THE PROVIDENCE OF GOD ILLUSTRATED.

THE following account is well authenticated by names and dates. It details the remarkable preservation of a family of the Society of Friends, residing about two miles from Dublin, during the rebellion in Ireland, in the year 1798, in which more than one hundred thousand lives were lost, and was received by the relator from the lips of the mother of the family herself.

"The family were dwelling at a beautiful villa, handsomely situated, and highly cultivated; and whilst assembled one afternoon around their peaceful and happy fire-side, they were rudely assailed by a party of insurgents, who surrounded the house, and forced an entrance. The leader of this band of ruffians informed the family that they must prepare for death, as he was determined to murder every member of the family as heretics, and burn their house and property. As they were proceeding to fulfil this murderous intention, a secret compunction of mind on the part of the officer arrested their progress; and after a short delay, he told them he had concluded to give them twenty-four hours' respite, during which they might consider his proposals-that they would return at the same time, four o'clock, the succeeding day; and if they were willing to change their religion and become Roman Catholics, their lives and property should be saved; but if not, every individual should be murdered, and the property razed to the ground. They then withdrew.

In this hour of extremity, their faith and constancy were put to a severe test, and the intermediate period was passed under feelings which can be better conceived than described. The following was their regular meeting-day, and the mother proposed to her husband that the family should rise early, partake of a light repast, and every member of it repair to the meeting-place, there to mingle once more in social worship with their beloved friends, before the hour of their sufferings arrived. Her husband, however, deemed such a proceeding unwise; and they were brought into deep mental conflict, with fervent desires that they might be rightly guided in the struggle between religious duty on the one hand, and apprehensions for the safety of their beloved family on the other.

They assembled the family to deliberate on the course they should pursue in this painful exigency, with a degree of humble confidence that Divine direction would be afforded them; and after a time of solemn retirement of mind, they spread the subject before their children. The excellent and amiable mother still pressed the propriety of going to meeting, but the father could not conceal his fears that it would lead to greater suffering. Their eldest son, with Christian fortitude and magnanimity, encouraged his parents to go, saying, "Father, rejoice that we are found worthy to suffer:"- -a remark which greatly affected his parents, and so strengthened their minds that they at once concluded to make the attempt.

In the morning, they accordingly proceeded to their place of worship, taking the public highway, instead of going through the fields to avoid the armed insurgents, as was usually done; and through Divine protec

tion, they reached the meeting in safety. They sat with their friends in awful reverence, waiting on the great Preserver of men; and though their minds were deeply affected with the gloomy prospect before them, yet a degree of living faith was renewed in their hearts, under which they were strengthened to cast themselves entirely on the protection of the Almighty. The meeting closed, and their minds were comforted and refreshed, in having thus fulfilled, what they considered a religious duty. But now a new trial commenced, in considering whether it would be right to return home into the power of their enemies, of whom they were now clear, or to pursue an opposite course, and seek a place of safety for themselves and children. Their faith, however, bore them up in this time of deep proving; and after solidly weighing the matter, they believed it their duty to return home. The struggle, notwithstanding, was severe, for nature must necessarily feel keenly when our lives, and the lives of them we hold most dear, are at stake; but as they journeyed onwards, with their hearts lifted up in prayer to the Lord, the mother's mind was powerfully impressed by the recollection of the fourteenth verse of the sixtieth chapter of Isaiah, viz.: "The sons also of them that afflicted thee shall come bending unto thee;" and all they that despised thee shall bow themselves down at the soles of thy feet.' The recollection of this passage of the Holy Scriptures was accompanied by such an assurance of Divine regard and protection being extended to them, that she clapped her hands for joy, and expressed to her husband and children the confidence she felt that they should be cared for.

