one and the other can but be observed. The language of our Scripture is most beautiful; and in our attempt to bring it before you, we would lift our feeble voices against those unhallowed and disgusting scenes with which we are so often annoyed under the term of feasts, where the awful floodings of sin break forth to the ruin and disgrace of those who call themselves Christians. What master of a household, or father of a family, interested for the welfare of those around us, and more especially the young among us, but must feel a thrilling of soul in viewing the consequences which arise therefrom; and who shall say to what extent may be ascribed the first departure from the paths of rectitude, to these curses of our land, these hotbeds of sensuality.

I. From the scripture that is before us, we shall inquire, what is the nature and design of feasts?

II. Show the excellency of the Lord's feast; and
III. The privileges of those who are the guests.

I. The nature and design of feasts, as stated in Scripture, was to celebrate some particular and interesting event. Thus the first feast mentioned therein, is the one made by Lot, unto the angels who came to deliver him out of Sodom (Gen. xix. 31); the second, that of Abraham, at the weaning of Isaac (Gen. xxi. 8); the third, that of Isaac, to Abimelech (Gen. xxvi. 30); the fourth, that of Laban, when Jacob claimed of him his daughter to wife (Gen. xxix. 22); and beside this, Pharoah made a feast upon his birthday, when the chief butler was restored (Gen. xl. 20); and which appears to have been left upon record from its connexion with the history of Joseph. I should be almost inclined to think that the three former had reference to things of a higher import (Isa. lxvi. 7-14; lv. 3; xlii. 6; Hosea ii. 19, 20; Eph. 5-27); and I am bold to assert, that they in no way sanction those unseemly and unmeaning feasts that surround us. Tell me not that they are seasons of reciprocity, in which you exchange your mutual regards one to another, but the rather say, they are seasons noted for absenting from the Lord's house, and for the exhibition of every species of folly.

The origin of feasts seems to have been wholly of a spiritual nature, from the expressive command given to Israel upon the formation of them into a nation. Thus, their initiatory feast was that of the Passover, instituted upon the memorable event of their departure out of Egypt, in the whole of which the eye was directed to the one sacrifice and oblation of the Lord Jesus Christ-the feast which the Lord of Hosts hath made in the mountains. (Exod. xii. 14.) This was succeeded, in fifty

days, by that of Pentecost, and is called the feast of weeks, and commemorated the giving of the law from Mount Sinai (Lev. xxiii. 15, with Acts ii. throughout); and after this the feast of Tabernacles, or dwelling in booths, which indicated that they were still strangers and sojourners. (Lev. xxiii. 34.) At this feast, the Lord Jesus was found when delivering those interesting words in John vii. 37-39. These three formed the standing and prominent ordinances unto Israel, and to which every male was bound to appear before the Lord (Deut. xvi. 16; Exod. xxxiv. 23, 24); and what a standing miracle was it to them, that while they obeyed the Lord in the observance of his ordinances, he overruled and restrained the neighbouring nations, so that none desired or came up to molest their wives and little ones, while appearing before the Lord their God. Surely, there must be something highly interesting in these stated perambulations of Israel! and how very different to the ungodly feasts of this day; theirs was to obey the Lord, ours the reverse. An inquiry respecting them would be answered, "It is the sacrifice of the Lord's Passover," but all that can be said for our absurdities, is, they are gone to such a feast, or such a thump. Alas! that men professing godliness should be such lovers of pleasure, and be found following the multitude to do evil. The Lord keep you from such thumping as this, and, as you have named the name of Christ, enable you to depart from iniquity.

Beside these, the Jewish nation had their feast of Trumpets (Num. xxix. 1; Lev. xxiii. 25); the day of atonement or expiation (Lev. xvi. 20, 21); that of the New Moons (Num. x. 10; Ps. lxxxi. 3; Num. xxviii. 11); the days of Purim (Est. ix. 21); and subsequently was introduced the one at the dedication of the second temple (John x. 22); from none of which can be drawn the precedent of our modern feasts, where our youth are corrupted, and those of riper years" play the fool." (1 Sam. xxvi. 21.)

II. We hasten to notice the excellency of the Lord's feast, which, in this mountain he hath made. The beautiful imagery here made use of by the Holy Ghost, is well understood to refer to the Lord Jesus Christ," in whom dwelleth all the fulness of the Godhead bodily." Hence those Scriptures of the Prophets, as in Isa. ii. 2, 3; Micah iv. 1, 2; Zech. viii. 3; Isa. xxv. 10, the excellence of which arises, in the first place, from its provision, "a feast of fat things, a feast of wine on the lees.' The Lord having all along pointed these things out in the shadowy dispensations of the Jewish economy, by claiming for himself the fat of their sacrifices (Lev.

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iii. 9-16; vii. 25, 29-31; Num. xviii. 12-29); and in no less manner were the blessings of the gospel spoken of in that early age (sec Deut. xxxii. 13, 14; Ps. cxlvii. 14; Gen. xlix. 20; Ps. lxxxi. 14); the effects of which, when received in the heart, is a satisfaction with these things. Certain it is, that none but God could have made the provision which hath both ransomed and redeemed his people; for "the fat is the Lord's, and upon his altar it hath been offered as a sweet smelling sacrifice, acceptable unto him," while furnishing feast of fat things unto all people," "wine on the lees," that is, resting, settled, and possessing full strength. So the wine of salvation has rested in the mind of Jehovah from eternity, unshaken by sin, and unsettled by Satan; and, being refined by the personal work of the Lord Jesus, who hath destroyed Satan, and put away sin, it is now in the mountain of the Lord's holiness, made known unto all people.

