ing God, and meditating on him in the night-watches;' | into nothing. But, No,-I should wish to live, and if, to prevent the dawning of the morning by the cries of prayer;' if, to 'prefer Jerusalem above one's chief joy,' are scriptural marks of piety, then was his placed beyond suspicion." make them resound with his name through eternity." On the 8th of May 1811, Mr Payson was married to Ann Louisa Shipman, of New Haven, Connecticut, a woman of kindred piety, and in the acquisition of whom he justly considered himself to have "obtained favour of the Lord." The time was now at hand when he should be licensed to preach "repentance and remission of sins." His spirituality appears to have increased as that interesting Immediately after the marriage, on taking possession period of his life approached, and he seems to have felt of the habitation prepared for their reception, they enthat he " was no longer his own, but was bought with tered on their new condition as a separate family, with a price," and "called by grace to serve God in the Gos- special acknowledgments of God. "In the evening," pel of his Son." On the 20th of May 1807, he was says his diary, "had a meeting by way of dedicating "examined and approved," and on the Sabbath folour house. It was a very solemn, melting season. lowing he preached at Marlborough. At this place he Afterwards, was greatly favoured in secret prayer. continued for some time, and it is superfluous to say Knew not how to give over praying,-the employment that his preaching was not without effect. The solemwas so sweet. Could scarcely ask any thing for myself, nity of his prayers, and his unyielding importunity for but only that God might be glorified." The work of the blessings which he sought, roused attention and his heavenly Father was progressively advancing. “Seadrew forth the confession, that the "spirit of the holy sons of relaxation, or indolence, he never allowed himGod was within him." "God must help him, or he self. His labours were never suspended, unless physicould never pray so," said an observing man, who had cal debility rendered the prosecution of them impossible. previously paid no regard to religion. Besides the His religion was not intermittent. With him time was general impression produced by his preaching, he was a precious talent and he paid no moment but in pur instrumental in individual conversions which caused him chase of its worth.' He would not willingly suffer an "to retire to his chamber, overflowing with wonder and hour to pass without some effort for the recovery of lost gratitude at God's unmerited goodness to such a miser- sinners." He was never more happy than when guid able wretch." Mr Payson's preaching was so popular, ing inquirers to "the Lamb of God, who taketh away that calls poured in upon him from all quarters. He final- the sins of the world." And if there is a spectacle on ly settled in Portland, where he had formerly conducted earth peculiarly animating to the thoughtful Christian, the academy. His venerable father preached at his it is the faithful and affectionate pastor, with the Bible ordination, and charged his dear son to "receive, in in his hand, surrounded by the "lambs of his flock," one word, the sum of all a father's fond wishes, Be and leading them into " green pastures, and beside the thou faithful unto death.' still waters." It was upon the youth of his flock that Mr Payson expended some of his best exertions, and it is among this class of his charge, that the minister of Christ may eminently sow in hope." His elder parishioners, however, were not neglected, for, so long as the state of his health permitted, he was in the habit of regularly visiting their families. He gave notice from the pulpit, that on such a day he intended to visit the families in a particular district, or street, and he usually found all in readiness for his reception. He did not decline occasional invitations to evening parties, but he gave his people to understand that he desired none to send for him who did not wish him to come as a minister of Christ. In this character, however, he was usually a welcome guest, and he availed himself of passing observations and occurrences, to introduce and enforce man's obligation to his highest interests. On such occasions, says his biographer, "were witnessed some of the most enrapturing and powerful strains of his sacred eloquence." A few days after his ordination, the state of his health became alarming, and he was obliged, by the advice of his physician, to confine himself to the house; but, says he, "I longed to be abroad among my people." In his diary he writes,-" feel convinced that I am in a consumption, and may as well die as cease my exertions." His health, however, soon began to recruit, and he commenced in earnest his "labours of love" among his beloved flock. These, however, were, at very short intervals, interrupted by illness, brought on by over exertion. His efforts in the service of Christ seem, as far as we can judge, to have been blessed; for