On reaching home, they all assembled, and sat down in silent, reverent waiting on that God who careth for all his humble and obedient children, and thus awaited the impending stroke. The clock struck four, but their persecutors came not. The king's troops had landed from England, and marched rapidly into the neighbourhood, while the insurgents were flying in every direction, to escape their pursuit. In less than two weeks, the same party came to the house of the Friend, and on their knees implored the protection of the family, to hide them from their pursuers, and save them from the destruction which they had so lately threatened to inflict on them. WAIVE

Thus they were relieved from their painful state of suspense, and had cause to be humbly and deeply thankful for the merciful preservation extended to them, confirming their faith in the all-sufficiency of their gracious Redeemer,nzo”) si vo¶ uI ZAWIAD BOKEO

"

A MINISTER went to dine at the house of one of his hearers, whom he was in the habit of visiting. Dinner being placed on the table, the master of the house requested the minister to ask a blessing. It was no sooner done, than a prattling boy, about seven years old, asked the following appropriate question: "Papa, what is the reason we always have a blessing asked when Mr.. dines with us, and never at any other time?" We need not add that papa felt much difficulty in replying. Children and servants make their remarks when they see professors. of religion act inconsistently.

never

REFUGE IN TROUBLE.

** Idosor •gh got ɔzolad zasjeong grook, ade dire byroglia 71991 392 € m2 Fot robuz 459 € Todi u bowomen 2RW att grive le agrab pinz Call upon me in the day of trouble; I will deliver thee, and thou shalt glorify me."-Psalm 1., 15th verse.

CALL upon me, Jehovah saith,

ami gaived ni daleč Mine arm is strong to savemos Isin won n wolt te vanquish Satan, hell,

ransom from the rotar qurol muner of trop

grave."

"

siesige in queing of to, ale m Call upon me, and fear no ill blids bis zyylvament a When waves, yes of trouble rollwomana quab to suit 21** My voice shall whisper, Peace, be still, todt di overort of And all their rage control.

bar zgvil mo mofw good look virt:zz non tamer order not 229796 297901joj 7901 28. Call upon me, when conflicts fierce, edt lo cozi na Prontour silt bzo. The shield of faith,” no dart shall pierce, Thy tempted soul assail; tootnot act to Nor hell itself prevail. zzorjini yllinsweg aner baino

Jozigash jedt you call upon me, when friends forsake, le not intifas When earthly comforts flee; My grace and truth thou shalt partake,ont wod Hude 9913 6 dope qe bolted And find thy fall in me.vloll add to ogreeng zift to goit modr of 59bugiya Call upon me, when nature bends1997 suivic to sonsuz Beneath the weight of years,ut and go boqqulo ods 200 When labour every step attends,isi iz sonobitros gút more velina inwAnd life a load appearstla yadd sunod nadogsı (0) troibodo Plf be thy staff and faithful guide,ody full ft no gaith, w Thy tried, Almighty friend out badans edt loo not bor Nor will I quit my servant's side on 9107) (toðunaraq mají Till faith in sight shall end, diger bodovem borg getsgren. LeitomiÍT. WHITE, JUN. nejod sub of erg ghing assz

Stepney.

THE ENTIRE CORRESPONDENCE BETWEEN THE FOUR CONGREGATIONAL CHURCHES IN GLASGOW, AND THE CONGREGATIONAL CHURCHES AT HAMILTON, BELSHILL, BRIDGETOWN, CAMBUSLANG, AND ARDROSSAN: on the Doctrines of Election, and the With an Appendix. Glasgow: J. MacleInfluence of the Holy Spirit in Conversion.

hose. London: Jackson and Walford. 8vo. stitched, pp. 190.

Ever since the Reformation, Scotland has been distinguished for the prevalence of high religious profession, if not for the prevalence of a high tone of religious feeling; and not the least prominent feature of her religious character has been a strong attachment to the peculiarities of Calvinism, Calvinism has been broadly asserted in her creeds and formularies, but not always so broadly announced from her pulpits. discrepancy, however, has confined itself to the Established Church. With the excep tion of the Wesleyan Methodists, other churches have been Calvinistic in creed, and Calvinistic in principle. Latterly an eminent writer and minister of the Congregational body has had the moral courage to renounce one of the five points ts of Calvinism, and has most triumphantly vindicated the doctrine of Universal Atonement. A spirit of free enquiry being thus manifested by one of considerable influence and talent, it is no wonder that the example should be imitated. Nor can we feel surprised that the doctrine laid down should undergo a searching examination, and lead to results which its eloquent advocate neither contemplated nor desired. Whether the churches of

Hamilton, Bellshill, &c., &c., had adopted their present views previously to the publication of Dr. Wardlaw's work on the Atonement, or whether the Doctor's sentiments have had their influence in modifying the opinions of these neighbouring churches, it is not in our power to affirm; but the latter case seems to us the more probable of the two. Be this as it may, of one great and important fact there can be no questionthe Congregational Churches of Hamilton, Belshill, Bridgetown, Cambuslang, and Ardrossan, have formally and explicitly renounced Calvinism; and though we cannot concur in every sentiment they advance, yet it is to us matter of thankfulness, that, for the most part, the doctrines they hold are strictly evangelical.

