from the New Testament, which I have known to be used in a young family with good effect. Great nicety is not requisite in a selection of this kind.

Two cautions, however, may be necessary on this point.

Avoid passages which have a very direct bearing on abstruse, and much controverted points. Children ought not to be puzzled in religion. In this sense, as in others, spiritual milk, and not strong meat, is their proper food. The great aim should be to make, by Divine aid, their heavenly Father, and their Sanctifier, but above all, their Saviour and his Gospel, the objects of their reverence and of their affections; and this end will be greatly counteracted by fatiguing and bewildering their understanding. When difficulties occur to themselves, or are so far connected with the subject before them that they cannot be entirely passed over, it appears to me best to avoid entering minutely into them, but to shew that from the infinite distance between God and

2 Cor. iv. 16-18; v; x. 4, 5; xii. 7—10. Gal. v. 19-26; vi. 1—5, 7—9, 14-16. Eph. i. 15-23; ii. 1—10; iii. 14—21; iv. 1-6, 17-32; v. 1-12; vi. 10)~~ spirit" in 18.

Phil. i. 9-11; ii. 1-18; iii. 7-16; iv. 4-9, 11-13.

Colos. i. 9-23; iii. 1—17.

1 Thess. ii. 1-12; iii. 7-13; iv. 1

man, difficulties, and insuperable difficulties, must necessarily be expected, when God vouchsafes to his creatures any communications respecting his own nature, and his own government; nor is it less important to avoid controverted, than to avoid abstruse points:-indeed, those which are abstruse, are generally controverted. Controversy is the bane of vital religion in adults, unless they are very advanced and eminent Christians, and even then it is not without its dangers. But in the case of children, with such weak intellects, such shallow knowledge, such lively and ill-regulated imaginations and feelings, and, above all, with religious principles and habits so extremely frail and imperfect, it must, humanly speaking, be fatal to all that is good. Do not select passages which are addresses to God. However edifying these may be to persons more advanced in the Christian course, as expressing in the language of Inspiration their devout breathings of soul, they are unfit and unsafe for children. It cannot be supposed, that the language which suited the religious affections of David will suit those of a child, who is just beginning that spiritual course, in which David had made so extraordinary a progress, as to be "a man after God's own heart." And, if David's language is unfit, it must be unsafe, for a child. Nothing is more important in religion than

with boys.

1 Tim. vi. 6-16.

2 Tim. i. 7-12; ii. 11--13; iii. 14-17; iv. 6-8.

Tit. ii. 3-5, 11-15; iii. 1-8.
Heb. i; ii; iv. 12-16; xii. 1—14; xiii.

20, 21.

Jam. i. 2—8, 13, 14, 26, 27; iii. 17; iv. 1-4, 6-8, 13—16; v. 10, 11, 16. 1 Pet. i; ii. 1-3, 18-25; iii. 1-4, 7-16; v. 5-11

2 Pet. i. 5-8.

Jude, 20-21, 24, 25.

Rev. i. 4-8; ii. 2-" churches" in 11; iii. 1-11, 14-22; v. 9, from “for”—14; vi. 12-17; vii. 9-17; xi. 15-18; xv. 1-4; xix. 5-16; xx. 11-15; xxi. 38. 27; xxii. 12-17.

cerity; and it is evident, that addresses to the Deity, or expressions of inward feelings, which go at all beyond what the actual state of our souls would naturally prompt, are not compatible with those estimable qualities. Nay, I confess, that even in adults, and much more in children, I am better pleased when the outward manifestations of devotion evidently fall somewhat short of the internal impressions. By proceeding in an opposite course, many, I believe, have been led to direct hypocrisy, and many men have become selfdeceivers. Where there appears to

be, if not a sort of contest who shall use the most fervent expressions, at least an endeavour, while engaged in religious exercises or conversation, to work up the feelings to a high pitch, and to express them in words to the full as warm and glowing, who does not see that we are in danger of endeavouring to appear to others, and in most eminent danger of appearing to ourselves, more spiritual and devout than we really are? Look at the Concise modesty of the address of the justified Publican, and at the beautiful simplicity of the Lord's Prayer, and compare them with (if I may be allowed the phrase) the overflowing, if not the high-flown, style too often met with in human devotional compositions, and still more in extemporaneous prayers.-Now, Mr. Editor, the habit of which I have ventured to express my disapprobation, does not harmonise with the simple and undefiled religion inculcated in your pages, and as I am sure you would view with a degree of horror its appearance among your own children, if (as I hope) you have any, and will be anxious to keep it out of the families of your numerous readers, I trust you will be induced for this reason, to admit these remarks to a place in your valuable miscellany.

B. T.

FAMILY SERMONS. No. LXVI. 2 Cor. v. 17.-If any man be in Christ, he is a new creature: old things are passed away: behold, all things are become new.

