plained away, as I conceive, in the note intended for its illustration. My first extract is from the exposition of the Apostles' Creed, by Bishop Pearson; a work in which deep learning and sound genuine piety are happily united. It will, I trust, prove no small gratification to your readers to be assured, that in one of our most extensive diocesses, this excellent treatise possesses a large share of the theological studies of the candidates for priest's orders. In his exposition of the article, "I believe in the Holy Ghost," after stating that "the work of the Spirit is double; either external and general, or internal and particular;" and then showing that this external work consists in revealing, through the inspired writings, the will of God to mankind, the bishop proceeds thus: "The same Spirit which revealeth the object of faith generally to the universal church of God, which object is propounded externally by the church to every particular believer, doth also illuminate the understandings of such as believe, that they may receive the truth for faith is the gift of God, not only in the object, but also in the act: Christ is not only given to us in whom we believe, but it is also given us in the behalf of Christ to believe on him: and this gift is a gift of the Holy Ghost, working within us an assent unto that which by the word is propounded to us. By this the Lord opened the heart of Lydia, that she attended unto the things which were spoken of Paul; by this the word profiteth, being mixed with faith in them that hear it. Thus by grace are we saved through faith, and that not of ourselves, it is the gift of God. As the increase and perfection, so the original or initiation of faith, is from the Spirit of God, not only by an external proposal in the word, but by an internal illumination in the soul, by which we are inclined to the obedience of faith in assenting unto those truths which, unto a natural and carnal man, are foolishness. And thus we affirm not only the revelation of the will of God, but also the illumination of the soul of man, to be part of the office of the Spirit of God, against the old and new Pelagians."—(Vol. I. p. 495. Ed. Oxon.) To the testimony of Bishop Pearson, I would now add that of Bishop Sherlock, a learned and pious prelate, and against whom, if a bias on the side of Calvinism be reputed a fault, it is well known not the slightest prejudice can be reasonably entertained. In the 2d vol. of Discourses preached at the Temple Church, (Lond. Ed. 1759,) I find a sermon upon this very text, Ephes. ii. 8. In the introductory part of it, his words are as follow: "Life and immortality, are the greatest blessings that we have any notion of; and these were brought to light by the Gospel of Christ. Him God gave for a Redeemer to the world, that whosoever believeth on him should not die, but have eternal life. And even that through faith in him we are saved, is the gift of God; for of ourselves we are able to do nothing. These things are taught us in the compass of the text: we are saved by grace; we had no claim or title to salvation; but God of his own good will hath sent among us plenteous redemption; and according to the riches of his mercy, and the great love wherewith he loved us, hath, together with Christ, quickened us, who were dead in sins. The condition of this salvation on our part is faith; for we are saved by grace, through faith. We must believe our Redeemer, that he cometh from God, and hath the words of life; and must rely on him to perform the word of salvation which is gone out of his mouth. But neither upon the performance of this condition can we say that our own arm hath saved us, or that we have done any thing towards perfecting our redemption; for this salvation is through faith, and this faith is not of ourselves; it is the gift of God." It In the sequel of the discourse it is shown what must be the nature of that faith here said to be the gift of God; viz. a trust and reliance on God, including a confident hope and expectation that God will perform his promises made to us in his Son. It is described as an active principle of religion, influencing the mind to obedience to the law of God." is shown at large that this faith must be produced by the agency of God's Holy Spirit, for that faith which is only a mere assent of the mind, cannot be called the gift of God, any farther than as sense and reason are his gifts," words which evidently imply that saving faith is a gift in a peculiar sense; and to prove this point appears to be the main object of this sermon. 66 classes of persons, in order to true and lasting peace and comfort. I shall confine the following observations to domestic life; and I entreat my readers, that if, from Scripture and reason, I bring conviction to their minds, they will not hastily dismiss it, but will lay it se riously to heart, as a matter involving their own happiness, and that of many of their fellow creatures, both in this life and in eternity. The different dispositions and various pursuits of the individuals which form a family, frequently give rise to an opposition of opinions, and sometimes of interests. These diversities of taste and feeling, though perhaps innocent in themselves, and in some degree unavoidable, are the occasion of perpetual contentions, evil tempers, and divisions, those roots of bitterness which the prince of darkness I conceive enough has now been too often sows and fosters, even extracted from the writings of both among families professedly religithese celebrated divines to show ous, and by which every fruit of their disagreement with the author the Spirit is checked in its growth, of this note in the Society's Bible. and the greatest scandal brought As a member of that Society, and upon the professors and the proregarding it as a successful instru- fession of the Gospel. In some ment in the hand of God for pro- instances, I fear that even persons moting the interests of Christianity who pray and strive against many in the established Church, I can- other sins, and scrupulously seek to not but feel deeply concerned that, keep themselves