In England the Independents have ever been distinguished for their firm attachment to the principles of civil and religious freedom. And of late years, though not less tenacious than formerly, in maintaining the essential doctrines of the gospel, they have been less rigid in the enforcement of a belief in Calvinism as a condition of membership. When satisfied that their candidates are true believers in Christ, they are, if we mistake not, generally admitted to church-fellowship, without any stipulations on controverted and minor points of doctrine. This tolerant and liberal spirit has not, it appears, extended its influence to Scotland; certainly not to the four churches of Glasgow; for these churches have formally dissolved their connection with the churches of Hamilton, &c., on account of the latter churches having adopted certain views on the doctrine of Election, and on the operations of the Holy Spirit.

Our Independent friends are strenuous advocates for Independency. They strongly deprecate any infringement of its rights; and in every expedient proposed for the firmer consolidation of the Congregational body, a scrupulous jealousy is manifested for the preservation of the Independency of the churches. On some accounts, we wish this spirit had pervaded the Congregational churches of Glasgow. We wish, for their own sakes, that they had acted consistently with their own principles. In the matter before us, we think they stepped beyond the boundary line of those principles. To use their own words, they "acted both independently and unitedly. Each church appointed a Committee of three members, along with their Pastor, to meet with the Committees of the other churches to prepare the letters which were read to the members of each church respectively at their regular meetings." This united Committee was an evident departure from the pure democracy of Congregationalism, and an adoption of the mixed representative system of Presbyterianism. And these Committees and these Church Meetings were, in fact, so many judicial tribunals, formed for the purpose of exercising an authority over other churches, which, on their own principles, they had no right to assume. No intimation is given of these nine churches forming the whole or a part of a County or District Association. Had such been the fact, and had they acted accordingly, the proceedings would have presented a very different character. It may be affirmed, that however irregular the course adopted, that irregularity is no business of ours. We think differently. When a number of our fellow-Christians are disowned on account of their holding doctrines which, to a great extent, we believe to be Scriptural, we have a right to sympathize with the disowned party, and to protest against the injustice that may be inflicted upon them. But this is not our only reason for dwelling on this part of the subject. We regard the proceedings of the Glasgow Churches as furnishing a most substantial argument in favour of the Connexional system of church government. They have caused us to view, with increased satisfaction and confidence, the distinctive principles of our own denomination. Should any of our churches become heretical, the remedy is at hand. A Quarterly or Special Circuit Meeting can institute an enquiry, and if the necessity be imperative, they can pass a sentence of expulsion, subject to the approval of the Annual Committee, and also of the Conference. Thus we have adequate safeguards against the exercise of ecclesiastical tyranny on the one hand, and yet the full right on the other, of taking cognizance of matters that may affect our character as an orthodox Community. This can be done without violating our own principles-without departing from established arrangements. It can be done by simply carrying out provisions and regulations which form a fundamental part of the system.

The four churches of Glasgow write to the churches at Hamilton and the other places, stating that rumours were afloat of their having adopted certain opinions, and they ask whether or not such opinions are held by them. Without stopping to enquire into the propriety of such a course, we may observe that the answers given are, for the most part explicit, pervaded by a truly Christian feeling, and embodying some most powerful and unanswerable arguments. With one exception these answers deny the doctrine of unconditional personal election; they ascribe conversion to the agency of the Holy Spirit, but maintain that a measure of divine influence is bestowed upon every man, and that by yielding to its impressions, and following its dictates, he will be led to the enjoyment of gospel blessings. One of the churches admits, that there

are also special influences of the Holy Spirit. So far we see nothing to find fault with. The universality of divine influence we believe to be a Scripture doctrine; and we also believe that special communications of this influence are given to nations, churches, and individuals.