I was brought as a charge against certain of the Apostles, that they turned the world upside down." A similar charge has been frequently advanced against the "preachers of righteousness" in later times; and it must be confessed, that there is, in both cases, some colour for the accusation. The object, which the ministers of Christ are bound to pursue, is of no ordinary magnitude: it is not merely to correct a few

irregularities of conduct or of disposition; to enforce certain decencies of behaviour, or to improve the general order of society: neither is it to introduce a superficial knowledge of the Supreme Being, or to recommend a few observances connected with the religion of Jesus: all this might be attempted even by the judaizing teachers, of whom the Apostle recorded, with weeping, that they were the enemies of the cross of Christ. If we look to the conduct of St. Paul, and deduce, from his example and declarations, what was the pursuit of those who "were allowed of God to be put in trust with the Gospel," it is in effect to change the whole character of the moral world: it is to leave nothing there in its original state: it is to overthrow that usurped dominion which has held in subjection the hearts and consciences of men, and to establish upon its ruins the kingdom of God: it is to destroy and to renovate; to take away the heart of stone, and to give a heart of flesh : it is, in one word, to produce a vital revolution in the mind. We cannot describe the change more forcibly than in the words of St. Paul: "If any man be in Christ, he is a new creature: old things are passed away, behold all things are become new.

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I. The expression itself, by which the Apostle would represent the Christian state is well deserving of regard. He does not say, If any he is a new creature; but, if "any man be called by the name of Christ, man be in Christ:" and the passage implies, that every one who is truly a Christian, is united to Christ Such is the intimation of our Lord himself: "I am the vine: ye are the branches. Abide in me, and I in you: as the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in me." And again, in his prayer to the Father, "I in them and they in me, that they may be made perfect in one."

This representation of the true

disciple, even if we had no other description of his mind and attainments, might convince us, that he is a person of no common character, and of no ordinary privileges. The language is figurative; but the general meaning of the figure it is not difficult to discover. Who does not perceive the effect of the vine upon the branches? Who does not see, that the principle of life and the power of vegetation in the branch is derived from the parent stem? And who then can doubt, that the peculiar life of the Christian is the

result of his union with Christ?'

"If any man have not the Spirit of Christ, he is none of his: and if Christ be in you, the body is dead because of sin, but the Spirit is life because of righteousness." In these and similar passages it is plainly implied, that the Spirit of Christ dwells in his true disciple. This union with Christ is essential to the Christian state. Thus the Apostle tells the Corinthians, "God is faithful, by whom ye were called into the fellowship of his Son Jesus Christ our Lord." And St. John, in his first general Epistle, observes, "These things declare we unto you, that ye also may have fellowship with us; and truly our fellowship is with the Father, and with his Son Jesus Christ."

Without entering into any discussion at present about the nature and effects of this sacred intercourse and communion with the Father and the Son, we cannot but observe, that it bespeaks a most important change in the mind and character of the man. He was before without Christ and without God in the world: his fellowship now is with the Father and the Son. Is it possible, that expressions like these can be so lowered and degraded, as to mean nothing more than some partial reformation of the conduct; some improvement of the habit; some amendment of a bad disposisition St. Paul considers the matter under a very different view. "If any man be in Christ, he is a

new creature." And the Apostle is not contented with that statement; he enlarges the idea, to prove that even this expression, bold and comprehensive as it is, did not satisfy him as containing a full delineation of the case: "He is a new creature: old things are passed away." It might be supposed that the idea was now complete: here is a new state introduced; here is an old one done away but the ardent mind of St. Paul is not contented even with this amplification: he therefore adds, "Old things are passed away; all things are become new." Neither is this all: observe the emphasis which he lays upon it: "Behold! all things are become new !" Behold! for it deserves attention: consider how great and radical is the change! how worthy of admiration! See how glorious is that grace which we are commanded to offer unto all men, through the Saviour of mankind! Behold, in the image of the man who is thus renewed, the mighty operation of transforming power!

II. But let us descend into particulars.

It is obvious from the text, that there is a renewal of the whole man. He has new views, new principles, new conduct, and new enjoyments.

1. He has new views. The natural condition of man is frequently represented in Scripture as a condition of darkness, and the change which is produced by the influence of the Spirit of God is described as a translation from darkness to light. Thus we read; "Ye are all the children of the light, and the children of the day: we are not of the night, nor of darkness." The Ephesians are required to "walk, not as other Gentiles walk, baving the understanding darkened, being alienated from the life of God, through the ignorance that is in them, because of the blindness of their heart." were sometimes darkness," saith the Apostle," but now are ye light in the Lord." And in similar terms Peter reminds the strangers of the

"Ye

dispersion," Ye are a chosen generation, a royal priesthood, a holy nation, a peculiar people; that ye should shew forth the praises of him who bath called you out of darkness into his marvellous light." The man who is thus brought out of darkness into light, sees every thing in its true colours, and according to its proper appearance. He has new views of God: he sees him in the display of his perfections, and he is humbled before him: he observes the wisdom of his works; he con. templates the holiness of his nature; and the effect is, that he sinks as into the dust. He has new views also of the Lord Jesus Christ. While enveloped in a night of ignorance, he perceived nothing in the Son of God, which could attract his attention: he now beholds him in all the grace of his condescension, and the greatness of his love: he looks upon him as the Saviour of sinners; as the chiefest among ten thousand, and altogether lovely. There is no prospect upon which he dwells with such heart-felt gratitude, as upon the cross of Christ. He has new views of sin. He once thought, that transgression was light and venial; but he now beholds it in its real character, in the defilement of its touch, and in the vengeance which it excites. He has new views of himself. While the light that was in him was darkness, he thought much perhaps of the dignity of his nature, and the excellence of his intellectual parts. He now looks upon himself as majestic indeed, but majestic in ruins; the sad relic of ancient magnificence. He sees that the heart which he believed to be upright, is deceitful and wicked; that his own strength is perfect weakness; and that his will is altogether depraved. He has new views of the present world. There was a time when he could discover no treachery in its appearance, and when he relied upon its promise. Its allurements were attractive, its invitations almost irresistible: joy seemed to sparkle in its eye, and pleasure danced in its train: he loved