(To be continued.)

AN ALMIGHTY HELPER.

"The Lord is my helper."-Heb. xiii. 6.

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The children of God, who in themselves are poor, needy, weak, and helpless, with foes more and mightier than themselves to contend with, stand continually in need of help from one that is mighty to save, which they have in their God, through whom they can do valiantly. He is one that doeth as he will in the armies of heaven and of earth, and none sayeth, What doest thou? His word spake creation into being, and shall again dissolve it into nothing; this prowess, terrible to his enemies, he uses with a father's tenderness for the good of his children. This might, that formed the mighty universe, protects even the hair of their heads, and though his works are marvellously great, yet he despiseth not the day of small things; and though he is omnipotent, his every attribute is engaged to save the meanest of his sheep, and for one of them to be lost would be an undeifying of his Godhead.

With such a Helper, no harm can happen unto us. Though we pass through the valley of the shadow of death, he will be with us; and when, by reason of our own darkness, we do not see him near, may we be enabled to believe that he is not far off, that he is still the Unchangeable, the same yesterday, today, and for ever; and that having once loved us, he will ever love us with an everlasting love, and that he will never forsake

us, but cause all things (according to his promise), to work together for good to those that love his name.

At every momentary point of our existence, we have need of the Lord to be our helper. We are at all times dependant on his will; never so happy as when sensible of it, and receiving all things as immediately from his hand; and never at so low an ebb in spirituality, as when we conceit ourselves capable to do something (however trifling it may be) of ourselves, and saying of his assistance, we need it not.

He helpeth at all times, as much when he chastens with the rod of correction as when he delivereth from trouble. In adversity, he lowereth all our towering thoughts of self; he proveth that all dependance on human merit is leaning upon a broken reed that giveth way and pierceth him that leaneth thereon for support; he bringeth to light, by the shaking of the flagon, the lees of our old nature that had settled quietly to the bottom, all to make us sick of self and fond of him; and he holdeth up to our eyes the ragged tatters of creature righteousness, to convince us of the depravity of our hearts, and to endear the imputed righteousness of the Saviour to our souls, by its need being made more apparent; and yet, however convinced we may be of the exceeding sinfulness of sin, we can form no idea of its horrible deformity in the eyes of a holy God, whose eyes are too pure to behold iniquity: and yet he loves us, notwithstanding all our sins, and even in the midst of them, as bought with blood; which sins even we ourselves, now that he has created a new principle within us, cannot look upon without horror, for they are enough to sink us into endless misery, were not the Lord our helper.

He helpeth with mercies new every morning, as he fed the children of Israel with daily manna in the wilderness, and though he giveth us only a sufficiency day by day, yet it shall never fail; the miraculous manna, and the widow's cruise, failed not, until Israel had entered Canaan's land, and the earth brought forth her fruit abundantly: so neither will our heavenly Father let any good thing be lacking us in this wilderness state, but will provide daily a constant supply of his mercies, until he lands us safe in the realms of bliss.

He is near at hand, and that to help us, often when we are unconscious of it, as he was with his disciples as they travelled to Emmaus, leading our thoughts gradually to the meditation of heavenly themes, until, by the burning of our hearts within us, we find we have enjoyed the presence of him who is the chief among ten thousand, and the altogether lovely; and he is also often present, and that to help us, in the storm we feared

would be our ruin, when wave called unto wave, and we were afraid at the noise of his waterspouts; and even his first appearance adds fear, until he says, "Fear not, it is I,” and then the storm is still. O Lord; in every storm give us to hear that voice to recompense our tribulation with consolation.

He is our helper in casting out all evil thoughts from our minds, that he has chosen to be living temples for himself, as he cast the buyers and sellers out of the temple of old, and how often do we make our living temples dens of thieves, filling them with unholy thoughts, and the vain imaginations of our hearts, so that at the very time we attempt to hold communion with him in prayer, our hearts are filled with other things, and we could never get them right again, did he not enter with his scourge, and, driving out all unholy things, take possession for himself.

He helpeth us in every trouble, giving us grace equal to our day, and where sin does abound, there grace does also superabound; an increased knowledge of sin, with a godly sorrow on account thereof, bring an increased spirituality of mind; therefore, Lord, if needs be, afflict, to draw us closer unto thee, and give us greater blessings; do as shall seem best to thy unerring wisdom and parental love, giving us in all things resignation to thy will, knowing that all things must be well when we have the Lord for our helper.

London, September.

VERICULTOR.

A QUERE-GOSPEL INVITATIONS.

TO THE EDITORS OF the gosPEL STANDARD. Gentlemen,-Are we to conclude from Mark xvi. 15, "Preach the Gospel to every creature," that all who come within hearing of the preacher are to be invited to come to Christ, believe in Christ, &c.?

At the Particular Baptist Chapel where I attend, they are without minister, and some of those who supply seem to be more concerned for the world than the church, saying, they should wish the whole world to be saved, and have a commission to invite all to come to Christ; for if Christ says they must preach the gospel to every creature, who dare say they must not? and though some say they are dead, and must be let alone, yet Christ is able to raise the dead. Besides, say they, they are not morally dead; and does not God declare he will come in flames of fire, taking vengeance on them that know him not, and that obey not the gospel of our Lord Jesus Christ, and are we to let them alone?

Now there are a few attend with me, who are so deeply convinced of their natural inability to perform the spiritual acts of coming to Christ, believing in Christ, &c., that they think the invitations should be confined to characters, and that the dead should not be included; and because they have not more charity than Christ, and cannot pray for the whole world,