"It has been objected against those who are called the Evangelical Clergy, that they form as it were a distinct sect in the church, and studiously withdraw themselves from such of their brethren as do not think exactly as they do upon certain points of doctrine. It cannot be denied that this has too often been the case: but by what, it may be asked, has such an effect been produced? That a similarity of sentiment should associate men together, cannot be deemed extraordinary; much less ought it to astonish those, who, beholding their conduct with an eye of jealousy and suspicion, have, by the coldness of their behaviour, driven them to those measures for which they now so severely blame them. But recriminations will always be odious and unprofitable. Forgetful of the past, and anxious only for the future, let each stretch out the hand of reconciliation, and hail one another as brethren, and henceforth let the only contest be, who shall labour most in promoting the honour and glory of their holy Mas ter's kingdom.

"It has occasionally, I believe, been alleged, that the Evangelical Clergy entertain views hostile to our Establishment. Sincerely, however, do I believe, that there is no body of men who are more attached to the principles of the Church of England, whatever shades of difference they may manifest in the explanation of some of its doctrines. Neither has there been any thing in their conduct to authorise such a suspicion. They have universally displayed a zeal and earnestness in its cause which all cannot but admire, and many would do well to imitate. It is true, that they have in some cases bordered too much upon enthusiasm: but even this is far better than cold apathy and religious indifference, and we shall find it an easier task to moderate the former than to rouse the latter. We are assured, by St. Paul, that it is good to be zealously affected always in a good thing: and when the subject is one of such vast impor tance, even the eternal welfare of mankind, we surely cannot wonder that an exuberant warmth of feeling should at times overstep the strict bounds which custom and prudence have more generally sanctioned and suggested. Surely it must be admitted, that the fervour which animates them is at least a proof of their sincerity, and shews that their heart is in the business if they do err, it is from good intentions, which ought to command our respect, and cause us to wish them good luck in the name of the Lord.' The hope also that their efforts, as well as our own, may be effectual to the saving of souls, ought to lead us to throw no impediment in their progress, but to exclaim with St. Paul, Notwithstanding every way, whether in pretence or in truth, Christ is preached; and I therein do rejoice, yea, and will rejoice.'

"Another objection which has been repeatedly brought against them is, that they are generally in

clined to Calvinism. I believe, I am not mistaken in asserting, that the majority of them are decidedly opposed to the peculiar tenets of Calvin, which are only partially held by a very small proportion. Calvinism is, I conceive, any thing but the doctrine of the Gospel: I cannot, however, help think ing, that its professors have some times been too harshly treated; their opinions being represented as radically subversive of Christian morality, and themselves as enemies of the human race. We are too apt, I fear, to make our own premises, and then draw conclusions from them. Before we positively assert that such is the inevitable consequence of certain doctrines, we ought most fully to ascertain both their actual existence and whether they are not capable of such a modification as will entirely prevent those injurious effects of which we profess our apprehensions. In the judgment of the most respectable part of those few who hold them, they may be so explained as to be perfectly compatible with the free will of man, and the justice of the Creator. They allow that the doctrine of personal election is, if not correctly understood, a very dangerous one. That of personal reprobation (though it is indeed connected with the other) they do not, I believe, acknowledge. It rarely occurs that they introduce the subject into their discourses from the pulpit; and they maintain that personal holiness is an insepa. rable adjunct to personal election. Were they indeed to assert that there was any thing in the Divine decrees that could produce a freedom from moral restraint, or render void the precepts of the Gospel, the severest language of censure would be too feeble to employ. But can we, for a moment, imagine that any set of men would openly proclaim to the world, that there were doctrines which allowed them to immerse themselves in sensual indulgencies, and give the rein to

every vicious passion, and that these doctrines were founded on the Gospel of that holy Saviour, who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people zealous of good works?' That some of the ministers of our church do hold some of the peculiar tenets of Calvinism cannot be denied: but I much question, whether we shall find, that these men are less conspicuous than others in the performance of the practical duties of religion, and less anxious to impress their necessity upon the minds of their respective hearers. Our church, in its Seventeenth Article, gives no decided opinion on the point in question, but leaves it open to both parties in the controversy, by employing the very words of Scripture, which neither can object to. Embracing within her pale both Calvinists and Arminians, she wishes them to consider themselves as children of one common parent, to love as brethren, and to be pitiful, and courteous, kindly affectioned one towards another."

FAMILY SERMONS.-No. CIX. Matt. xi. 28-30.-Come unto me, all ye that labour and are heavy laden, and I will give you rest. Take my yoke upon you, and learn of me: for I am meek and lowly in heart: and ye shall find rest unto your souls: for my yoke is easy, and my burden is light.

SUCH are the gracious words of the Lord Jesus Christ; of him who came into the world, not to condemn the world, but that the world through him might be saved. He was sometimes constrained to notice the wickedness and hypocrisy of many who heard him; and he rebuked them in a tone of authority which could belong only to the Son of God. In this very chapter we find him upbraiding the cities where most of his mighty works were

done, because they repented not. "Woe unto thee, Chorazin! Woe unto thee, Bethsaida! for if the mighty works which were done in you had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes. But I say unto you, it shall be more tolerable for Tyre and Sidon in the day of judgment than for you." In similar terms he proceeds to pass sentence upon Capernaum; which, though it had been as it were exalted to heaven, should be brought down to hell: declaring that it should be more tolerable even for Sodom in the day of judgment. In these denunciations we listen to language which seems to have been forced from the Friend of sinners. It is plain he took no pleasure in the words of condemnation. The words best suited to his lips were those of mercy and grace. And hence, almost immediately after he had pronounced the sentence of destruction on these impenitent cities, he speaks again the language of compassion, and extends his ready arms to embrace every penitent and returning sinner. "Come unto me, all ye that labour and are heavy laden, and I will give you rest. Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls: for my yoke is easy and my burden is light."