many were added unto the Church, and the doctrine of salvation, by Jesus Christ, spread among his own people, and those in his neighbourhood. While he was diligent in preaching Christ to others, he strove that he might not himself be a cast-a-way. Morning and evening were spent in perusing the Word of God with diligence and prayer; and one day in the week was set apart for fasting, humiliation, and prayer. In a letter, without date, he thus writes, " My thoughts are so unusually drawn upwards, that I cannot avoid concluding that my stay on earth is to be but short. My flock are, many of them, of the same opinion. They tell me they are certain that I shall not continue with them long. Sometimes I am tempted to wish that these expectations may soon be realised. At others, I wish to stay a little longer, and tell sinners what a precious Saviour Jesus is. But the Lord's will be done. Welcome life, welcome death, welcome any thing from his hand. The world! O what a bubble, what a trifle it is! Friends are nothing, fame is nothing, health is nothing, life is nothing; Jesus! Jesus is ALL! Oh! what will it be to spend an eternity in seeing and praising Jesus! To see him as he is; to be satisfied with his likeness! Oh! I long, I pant, I faint with desire to be singing' worthy is the Lamb;' to be extolling the riches of sovereign grace; to be casting the crown at the feet of Christ." In a letter to his mother, he writes, Methinks, if I could borrow for a moment the archangel's trump, and make heaven, earth, and hell resound with Worthy is the Lamb that was slain!' I could contentedly drop " 66 In addition to his many excellencies as a public character, he was a most kind and tender husband a most faithful and affectionate father, and these qualities were manifested in his daily intercourse with his household. To instruct his children in religion, was, of course, his first care. In this he wisely consulted their age and capacities; and imparted it, in measure and kind, as they were able to bear. He doubted the expediency of giving religious instruction only at stated periods. His motto was, "Line upon line, precept upon precept; here a little, and there a little," as occasion offered, or the emergency demanded. He was the companion of his children, and not unfrequently descended, as it were, to their level, mingled with them, and even invented new diversions for them, particularly such as would call forth exertions of skill and ingenuity. He treated his servants as fellow creatures; and as if he believed, that "God made of one blood all the people that dwell upon the earth." They shared his religious instructions, and were remembered in his prayers; and to several of them his counsels and prayers were blessed. To one who had been anxious for her own salvation, and apparently lost her impressions, he affectionately said, as she entered the parlour, bearing | a pitcher of water, "I hope the time may never come when you will long for a drop of that water to cool your tongue." It was a word in season; she became, in course of time, a consistent and devoted Christian. Such tenderness involved no sacrifice of dignity or authority on his part; nor did it cause insubordination on the part of servants, but in most cases a more willing and faithful service. One very observable feature in Dr Payson's character was his economy. It was a principle with him never to spend anything merely for ornament. The money which came into his possession, he regarded as being a talent for which he was accountable, and he strove to lay it out to the best advantage in his Master's service. Connected with this quality, was a noble generosity of soul, for he did not save to hoard, but to bless others. According to his biographer, "he continued to give, till after he was unable to put his name to a subscription paper.' In addition to the salary which his people had voted him at his settlement, they wished to give a little more, but he refused, "for," said he, 66 more than is sufficient for me I am unwilling to receive, for I can never consent to acquire wealth by preaching the Gospel of Christ." Eminently beloved although he was by his own people, as this fact testifies, he, like every faithful servant of Christ, had his enemies. In a letter, dated 1816, he says,— "You have probably seen in the papers an account of the attempt to burn our meeting-house. Every one, except my own people, seems ready to curse me; and I am weary of living in continual strife." tory! victory!" He looked on his wife and children, "And as a bird each fond endearment tries, No. II. BY THOMAS BROWN, ESQ., Author of "Reminiscences of an Old Traveller throughout different Parts of Europe." SPIRITUAL schools and seminaries arose in Russia with the first dawn of civilization. On the 23d February 1721, Peter I. promulgated the celebrated establishment or regulation for the clergy, and which contributed, in a particular manner, to the moral and religious improvement of that class of the community. In 1764, there existed 26 