the original Greek can signify nothing else. But as to faith, that is mentioned only as the means, or instrument, of obtaining the salvation here declared." Such is the whole note referred to, in a partial manner, by the Layman; from which it appears plain, that the writer of it is not here, by any means, denying faith to be the gift of God, but is (as he explains himself) combating the notion of its being a gift in that peculiar sense entertained by those who hold the doctrines of predestination and election. To enter into any discussion of the propriety or impropriety of this notion would be foreign both to the subject of the Layman's paper and my present purpose. But with respect to the passage in question it may be observed, that on a plain inspection of the Greek it certainly appears wonderful how any other view of it could ever be taken than that contained in the note from Dr. Tucker. The words stand thus: Ty raḍ xapili Ese σεσωσμένοι διὰ τῆς πίσεως και τότο oun it jμv. ε8 TO Sŵpor oux ἔργων ἵνα μή τις καυχήσηται. Here there cannot be a doubt that T8T0 refers to the whole sentence going before, and, as Macknight suggests, may have to payua agreeing with it. There are then two several contrasts made between the uy, and the 88 To Spoy, and the έργων, and the μή τις καυχήσηται. But if I may venture a conjecture, I would rather suggest that Tero here agrees with το δώρον, and would propose pointing the passage as follows: "xài Teтo, oux εt úμшv, Θεε τὸ δῶρον, οὐκ ἐξ ἔργων (εσιscil.) -ira un vis naula." The translation will then stand thus: And this gift of God (namely, salvation by grace, through faith,) is not of yourselves, not of works, lest any one should boast. I just add, for the satisfaction of those who may have been alarmed by the representations of the Layman, that if they will turn to the Epistle of St. James, i. 17, they will To the Editor of the Christian Observer. THE Notes on the Family Bible published under the sanction of the Society for promoting Christian Knowledge, are, upon all points connected with doctrine and discipline, professedly compiled from the writings of the most eminent divines of the Established Church. The remarks on Ephes. ii. 8. quoted in your Number for March, in which a view of faith, as a "gift of God in a peculiar sense," is represented as an unhappy conclusion from the Apostle's words, are, I think it may be safely stated, at variance not only with the language of our Liturgy, but likewise with the opinions of a great number of our divines, justly celebrated for their learning, talents, and piety. The opposite sentiments of two prelates of our church occurred to my recollection as soon as I had read the note. The writers referred to are, Bishop Pearson and Bishop Sherlock; and to their judgment, as eminent divines, I should have expected the compilers of the Notes attached to the Society's Bible would have paid some attention on the important text in question. I beg leave to introduce their statements respecting faith as a peculiar gift of God, to the notice of your readers. My communication may possibly serve as an auxiliary to that of your lay correspondent, and shew the unison of our celebrated writers with the Liturgy of our Church, upon a doctrine which (to use the mildest term) has been ex 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, trust, prove no small gratification to your readers to be assured, that in one of our most extensive dioceses, 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 shewing 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 mau, 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 where with 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." In the sequel of the discourse it is shewn 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." It is shewn 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. I conceive enough has now been extracted from the writings of both these celebrated divines to shew their disagreement with the author of this note in the Society's Bible. As a member of that Society, and regarding it as a successful instrument in the hand of God for promoting the interests of Christianity in the Established Church, I cannot but feel deeply concerned that, under its sanction, any notion should be encouraged which has a tendency to weaken our impression of the necessity of preventing grace, whereby God "puts into our minds good desires," and so derogate from the work of Christ, as the "author," as well as the "finisher of our faith." F. H. For the Christian Observer. ON THE NECESSITY OF MUTUAL LIFE. EXPERIENCE has shewn 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 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 seriously 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 contentious, evil tempers, and divisions, those roots of bitter. ness which the prince of darkness too often sows and fosters, even among families professedly religious, and by which every fruit of the Spirit is checked in its growth, and the greatest scandal brought upon the professors and the profession of the Gospel. In some instances, I fear that even persons who pray and strive against many other sins, and scrupulously seek to keep themselves unspotted from the world, allow themselves, with too little compunction, to exercise unchristian tempers in their families; nay, are sometimes ready to bring excuses for them to their fellow-creatures, and their own consciences, on the score of infirmity, provocation, long habit, or the peculiar 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 tempers, forgetting that it is possible they may do this more on account of the natural inconvenient consequences arising from unsubdued passions, than from a penitential feeling of their being symptoms of rebellion against God. Were the latter duly felt, sorrow would not fail to bring that true repentance by which sin is not only lamented but forsaken. " 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 companious 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 mea sure, 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 salutury 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 harmless, the sons of God." "Strengthened with all might according to his glorious power, unto all patience and long-suffering with joyfulness." "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. 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 |