intercourse of social life, How came the question of your adoption to lay more than the self-respect of females. By respect- such hold upon your mind and heart? "Who ing themselves, for the sake of their sex, they have opened thine eyes" to see the need and nature of won respect and homage. Their moral influence being born again," in order to becoming one of has kept pace with their moral tastes and intellect- God's spiritual family? This persuasion cometh ual character, and made itself felt like the fragrance, not from instinct, age, example, or education. It is in all directions; and felt most when, like fragrance- the fruit of the Holy Spirit. He has "quickened," flowers, they seem unconscious of their own sweet-"illuminated," and "led," wherever the Spirit of ness. They have thus created "a law unto them- adoption is thus prized, and prayed for, and longed selves," which promulgates itself without a trumpet, after. The heart is magnetized by grace, that turns and explains itself without words, and prolongs its to this holy pole. own authority by their silence. A look defines

it even to the dull; and a blush defends it, like lightning, from the designing. A woman has only to respect herself as a woman, in order to be respected.

You feel, accordingly, that you owe much to your sex, on its own account. You see at a glance, both what is worthy and what is unworthy of it. You do not, and cannot, forget what is expected from you on the single ground of your sex. You are not sorry that so much is expected. You are even gratified and glad, that "whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report," are calculated upon, as almost matters of course in your character. You can hardly regret that, when woman falls, she

Why not, then, respect your piety as much as your sex? If there be any thing inspiring and responsible in the consideration,-"I am a woman, and one of Britain's daughters;" how much more in the consideration,-"I am a Christian, and one of the daughters of the Lord God Almighty!" The latter relationship is, I am fully aware, not so easily realized or claimed as the former; the former is your birth-right, which nothing but crime can forfeit. The latter is an adoption, which no virtue can merit. It is not, however, on that account less obtainable, nor less free, nor less ascertainable; for "to as many as receive Him-even to them that believe on His name"-Christ gives "power," (that is, warrant and welcome,) to regard themselves as

which ought not, and never can be well settled, by your own consciousness of certain feelings or desires on the subject. It is a practical, as much as an experimental question. It turns quite as much upon what you are trying to be and do, as upon what you wish to feel and enjoy. If, therefore, in addition to your solicitude to be a child of God, you are trying to copy the likeness, and to cultivate the spirit, of His regenerated family, the question is settled: "ye are no more strangers or foreigners;" but members of the "household of God :" "ye were sometimes darkness; but ye are now light in the Lord: walk as children of the light."

The question of your adoption is, however, one

Amongst the many forms of Scriptural appeal to those who are thus solicitous to ascertain their adoption, the most frequent, if not the most forcible is, "What-know ye not that your bodies are the temple of the Holy Ghost, who is in you?" "What agreement hath the temple of God with idols? For ye are the temple of the Living God: as God hath said, I will dwell in them, and walk in them, and I will be their God, and they shall be my people.Wherefore come out from among them," (the ungodly,)" and be ye separate, and I will receive you, and will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty; and touch not the unclean thing." 2 Cor. vi. 16.

I wish to fix your attention upon this view of yourself as a Temple. It is a fascinating, as well as a solemn, view of your state and responsibility. It is a view more easily taken and retained than some others: for, although drawn from the ancient Temple of Jerusalem, and thus associated with many sublime peculiarities, to which parallels would be difficult either to find or fancy, it is still a simple view of a Christian. For, after all that can be said or imagined of the Holy Temple, it was but a house made with hands, and of earthly materials; and thus less likely to be made "a habitation of God, through the Spirit," than the human frame.— Solomon felt this, even when the first temple was

in all the fulness and freshness of its architectural | Eph. iii. 14, 21. What "holy temples unto the glory. "Will God," said he, "in very deed dwell Lord," the Apostle desired and expected Believers with man upon the earth? Behold, heaven, and to become! "Christ," says he may dwell in your the heaven of heavens, cannot contain Thee! How hearts by faith." "Christ is in you, the hope of much less this House which I have built!" In this glory." "Know ye not yourselves, how that Christ exclamation of Solomon, the inferiority of the tem- is in you?" ple to man, as well as to heaven, is both implied and expressed. Or, if Solomon did not intend to say this, "a greater than Solomon" has said it again and again. "Thus saith the high and lofty ONE that inhabiteth Eternity, whose name is Holy, I dwell in the high and holy place: with him also that is of an humble and contrite spirit." Isa. lvii. 15. "Thus saith the LORD, The heaven is my throne, and the earth is my footstool. Where is the house that ye build unto me? And, where is the place of my rest? But to this man will I look, -even to him that is poor and of a contrite ispirit, and trembleth at my word." Isa. lxvi. 1, 2.