seminaries of learning, containing 6000 scholars, and the number continued gradually to increase. In Paul's reign there were four academies, 36 eparchial seminaries, and 115 inferior institutions, giving religious instruction to 29,000 individuals. On the 29th November 1807, a special committee was appointed over the whole, whose object was to appropriate the revenues to these several institutions, from an annual grant given by the crown for that purpose, and generally to adopt such regulations as might appear best calculated to promote the interests of religion and morality. This good man at length found rest from his warfare, for soon after he was compelled to yield to the irresistible power of disease. Parts of his body, in- THE STATE OF THE CHURCH IN RUSSIA. cluding his right arm and left side, were singularly affected, being incapable of motion. But he still continued to minister to his people, preaching half the day, having secured assistance for the other half. Soon, however, even this was found too much, for he was seized with a spasmodic cough, which at times threatened absolute suffocation. He was fast gaining the summit of life; and, catching glimpses of the heavenly city, he incited others who were behind to press on. To a clergyman he said, "Oh! if ministers only saw the inconceivable glory that is before them, and the preciousness of Christ, they would not be able to refrain from going about, leaping and clapping their hands for joy, and exclaiming, I'm a minister of Christ! I'm a minister of Christ!'" One Sabbath morning he waked exclaiming, "I am going to Mount Zion, to the city of the living God, to the heavenly Jerusalem, to an innumerable company of angels, to the general assembly and Church of the first-born, and to God, the Judge of all." He was asked, "Do you feel reconciled?" "Oh! that is too cold. I rejoice, I triumph! and this happiness will continue as long as God himself, for it consists in admiring and adoring him." "I have not fought," said he, "but Christ has fought for me; I have not run, but Christ has carried me; I have not worked, but Christ has wrought in me;-Christ has done all." Again, "It seems as if my soul had found a pair of new wings, and was so eager to try them, that in her fluttering she would rend the fine network of the body to pieces." Many more such remarks as these might we give, did space allow, but we refer the reader to Dr Payson's Memoir, being the second volume of the "Christian's Family Library,' where will be found many letters well worthy of a perusal. We now hasten to relate the circumstances of his death. On Sabbath, 21st October 1827, his last agony commenced. Several of the Church were soon collected at his bedside; he smiled on them all, but said little, as his power of utterance had nearly failed, Once he exclaimed, "Peace! peace! Vic Of the origin and progress of these schools, there is a most interesting chronological account in Ambrosius's History of the Russian Hierarchy. He gives the following particulars of the four academies. 1st, The academy of Kiev sprung up in 1588 from a few scholars casually drawn together. By an ukaze of the 15th March 1787, peculiar grants were made to it, and it now occupies the first rank amongst all the religious seminaries. 2d, The Moscow Greek and Latin academy, which has existed since 1680. 3d, The St. Petersburg academy of St. Alexander Nevsky, was founded in 1732. Catherine II., by her rescript of the 10th May 1788, laid down particular rules for the various branches of this seminary, to which some improvements have been made since 1803. 4th, The academy of Cazan, founded in 1723. I might add an account of the expenses attending all these various establishments, but as they are not only constantly changing, but the value of the paper currency of the empire has been gradually depreciating for these forty years past, it would be impossible for the general reader to form any just opinion on the subject. The Church in Russia gives the general name of Raskolnic or schismatics, to all sects who have at different periods renounced her communion. These separatists uniformly style themselves Starovertsi, or old believers, and their number is computed to be above two millions, who branch out into eighteen different classes, more or less numerous. Five of them are distinguished by the names of Starobredsi, Diaconofchins, Peremasonofchins, Epifanofchins, and Tshernobordsi, all of whom go under the general denomination of Popofchins. The remaining thirteen are called Duchobortsi, Pomeryans, Theodosians, Philopofchins, Netruchins, Pastushkoi, Soglasie, Novogentsi, Samokreshentsi, Tshuostvenics, Molokans, Ikonobortsi, Seesnotchini, and Martinests. 8. All matters regarding Mahometan and other toler. ated Heathen Religions. 