venting and co-operating grace. Then, whether the foreknowledge of God so continues according to his purpose, that the very things purposed are to be received as foreknown, or whether these vary according to the nature of the causes, and the description of persons; so that as there is a diversity of calling-in those who are to be saved without doing any works, the purpose of God may seem to exist alone; but in those who are about to do some good, the purpose may be established by the foreknowledge. Or whether, uniformly, although the foreknowledge cannot be separated from the purpose by a temporary distinction, yet foreknowledge is, in a certain order supported by the purpose; and as there is no affair of any kind which the divine knowledge does not anticipate, so there is nothing good, the enjoyment of which we do not derive from God, as its author. Lastly, how, by this preaching of the purpose of God by which those become believers who are foreordained to eternal life, no one of those who are the subjects of exhortation is hindered from believing, nor have any reason for indifference, if they despair of being predestinated themselves. We beseech you also, bearing patiently with our weakness, to point out how this may be disposed of, that in reviewing the opinions of former writers on this subject, we find in nearly all, one corresponding sentiment, showing that they so received the purpose and predestination of God according to foreknowledge, as though God, on this account, made some vessels of honour and others of dishonour, because he foresaw the end of each, and knew what (under the assistance of grace) each would be, both in will and practice.

9. These difficulties explained, and many other points discussed, which you with deeper penetration,

will be better able to see as relating to this subject, we believe and hope not only that our weakness will be strengthened by the support afforded us by your observations, but that those also whose pious lives and honourable distinctions have been obscured by the darkness of those perverse notions, will receive the unsophisticated light of grace. One of them, a person of chief authority, and zealous in spiritual pursuits: I mean Hilary, bishop of Arles, is, your blessedness* should know, an admirer and follower of your doctrine, in all other points, and has long had a desire to communicate his sentiments to your holiness, on this subject which he makes a matter of complaint. But, because it is doubtful whether he will do so, and for what end he will do it, and we are all weary, and (such being the provision made by the grace of God in this age) seek refreshment from the vigour of your charity and knowledge, impart instruction to the lowly, deal out a reproof to the proud. It is necessary and expedient to write again, even what has been written, lest that be thought unimportant which is not stated frequently. For they reckon that sound in which there is no pain, and a wound skinned over is scarcely felt. But let them know that a tumour of long standing will come to be cut at last. May the grace of God, and the peace of our Lord Jesus, crown you at all times, and glorify you, while you proceed from virtue to virtue, for eternity, most blessed Lord Pope, unspeakably admirably, incomparably reverend, most excellent patron.

We observe, in several expressions in this letter, the rise of a spirit in the Church which quickly filled up the outline of "that wicked one, who sitteth in the temple of God; shewing himself that he is God." An undue veneration of even the most excellent saints, is an evil to be at all times guarded against.

peasant's children—travel, and the free wind of heaven have giyen relish to the humble food which is timidly yet affectionately offered, and, if he partakes with the poor man of oaten cake or the more humble potato, a sacred blessing on his honoured head goes up from the host, and from that poor household; and the pastor returns homeward, not less a pastor, nor less suited for the work of the ministry, nor yet for mingling with the great because, like his Heavenly Master, he loved the poor, and because the poor "ministered to him of their substance."

Blessed be God! hundreds of such pastors are around and increasing. How honoured the wives of such-they live in an atmosphere of blessedness-every day. they hear the claims of the poor to the relief of which they are enabled by their influential position to be auxiliary-they hear the voice of grateful acknowledgementtheir home is trodden by the feet of numerous wealthy and kindly parishioners ;-they are familiar with every parochial movement, and are favoured by the Christian friendship and intercourse of surrounding ministers-their children grow up amid the kindness and attention of many ;-should even a trifling ailment visit their home, the knock of affectionate inquiry is frequent should any want be manifested, it is often eagerly yet. delicately supplied. The pastor's wife is happy amidst all this din of usefulness, kindliness, and comfort. and if her husband be faithful in the pulpit, and from house to house, and if her own heart responds to every Gospel promise, and rejoices in every prospect of souls won from death to life, then indeed are her" lines cast in pleasant places"

-"her cup runneth over"—and her constant, silent, yet gladsome expression is this-"Praise the Lord, O my soul, and all that is within me bless his holy name?"

Thus full and overflowing is the cup of her happiness-it is even dangerous, like every other prosperity, in the hazard of decreasing spirituality; be this as it may, the wife of the pastor, is happy, honoured, and blessed among women: days dawn in usefulness and prayer, and close in gratitude and peace; the sweet incense of holy prayer floats in the atmosphere, and penetrates from the parsonage to remote and most lowly of the habitations of the flock; in one blessed volume of adoration the hearts of all are made one; and what heart so happy, knowing its own gladness, as is the heart of the pastor's wife?

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But suppose that the process of years had silently-fleetly rolled on-and that the desk and the pulpit must know its transient possessor no more; suppose, "full of years and honours; the aged man of God, like a ripe shock of corn," is to be gathered to his predecessors-and that she-the loved and faithful friend of his bosom-witness and softener of his trials-is to survive; or let us suppose a case not unfrequent— that in the midst of life's vigor and most energetic usefulness, the pastor is summoned to give an account of his stewardship-and the woman, still young, and expecting aught else than this, is suddenly bereaved; long-long does it appear but a dream, and tears seem unnecessary, the apparatus of death and the funeral array are but as a dream only; slowly and wearily the vision is invested with substantiality--and bitter truth demonstrates that it is simple, awful matter of fact,'-the voice silent-the flock deserted-the house masterlessthe kind and the true and the faithful departed-her joys cloudedher hope withered-her babes orphans-and she-a widow.