The following declaration of the church at Hamilton will be regarded with unmingled satisfaction by our readers:—

"We believe that the Holy Spirit is the true God. We have no sympathy with those who believe, if any do so, that the Holy Spirit is the Word,' or that it is in the Word.' We look upon that Great Being who has come to 'convince the world of sin,' as one with the Divine Father and the Divine Son. He is 'Jehovah the Spirit.' We believe that no sinner is converted to God, but by this Divine Agent. We cannot conceive of an enemy of God, such as every unconverted man is, 'converting himself.' Nor can we believe that the Word of God, or that any human being, or any circumstance, or any combination of circumstances can, of THEMSELVES, be sufficient to convert a soul. To the blessed and divine Spirit we sincerely and most cordially ascribe all the glory of those conversions which we have seen with our eyes, and of all that ever took place in the world. Conversion is emphatically His work. When we speak of the influence of the Holy Spirit in conversion, we do not mean the 'influence of means,' nor do we refer to the influence of mere human agents, but to that power which is exerted by God the Holy Spirit, when he works by those means and agents, in pleading the cause of the God of love, with godless, and wicked, and self-destroying men."

After reading the preceding extract, what was our astonishment and grief to read the following statement in a subsequent letter from the same church :

You are quite correct in your statement of our views of the work of the Spirit, when you say that 'THE HOLY SPIRIT, AS A DIVINE AGENT, BRINGS THESE MEANS INTO OPERATION— BRINGS THEM TO BEAR UPON THE MINDS, AND HEARTS, AND CONSCIENCES OF MEN.' This is just such an expression of our view of his work as we could wish to be given ;- we believe that he exerts his influence in 'THE PLYING of means.' You are quite right also when you state that we do not believe in an inward direct energy, different from that above described. We find not the slightest information respecting such an influence in the word of God."

But if there be meaning in words, the energy described in the above passages must be an "inward, direct energy." The declaration in the former letter, and the disavowal in the second, seem to us flatly contradictory to each other. And our brethren affirm that they "find not the slightest information respecting such an influence in the word of God." But we find, or at least we think we find, an almost superabundance of information, distinctly revealing what we have ever regarded as one of the most glorious doctrines of that dispensation which is emphatically designated "the ministration of the Spirit." How can the Holy Spirit " strive" with men, and how can men "grieve," "resist," and "quench "the Spirit, unless the Spirit acts upon their minds by "an inward, direct energy?" Let the following statements be either examined separately, or let them be compared with kindred passages, and with the tenor of God's word, and unless we are greatly deceived, they will admit of no interpretation but what is consistent with the doctrine of an INWARD direct influence. "Be ye filled with the Spirit." "He was full of faith and of the Holy Ghost." "The Spirit himself beareth witness with our spirit that we are the children of God." "He that dwelleth in love, dwelleth in God, and God IN HIM." "Hereby we know that we dwell in him and he in us, because he hath given us of his Spirit." "And hereby we know that he abideth in us, by the Spirit which he hath given us. Who also hath sealed us and given us the earnest of the Spirit in our hearts." "Know ye not that your body is the temple of the Holy Ghost, which is in you, which ye have of God ?" "Strengthened with all might, by the Spirit in the inner man." "The love of God is shed abroad in our hearts by the Holy Spirit which is given unto us." It is needless to multiply quotations on the subject. In our humble opinion, if there be a doctrine clearly revealed and frequently asserted in the Sacred Sceiptures, it is that of the direct inward influence of the Holy Spirit-acting on the mind of the sinner for his conviction and conversion, and on the mind of the believer for his comfort and sanctification. Nor is there any connection whatever between this doctrine and that of Calvinistic election. Nor does the one involve the other. Neither does it militate against the doctrine of the universality of divine influence; for if there be such an influence-which we firmly believeit must be by "an inward direct energy."

We most earnestly hope that the churches of Hamilton, Belshill, &c., will again enter upon a serious, calm, and prayerful examination of this important question; and we feel assured, that, influenced as we believe them to be, by an ardent love of truth, they will see reason to repudiate the opinion they have lately advocated. In other respects we trust they will stand fast in the liberty wherewith Christ has made them free; for though they do differ from us on a point which we consider to be of importance, yet