9. Clerical appointments. Toleration in religious matters has, at all times, (with the exception of one solitary instance,) been a fundamental principle of the government, as well as a prominent characteristic and feeling of the nation at large. In proof of this, I shall merely mention, that in the centre of the capital, on a space of ground about three quarters of a square mile, there are five temples of religion, different from each other, viz., Greek, Armenian, Lutheran, Calvinistic, and Roman Catholic; and at Astracan, for example, out of 57 places of wor ship, there are 23 Greek, 4 Armenian, 2 Roman Ca. tholic, 1 Lutheran Church, 26 Tartar mosques, and a Hindoo house of prayer. In treating of the ecclesiastical affairs of resident foreigners, I shall begin with the Lutherans. They are the most numerous of all the foreigners in Russia, the Catholics excepted. In Livonia, Esthonia, Courland, and Finland, and among the several colonies over the empire, the Lutheran Religion is the most prevail. ing. The number of individuals of this belief amount All religions are tolerated in Russia. The Mahometan, the Heathen, and the Christian, live there quiet and unmolested. The great body of the priesthood ap-ed, in 1792, at St. Petersburg alone, to 20,512. The pertaining to the National Church had, from the introduction of Christianity into Russia in the tenth century, down to the reign of Peter I., a vast influence on the proceedings of government, and an irresistible ascendency over the minds of the people. Even that monarch, in the zenith of his power and glory, was arrested by the clergy in his career of innovation, and compelled to relinquish some projects he had in contemplation. His successors, to the present day, during particular ceremonies, or when, for example, they pay a visit to the metropolitan at the monastery of St. Alexander Nevsky, always stoop down to kiss his hand in acknowledgment of their devotion and submission to the Church. On these occasions the high prelate, in compliance with those rules of politeness and urbanity so universally practised in the upper ranks of society in general, and so well understood by the clergy in particular, always gently withdraws his hand, and thus frustrates the pious intention of the sovereign. Marks of Imperial favour were for the first time conferred by the Emperor Paul on the higher orders of the clergy. They were decorated with stars and ribbons. These ornaments on the patriarchal robes of the clergy, and upon persons wearing long beards, had a novel and singular effect, widely different, indeed, from the humble attire of the first apostles. The Emperor Alexander evinced a laudable anxiety, with the co-operation of Prince Galitzin, minister of ecclesiastical affairs, for the diffusion of the blessings of Christianity throughout his vast dominions. His personal character was eminently qualified for this pious and praiseworthy purpose. Benevolent, humane, unostentatious, and naturally fond of the virtues of private life, and the innocent pleasures of society, let us indulge the hope that his pious endeavours to secure peace and happiness to his subjects, by encouraging the spread of useful knowledge, and the benefits of true religion, will ultimately be successful. I shall now turn to the department of ecclesiastical affairs relating to resident foreigners. The general direction of the whole is divided under nine different heads, viz. 1. Superintendence of spiritual seminaries and monasteries. 2. Protection of the property of the clergy. 3. All matters having a reference to the jura sacra of the Protestants. 4. Maintenance of ecclesiastical forms. 5. Appointment of clerical offices. 6. Building and keeping up the Churches. 7. Investigation of causes of complaint against the eparchial archbishops. first Lutheran Church in Russia was built in the time of Ivan Vassilievitch II.; and in St. Petersburg the first erected was in 1704. In those provinces which formerly belonged to Sweden, the officiating clergy of the Lutheran Church are under the direction of particular consistories of the district; in the other parts of the empire, however, they are subject to the College of Justice at St. Petersburg, which confirms the appointment of the Lutheran clergymen, superintends their official duties, protects them from aggression, and communicates to them those regulations or ordinances which time and circumstances may render necessary. The Catholics amount to about four millions of individuals, consisting of the Poles, a part of the Lithua nians, Courlanders, and Germans, as well as French and Italians. According to Grot, there was a Catho lic congregation at Moscow in 1683, who, with all the Catholics subsequently settled in the empire up to the reign of Catherine II., were subject to the Bishop of Rome. This princess, however, in 1772, at the period of the union of White Russia with the empire, issued an order or regulation for the ecclesiastical establishment of the Catholics in Russia, according to which the general superintendence of every Church and monastery in the empire (including the United Greeks and Armenians) was committed to the Bishop of Mohiley, and confined solely to his spiritual jurisdiction. Since 1782 this bishop has had his authority strengthened by the