1. The persons here addressed are such as labour and are heavy laden; such as are oppressed with trouble and desirous of repose.-Indeed, at this time, the whole Jewish nation might be considered as in a state of oppression and bondage. The observance of the law of Moses, and of the traditions of the elders, was a burden which neither they nor their fathers were able to bear: and in this view the words of the text may be understood as addressed to the whole of the multitude then assembled. It was a call upon every man who was subjected to the ceremonies of the an

cient law, and who felt the evil of that subjection. But we are more interested in looking at the passage in another light. The words are general, and include all who are suffering under affliction, whatever be its nature. Among the persons who at this time stood by, and heard the words of Jesus, were some, it may be presumed, who had felt in their own experience, that " Iman is born to trouble as the sparks fly upward." In looking back on their past lives, they had little to record but the pressure of poverty, the frowns of the world, affliction of body, and anxiety of mind. They had indulged in many fair prospects of happiness, but disappointment was still their portion; and they had found that "all was vanity and vexation of spirit." Is this the description of any among us? Are there any here who feel that this world can never satisfy their desires, and that its promises are vain and delusive? Are there any who, from the pressure of want and affliction, from the infirmities of age, or from the loss of those who were dear to their affections, are beginning to be weary and faint in their minds? To such are these merciful words of our Saviour addressed. He looks to those whom none is found to relieve, and none to pity. In him the fatherless findeth mercy, and the friendless are sure to meet a friend.

But the special objects of his regard are those who are weary of their sins; who feel the evil of a corrupt heart, and the burden of their transgressions. Thus weary and heavy laden was the Psalmist when he said, "Mine iniquities are gone over my head, as an heavy burden: they are too heavy for me. I am troubled, I am bowed down greatly: I go mourning all the day long." - Let us bring this case also to ourselves. Is any one amongst us convinced of his guilt as a sinner, and anxious to flee from the wrath to come, broken

and the vain have no relish. It required them to worship God, not in form, but in spirit and in truth; to look for a new heart and a new nature; to be mild, merciful, patient, forgiving; to follow him as their Lord, and, if necessary, to lay down their lives for his sake nay, to renounce their own fancied righteousness, and to come as lost sinners to the footstool of his throne for mercy. Yet some there were who were willing to take that yoke upon them, and to learn of him, who, like Mary, sat at his feet and heard his word, and chose that good part which should not be taken from them. Let us tread in their steps. Let us take upon us his yoke, and learn of him. If we have hitherto lived in the neglect of the invitations, and in disobedience to the commands of Christ, let us now seek to him in conformity to his will. Let every proud look be humbled, every high imagination brought low. Let sin of every kind be renounced and abhorred, and let us seek to have our hearts cleansed from its pollutions. In one word, "let us put off the old man, which is corrupt according to the deceitful lusts, and be renewed in the spirit of our minds, and put on the new man, which, after God, is created in righteousness and true holiness." Let us seek to possess the same mind which was in Christ Jesus, and to have the abiding influence of his Spirit dwelling in our hearts. The excellence of such a state is stated in the text in such strong terms as to supply us with a powerful motive to labour to attain it; and to this point let us now direct our attention.

III. To those who, being weary and heavy laden, come to Christ, and submit to his yoke, the promise is, "Ye shall find rest unto your souls." "I will give you rest; for my yoke is easy, and my burden is light."-If we examine the lives of the most distinguished followers of Christ, we shall find

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that they had a large share of worldly suffering. Regarding only their outward lot, we should be inclined to think them of all men the most miserable. Yet did they possess largely this rest of soul. They found, in their own experience, the truth of this promise; and they have borne to it a clear and decisive testimony. If the Psalmist could exclaim, under a sense of the Divine goodness, “Return into thy rest, O my soul, for the Lord hath dealt bountifully with thee;" if the Prophet could declare, Thou shalt keep him in perfect peace, whose mind is stayed on thee, because he trusteth in thee;" the disciples of Jesus could also rejoice under their severest trials, in the consolations of the Gospel. "Blessed be God, even the Father of our Lord Jesus Christ, the Father of mercies, and the God of all comfort, who comforteth us in all our tribulation, by the comfort wherewith we ourselves are comforted of God: for as the sufferings of Christ abound in us, so our consolation also abounds in Christ." The Apostles here attribute the peace and comfort they enjoyed to Christ as its Author. Thus also the promise of the text, "I will give you rest." In the same way, Christ told his disciples, "Peace I leave with you; my peace I give unto you, not as the world giveth, give I unto you ;"-not a frail and deceitful. peace, shaken by every blast, but a peace not to be assailed by the storms of life; a peace not delu. sive but real, not worldly but heavenly. If we look at this promise, and the manner in which it was realized, amid the hardest trials. of the first followers of Christ, we shall be convinced, that no promise can be more inviting than this; no possession more valuable than that which it holds out to us.

In looking around us, we see some bending under the weight of age and infirmities, some harassed in their minds by the daily troubles