unspotted from the under its sanction, any notion should world, allow themselves, with too be encouraged which has a tenlittle compunction, to exercise undency to weaken our impression of christian tempers in their families; the necessity of preventing grace, nay, are sometimes ready to bring whereby God" puts into our minds excuses for them to their fellow good desires," and so derogate from creatures, and their own conscienthe work of Christ, as the "author," ces, on the score of infirmity, proas well as the "finisher of our faith." vocation, long habit, or the peculiar F. H. difficulty of their office and situation. Some of my readers may be ready to turn aside from this censure, as not applicable to themselves, because with passionate exclamations and feelings they sometimes lament their sinful témpers, forgetting that it is possible they may do this more on account of the natural inconveni ent consequences arising from unsubdued passions, than from a penitential feeling of their being symptoms of rebellion against God. For the Christian Observer. ON THE NECESSITY OF MUTUAL FOR- EXPERIENCE has shown me the wisdom of the Scriptures in repeatedly enforcing the duty of mutual forbearance, and the urgent necessity of the practice of it, in all stations of life, and among all Were the latter duly felt, sorrow would not fail to bring that true repentance by which sin is not only lamented but forsaken. 66 On the contrary, while excuses are made, and a flattering unction" is laid to the soul, the evil will still remain; but true peace can never shine with its mild and steady beams, where there is not a spirit of mutual forbearance and conciliation. In these remarks, I address myself to parents as well as to children, to brothers and sisters, to masters and servants, and, in short, to the members of every relation of social life. In speaking of children, I refer not merely to those who are literally such, but to those who are grown up, and become, in some measure, the companions and friends of their pa rents. Let it not be supposed that I am wishing indirectly to derogate from the lawful rights of parents, who, by their offspring of all ages, ought to be treated with honour and dutiful affection, when I remark that the happiness or discord of their families depends, in a great measure, upon their personal conduct and example. I have found, from my own observation, and I think it will hold good as a general rule, that from the tempers and habits of the heads of families, the whole household receive their general character. Let the master and mistress be steady to certain rules, having all things arranged decently and in order: being guided in the main by Christian integrity, forbearance, and kindness, and unbiassed by improper partialities; and I believe it is morally certain that the good effect of such a line of conduct will be seen to extend itself throughout the whole domestic circle, in producing a well-regulated and united family. Habits, engrafted on principle from early years, will have so established themselves by time, that no fear of a change will be entertained as the younger branches grow up to maturity, and the be loved parent will with pleasure find that sober, unprejudiced advice begins to supply the place of those commands which childhood required. On the other hand, the varying, inconsistent conduct of the heads of a family, especially if accompanied with ungoverned and unforbearing tempers, will banefully influence the other branches of the household: each, unmindful of others, will seek his own ease and pleasure, bitter and endless disputes will ensue, disorder and insubordination will arise; love will languish, while distance and suspicion occupy its place. If this should occur in a family professedly religious, how great will be the scandal, and how extensive the evil which each individual concerned will have to answer for before the judgment seat of Christ! Let those who are ready to extenuate the guilt of such unchristian conduct, by imputing it to constitutional infirmity, or the peculiar difficulties of their situation, beware how they thus virtually make God the author of their sin. No temptation hath befallen any of us, but such as is common to man, and "God is faithful, who will not suffer us to be tempted above what we are able to bear, but will with the temptation also make us a way to escape." It is for want of recurring to this Divine assistance with full purpose and singleness of heart, by patient perseverance, prayer, and watchfulness, that Christians so frequently disgrace their profession, and are led captive unawares by Satan at his will. Certainly when bodily infirmity is really in part the occasion of irritability, impetuosity, or bitterness of temper, (that is, when our spiritual enemy takes occasion from it to produce in us such works of the flesh,) the individual has the more need to use strenuous exertion, with unremitting prayer and vigilance, to be deliver ed from the snare of the tempter. I believe there are few persons who do not find motives of interest or personal credit sufficiently powerful to effect a temporary command over their passions: surely, then, a constant sense of the immediate presence of the King of kings and Lord of lords would, if admitted, have a salutary influence in checking the evils of which I complain. Upon the whole, however, it will be found that nothing short of the grace of God, which is sufficient for all things, will be able effectually to root out these evils, when once established; and therefore I earnestly and affectionately exhort those of my readers who are under their influence, and are thus insensibly destroying or endangering their happiness in the present and the future world, to seek without delay, by the prayer of faith, the aid of the Holy Spirit, to turn them from the error of their ways, and to confirm them in a spirit of unity and godly love. The effect of righteousness, is quietness and assurance; but neither of these can be possessed while we are constantly agitated by the storms and tempests of passion. Let us therefore work, now, "while it is called to-day," to subdue and eradicate every evil temper, without compromise or reserve. Let us meditate upon the various exhortations of the Scripture on this subject. "If it be possible, as much as lieth in you, live peaceably with all men." "Forbear one another in love, and keep the unity of the spirit in the bond of peace." "Do all things without murmurings and disputings, that ye may be blameless and barmless, the sons of God." Strengthened with all might according to his glorious power, unto all patience and long-suffering with joy fulness." "Put on therefore, as the elect of God, bowels of meekness, long-suffering, forbearing one another.' "Walk in love, as Christ also hath loved us." Let CHRIST. OBSERV. No. 185. 