the world, and the things of the world. But the visions of darkness have passed away: the light of truth has dissipated the ideal scene; and he now perceives that misery is the sure companion of those who set their affection on things below, and that the end of these things is death. He has new views of the eternal world. He perceives, by contrast, the vanity of earthly things; how light and fugitive is their existence when compared with that state, which never can end. By faith he beholds, in the fulness of his glory, Him that is invisible; he sees the temple of his abode, and surveys the host of those that fall down before him.

2. Our next observation is, that he is furnished with new principles. The change is internal: it reaches the very thoughts and intents of the heart. To this effect is the injunction of St. Paul to the Ephesians, where he requires them to be renewed in the spirit of their minds; i. e. to be renewed in all their motives and affections. St. Peter rises still higher in description; for he speaks of the new man, as partaking of the Divine nature. This expression is doubtless to be understood in that qualified sense in which a creature can be at all assimilated to his Creator; yet if we affix any meaning to the words, they must of necessity indicate an entire change in the constitution of the mind. Look at man in his natural state and what do we behold? A being determined to follow the inclination of his own will, and the bias of his own affections; of a will which has been perverted; of affections which are debased. But if we observe him under his new character, as transformed into the Divine image and partaking of the Divine nature, how great is the contrast! That will, which would listen to no authority in opposition to its own inclinations, is now brought into subjection to the will of God. Those affections which were fixed upon the earth, have ascended to heaven. The love of the world has been succeeded

by the love of God; and the love of God is associated with the love of man. These are the great principles which distinguish the children of light from the children of darkness: "God is love; and he that dwelleth in love dwelleth in God, and God in him." He is daily renewed by the continued operations of Divine grace: all things belong ing to the flesh die in him, and all things belonging to the Spirit live and grow in him.

3. The effects of these principles are to be seen in the conduct.Although the power of religion, according to the statement already inade, does not consist merely or chiefly in the reformation of external behaviour, yet it cannot be doubted, that a life of holiness must be the result of it. We read in the text, that" if any man be in Christ he is a new creature ;" and we find in another place, that "we are created anew in Christ Jesus unto good works." In the Epistle to the Ephe'sians, the Apostle speaks to the same purport, when he admonishes those who had learned Christ, and had been taught of him as the truth is in Jesus, that ye put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts;" "and that ye put on the new man, which after God is created in righteousness and true holiness." And St. John states expressly, that they who continue in the practice of sin, are destitute of anion with Christ. If we say that we have fellowship with him, and walk in darkness, we lie and do not the truth; but if we walk in the light, as he is in the light, we have fellowship one with another; and the blood of Jesus Christ his Son cleanseth us from all sin." That a principle of holiness should exist within us, which is not to be observed in our walk and conversation, is, according to the Scriptures, absolutely impossible: it is against the positive declarations of the inspired writers, and contrary to all experienee. Take the case of St. Paul, CHRIST. OBSERV. No. 150.

a man high in character and eminent for his moral qualities; yet was he, in his state of unbelief, a blasphemer, and a persecutor, and injurious. It is true, that he did these things ignorantly; but can it be believed, that he would have acted with the same exceeding violence of disposition and outrage of manner, after he became a new creature in Christ Jesus? The fruit of the Spirit is in all goodness, and righteousness, and truth: it is a spirit of longsuffering, gentleness, meekness, and temperance: and the life of the great Apostle evinced in this as in other respects, that old things were done away and that all things were become new. It is thus that the "hidden man of the heart," according to the expression of St. Peter, is perceived by others: the principle is seen only by him that searcheth the heart, but its existence ought to be visible by its effects to all.

4. It follows from these observations, that the man who is in Christ Jesus has new enjoyments.It is not meant to be asserted, that he can derive no gratification from those objects of rational pleasure which delighted him before: such as the improvement of the intel lect, the acquisition of knowledge, the exercise of the social affections: but this may be affirmed, that he is now endowed with capacities which qualify him also for higher enjoyments. He can taste the innocent gratifications of this life in all their refinement; but he bas other sources of happiness, which are peculiar to the child of God. These are various and extensive as the blessings which he receives. He rejoices in the daily mercies of his beavenly Father, in the fulness of his promises, and the communications of his grace. bend in the house of the Lord, and lift up their hands to the Mercy Seat; but he enters into those sacred courts with warm emotions of gratitude and praise: "This is the day that the Lord hath made; we will rejoice and be glad in it." Al

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