assistance of a coadjutor and a spiritual consis tory of canons of the Church, who have the appoint ment of the priests and abbots in the monasteries, as well as the appointment and ordination of the officiating clergy of his six dioceses; these are Mobilev, Shamait, Vilna, Lutsk, Kamenetz, and Minsk. The Unit ed Greeks are immediately under the Bishop of Podolsk, and the Armenians under another at Breczk. Since 1797, a particular department was organized in the College of Justice at St. Petersburg, for the ma nagement of the spiritual affairs of the Roman Catholics, of which the Bishop of Mohilev is president. The situation of the Jesuits, as affecting their general safety and security in the empire was, up to the time of Catherine II., extremely precarious. Peter the Great hated them, and they were banished out of the empire at two different periods, viz. in 1689 and 1718. In 1772, some of them were transferred over to Russia with a part of Lithuania, and seven years afterwards the Bishop of Mohilev (under whose authority they were in the first instance) permitted them to augment their numbers. Pius VII., in 1801, assented or agreed to their canonical organization in Russia. At present, the order has colleges at Polotsk, Dunaburg, | Mobilev, Mstislav, and Orsha. The general, with his provisors, assistants, and council, resides at Polotsk. About that time they had 118 priests, 83 scholastics, and 61 subordinate agents. They have a branch or school in the capital itself. In White Russia there are, exclusive of the Jesuits, 38 monasteries and nunneries of the different orders of Dominicans, Piarists, Franciscans, Carmelites, Bernhardines, and Trinitarians. The members of the Reformed Church are in detached congregations, and consist of from 7000 to 10,000 persons. In St. Petersburg there are four Churches, the French, German, Dutch, and English, exclusive of others at Riga, Cronstadt, &c. The first Reformed Church in Russia was built at Moscow in 1629. The restrictions regarding the Moravians, which were very oppressive, had been in force against them previous to the reign of Catherine II. They were then kid aside, and from that period the Moravians have enjoyed the most ample religious toleration. Their number altogether is about 12,000, settled principally as colonists at Sarepta, although they are found in several parts of the empire, particularly in Livonia and Courland. Paul I., in 1797, conferred new rights on this fraternity, and permitted them to have a house of worship in the capital, and to carry on trade both within and without the empire. The number of Baptists is upwards of 5000. At first they resided in seven villages on the Tosna, between Gluchov and Baturin, and at Chorlits, near Cherson; of late years they are more spread about as colonists, principally on the Wolotshna. There are about 60,000 Armenians in number, who reside in the southern part of the empire, principally in the governments of Ekaterinoslav, Caucasus, Astracan, Taurida, and Georgia. The Armenian archbishop has had his residence since 1780 at Nachitshevan, in the government of Ekaterinoslav. The political existence of the Jews has been regulated and secured to them, and that in a manner more liberal and humane than in most other countries. They enjoy complete religious liberty, and have their temples, synagogues, and schools; at Brzcese they have a university. The Mahometans follow their own wor ship perfectly undisturbed; have their sacred colleges, their Muftis at Astracan, in Taurida, Moldavia, and Vallachia, where they are in considerable numbers. The Turkomans, Tartars, Mestsheriacs, Bashkirs, Kirgises, Teleuts, and all the people originally from the Caucasus, amounting to upwards of three millions, acknowledge and conform to the law and doctrine of the prophet; the Hindoos, also, residing at Astracan, where they have a house of prayer, and their Dervishes. The number of Polytheists is about one million, consisting of the worshippers of the Dela Lama, and some Mongols, Kalmucs, Lamats, and Manshurs. To them must be added the Schamans, or worshippers of idols, such as the Jakuts, Votjaks, Samojeds, Burats, &c., who have the most monstrous and strange notions of the nature and attributes of the Deity. THE CONVERSION OF LORD ROCHESTER. DR OLINTHUS GREGORY, in his valuable" Letters on the Evidences, Doctrines, and Duties of the Christian Religion," thus refers to this remarkable instance of the power of Divine Grace :-- Lord Rochester was distinguished through the active part of his life as a great wit, and a great profligate, an open and unwearied advocate of Atheism. He had, however, especially during the last year of his life, strong convictions of the folly of his conduct; and once, after he had been arguing vehemently against the existence of a Supreme Being, he exclaimed, on retiring from the company, Good God, that a man who walks upright, who sees the wonderful works of God, and has the use of his reason, that such a one should bid defiance to his Creator!' But