A few brief weeks and the glebehouse must be resigned-the sunny lawn where the children sported—

the garden, with its endless pleasures-and the flowers which the children had planted, and on which the departed had smiled--each thing familiar is to be forsaken, and the world is all before herher children partake of her bitterness; and in their fond memories, in after years, revert to the possession which for a season was theirs. Cowper, apostrophizing his beloved parent's picture, and full of the reminiscences of scenes "where early childhood strayed," writes thus:

'Where once we dwelt, our name is heard no more;

Children not thine have trod my nursery floor.

'Tis now become a history little known, That once we called the past'ral house our

own;

Short-lived possession! but the record fair, That memory keeps of all thy kindness there,

Still outlives many a storm that has effaced, A thousand other themes less dearly traced."

But at the moment when widowhood is new, and the sorrowing heart scarcely fit for deliberation, where are the widow and fatherless to turn? It is sweet to think that a voice from heaven has proclaimed-" Leave thy fatherless children to me-I will preserve them alive; and let thy widows trust in me," and they that trust in Him are never disappointed. Still another home must be chosen, and other means of existence found; and many a clergyman's widow has no home-no means.

The widow of a pastor who has lived generously and affectionately towards the temporal and spiritual wants of men, is, indeed, a desolate object-soon does the tide of sympathy ebb, and what remains is dried up in the revolving years

that

pass on, until the once loved, honored, widely known, and greatly happy as the pastor's wife, becomes forgotten; other preachers have arisen more gifted-more adapted to rising exigences; new plans have obliterated the old,

new generations arise; by little and little the old stock drops off, and after many years the widow gazes on her husband's church, and wonders how strange all things have become !

The writer of this article at one time learned that he lived in the neighbourhood of one such as he now describes. Her husband had been one of eloquence and popularity in his day. Families, in baptizing their children, were wont to call them by the pastor's beloved name. His widow survived him some thirty years. At the time of the writer's visit she was not far distant from the better land.

She

was very lonely: a humble habitation, a prophet's chamber in its furniture, the Bible of ancient days on the table: that Bible, and an aged servant, all that had stood by her! and there she sat, day after day, forgetting the world, by the world forgot her very existence forgotten, and it was happy work to kneel beside that widow indeed, and though not of her household or kindred, yet loving her for her Master's sake, and for the sake of the work with which her husband was connected, to pour forth prayer on her behalf to the God of the widow. She appeared to be greatly comforted, and doubtless many hurried and vivid remembrances were busy in her lone mind. Not long after the newspapers announced the death of Mrs., wife of the Rev. -, and some who read expressed astonishment, and said they thought she had been dead many years!'

The families of preachers are often the worst attended to, and while their flocks" have bread to spare," their own little ones may be hungry. They are often engaged in plans so gigantic, in studies so profound, in labours so multifarious, and they are too apt to forget what the end may be,' the sickness and the sorrow, the mourning congregation, the plat

form trodden by other feet, the meeting hushed before other voices, the hearts occupied by other messengers of truth; and the shroud and coffin, the portion of their earthly

tabernacle, while wife and little ones, to use the language of the beautiful chaunt of Wolff, 'sit alone and weep!'

S.D.

"By whom also we have access by faith, into this grace wherein we stand, and rejoice in hope of the glory of God." Jesus saith unto him, "I am the way, the truth, and the life no man cometh unto the Father but by me." "Access by faith into this grace, wherein we stand." "Access to whom? To God. How?" By faith." "Being justified by faith we have peace with God, through Jesus Christ our Lord." This is that state of favour wherein believers stand: In the catechism called "a state of salvation," "I heartily thank our heavenly Father that he hath called me to this state of salvation, through Jesus Christ our Saviour: and I pray unto God to give me his grace, that I may continue in the same to my life's end."

"

But what is the nature of this "access to God? God is in every place. How do we come unto him? Is it in spirit? or is it in the external act of homage rendered unto him? or is it partly in one and partly in another? or is it in both? Are we required to worship God both" in spirit and in truth? or according to truth? Is it not very clear, beloved reader, that if God has prescribed the external form in any respect, in which he will be worshipped by those whom he calls his people, he cannot be worshipped "in spirit and in truth" where that form is not observed? Men may try to worship God in spirit only, to retire into the secret chambers of their own souls, and there hold intercourse with divinity; or they may set but little value upon the

spiritual, and be very exact and regular in the ritual. But do not both these classes of persons divide what God has joined together?

We have access to God by faith in Jesus Christ, and this faith introduces us into " a state of salvation." Is there no way, according to truth, external, plain and evident, by which a sinner may know that he is in this state, and stands in this grace? It seems to me there is. He must examine his heart, and satisfy himself that his spirit is right, and in doing so he will try his spirit by the "truth." We have access "by faith"-faith in Jesus Christ. But what is faith? How is it to be shown? By our works. "Show me thy faith without thy works, and I will show thee my faith by my works." (James ii. 18.) But what works? All works are not evidence of faith in Jesus Christ: much less are all mental exercises, frames and feelings such evidence. Those works which prove that we have faith in Christ are the works which Christ hath commanded; and they are done in faith, where Christ is contemplated and honoured in the doing of them. No man can safely conclude that he is in a state of salvation, whose faith in Jesus Christ does not produce obedience to all his commandments. If a man does some things which Christ commands, and concludes that he has faith on him, while there are other things which he does not do, he thereby proves that he has not faith, and consequently is not in a state of salvation.

G. B.