66 us look with faith to that great High Priest of our profession, who was "in all points tempted like as we are, yet without sin;" let us remember the contradiction of sinners which he endured for our sakes, and let us pray and endeavour to be conformed to his blessed image. I conclude my remarks with the exhortation of the Apostle: "Let all bitterness, and wrath, and anger, and clamour, and evil speaking, be put away from you, with all malice; and be ye kind one to another, tender hearted, forgiving one another, even as God for Christ's sake hath forgiven you." S. S. D. FAMILY SERMONS.-No. CI. Rom. xv. 13.-Now the God of hope fill you with all joy and peace in believing, that ye may abound in hope through the power of the Holy Ghost. WHATEVER be the subject discussed by the great Apostle of the Gentiles, he always speaks like a man whose heart and affections are deeply engaged in it. It is evident from the whole of his writings that the religion which he laboured to disseminate, was of a high and sacred character; pure in its injunctions, and elevated in its privileges. The Apostle was equally free from that spirit of enthusiasm, which expects the consolations of the Gospel without a desire to discharge its duties, and from that sordid misconception, which dwells wholly upon the precept, without regard to the promise. He knew, by his own experience, that the life which he lived was at once a life of obedience and of hope it was his earnest desire, in whatever he did, to do the will of the Lord; and he found in all his labours that the presence of God was with him, and the comforts of the Divine Spirit refreshed his soul. In the privileges of the Gospel it was his ardent wish that all men 2 Q should be altogether such as he was: the love of Christ constrained him to abound in love toward others; and even for his enemies he was ready to invoke the mercy and the blessings of God. We cannot, therefore, wonder that for his children in the faith he was peculiarly earnest and affectionate in prayer: and that he was anxious that they might adorn the doctrine of God their Saviour in all things, and might even here have their conversation in heaven, and finally receive an abundant entrance into the kingdom of Christ and of God. In the chapter from which the text is selected, he is endeavouring to convince the Romans of the importance of certain duties, which in that day were sometimes apt to be forgotten: but he cannot do this without expressing his earnest wishes in their behalf, that they may possess in large measure the blessings of the Gospel. Whilst speaking of the comfort and patience which spring from the Scriptures, he prays, that the God of patience and consolation would grant them to be like-minded one to wards another, according to Christ Jesus and again, while citing from the prophet the prediction respecting the Root of Jesse-that is, of Christ who should rise to reign over the Gentiles, and in whom they should trust, he evermore lifts up his voice on their behalf: "Now the God of hope fill you with all joy and peace in believing, that ye may abound in hope through the power of the Holy Ghost." In concisely examining the passage, we may consider 1. The blessings which he implores for his converts. II. The way in which they are to be obtained. The blessings which he solicits are joy, peace, and hope. This joy is represented in other parts of Scripture, as a rejoicing in the Lord-a rejoicing in Christ Jesus, and in what belongs to him-the glory of his attributes, the dispensations of his providence, all that he has done for his people, and all that he has promised. Those who have had the widest views of the goodness of God, and the longest experience of his mercy, have been most abundant in the joy of the Gospel. This sacred feeling often survives, undiminished, in the fierceness of tribulation. "Sorrowful, yet alway rejoicing," was the testimony borne to the Apostles, by one who was the companion of their labours and the partner of their consolations. To the men of this world who knew nothing of the principles of true religion, it must have appeared a strange and inexplicable occur. rence, that those who seemed to be of all men most miserable, should still be continually rejoicing. But was there not a cause? If we should ask the reason, what would be the reply? "We were once the children of darkness, but are now the children of the day. We once walked in the error of our ways, without hope and without God in the world: but he who caused the light to shine out of darkness, hath shined into our hearts. We are no longer strangers and foreigners, but fellow citizens with the saints, and of the household of God. We rejoice because he is reconciled to us through the Son of his love: we rejoice that he gives us the witness of his Spirit, the earnest of every blessing in the future world. We know that all events are ordained in mercy by our heavenly Father; and that no good thing shall he withhold from them that love him. We rejoice, therefore, in the present communications of his love, in the grace which he affords to us, in the consolations of his Spirit; and we know that he never will for. sake his people that trust in him." The next blessing which St. Paul implores for his flock is peace. This heavenly blessing is a distinguished privilege of the Christian; it forms a striking contrast between the men of the |