impressions like these soon wore off; so that it was not till his last illness, which continued about nine weeks, that he appears to have undergone the change which we denominate conversion. Then it was, according to his own account, that he first saw the enormity of sin, and learned the value of the atonement on which his hopes of pardon were founded. Shall the joys of heaven,' exclaimed he, 'be conferred on me? O mighty Saviour, never, but through thy infinite love and satisfaction! O never, but by the purchase of thy blood!' "The Scriptures, which had so often been the subject of his merriment, now secured his esteem, and impressed delight; for they had spoken to his heart: the seeming absurdities and contradictions vanished; and he thenceforward not only received the truth, but adhered to it. It appears to have been the 53d chapter of Isaiah, which was repeatedly read to him by Mr Parsons, his chaplain, that was principally instrumental in the change. Comparing it with the history of our Saviour's passion, he saw the fulfilment of a prophecy, written several ages before, and which the Jews, who blasphemed Jesus, still kept in their hand, as an inspired book. He confessed to Bishop Burnet, that, as he heard it read, he felt an inward force upon him, which did so enlighten his mind and convince him, that he could resist it no longer for the words had an authority which did shoot like rays or beams in his mind, so that he was not only convinced by the reasonings he had about it, which satisfied his understanding, but by a power which did so effectually constrain him, that he did ever after as firmly believe in his Saviour, as if he had seen him in the clouds.' : "He had this chapter read so often to him, that he 'got it by heart, and went through a great part of it,' says the Bishop, in discourse with me, with a sort of heavenly pleasure, giving me his reflections on it; some of which I remember.' Who hath believed our report?' 'Here,' he said, was foretold the opposition the Gospel was to meet with from such wretches as he was.' 'He hath no form or comeliness; and when we shall see him, there is no beauty that we should desire him.' On this he said, the meanness of his appearance and person has made vain and foolish people disparage him, because he came not in such a fool's coat as they delighted in.' Many other observations he made, which were not noted down; enlarging on many passages with a degree of heavenly pleasure, and applying various parts of it to his own humiliation and comfort. 'O my God,' he would say, 'can such a creature as I, who have denied thy being, and contemned thy power, be accepted by thee? Can there be mercy and pardon for me? Will God own such a wretch as I am?' "His faith now rested on Christ alone for salvation, and often would he entreat God to strengthen it; crying out, Lord, I believe; help thou my unbelief.' He gave numerous proofs of the depth of his repentance: amongst which his earnest desire to check and diminish the evil effects of his former writings, and too uniform example, deserve particular recollection. His abborrence of sin was now as extraordinary as his former indulgence in it: he said more than once, he would not commit a known crime to gain a kingdom.' "He told me,' says the Bishop, he had overcome all his resentments to all the world; so that he bore ill will to no person, nor hated any upon personal accounts. He had given a true state of his debts, and had ordered to pay them all, as far as his estate that was not settled could go; and was confident that, if all that was owing him were paid to his executors, his creditors would be all satisfied. He said he found his mind now possessed with another sense of things, than ever he had formerly. He did not repine under all his pain, and in one of the sharpest fits he was under while I was with him, he said he did willingly submit; and, looking up to heaven, said, God's holy will be done, I bless him for all he does to me.' He said he was con tented either to die or live, as should please God: and though it was a foolish thing for a man to pretend to choose whether he would die or live, yet he rather wished to die. He knew he could never be so well that life should be comfortable to him. He was confident he should be happy if he died, but he feared if he lived he might relapse; and then he said to me,' In what a condition shall I be, if I relapse after all this? 'But,' he said, 'he trusted in the grace and goodness of God, and was resolved to avoid all those temptations, that course of life and company that was likely to ensnare him; and he desired to live on no other account, but that he might, by the change of his manners, in some way take off the high scandal his former behaviour had given. All these things, at several times, I had from him; besides some messages which very well became a dying penitent to some of his former friends, and a charge to publish any thing concerning him that might be a mean to reclaim others. Praying God, that as his life had done much hurt, so his death might do some good. Having understood all these things from him, and being pressed to give him my opinion plainly about his eternal state, I told him, that though the promises of the Gospel did all depend upon a real change of heart and life, as the indispensable condition upon which they were made, and that it was scarce possible to know certainly whether our hearts are changed, unless it appeared in our lives; and the repentance of most dying men being like the howlings of condemned prisoners for pardon, which flowed from no sense of their crimes, but from the horror of approaching death; there was little reason to encourage any to hope from such sorrowing yet certainly if the mind of a sinner, even on a death-bed, be truly renewed and turned to God, so great is his mercy, that he will receive him, even in that extremity. He said, he was sure his mind was entirely turned; and though horror had given him his first awakening, yet that was now grown up into a settled faith and conversion." DISCOURSE. BY THE REV. JAMES SOMERVille, Minister of Drumelzier. This view of the subject will keep us greatly free of the controversy respecting the ability of man, in his natural, unconverted state, to do any thing in working out his own salvation, for, according to this view of the subject, those addressed were partakers of the grace of God, and nobody denies that such persons can do something, and are to do something, through divine grace, towards working out their own salvation. But, in a certain sense, and under proper limitations, we may consider, even the unconverted, as called upon to work out their own salvation; for, though it is quite true that they have no special grace, or spiritual strength, still they are rational beings, capable of understanding the difference between right and wrong; capable of knowing and understanding, and feeling the great truths concerning God, and their own souls and a Saviour, concerning death and judgment, eternity, heaven and hell, everlasting happiness and eternal misery. With the ordinary powers of the human soul, they are capable of being moved by the desire of happiness, and the fear of misery, and in consequence, are capable of using the means of obtaining the one and avoiding the other. In this view, every person may be called upon to "work out his own salvation," who has the common understanding, and common feelings of human nature. But what are you here called upon to do? To work out your own salvation. We shall first consider this, as addressed to those who are converted, and in a state of favour with God, and, secondly, to those who are not. With regard to the first, the exhortation may be considered as calling upon them to work their way towards the heavenly state, amidst the dangers, difficulties, snares and temptations with which they are surrounded. The word, "salvation," sometimes is used to signify conversion, or being brought into a state of favour with God through Jesus Christ. a state which will issue at last in the happiness of heaven; but in its strictest and fullest sense, it signifies, the actual possession of the heavenly glory. This is the sense in which we are to un "Work out your own salvation with fear and tremb- derstand" salvation," when those, who are already ling."-PHIL. ii. 12. partakers of the grace and favour of God, are exhorted to work out their own salvation. This exhortation, when addressed to them, is equivalent to the command, "So run that ye may obtain;" Fight the good fight of faith;""Grow in grace;" "Forgetting those things which are behind, and reaching forth to those which are before, I press toward the mark, for the prize of the high calling of God in Christ Jesus;" "Be watchful, and strengthen the things which remain ;" "Let us labour to enter into that rest which remaineth for the people of God;" "Wherefore gird up the loins of your mind, be sober, and hope to the end;" "Hold fast that which thou hast, that no man take thy crown;" THOSE who are here addressed, may be considered as genuine Christians, not merely bearing the name, but truly converted, and partakers of the grace of the Lord Jesus Christ, renewed in the whole man after his image, in knowledge, righteousness and true holiness. The members of the Apostolic Church were, generally, of this description, for though there was a partial mixture then, as well as now, yet there were so few motives at that time, for any taking upon them a profession of Christianity, who did not feel its power, that the great body of those who bore the Christian name, were Christians in sincerity and truth. Insincere and hypocritical professors were so few, that the apostles, in their addresses to the Churches," And besides this, giving all diligence, add to did not in general think it necessary to take notice of any such, but addressed them all as partakers of the grace of the Lord Jesus Christ. your faith, virtue; and to virtue, knowledge; and to knowledge, temperance; and to temperance, patience; and to patience, godlinesss; and |