imperio; nor would it in any way abate this jealousy that the character of religion was assumed. Of this their treatment of the Bacchic mysteries at Rome is a remarkable instance.† When, therefore, the converts to Christianity had, in the time of N.ro, according to Tacitus, become a vast multitude, and, by the close of the second century, had, in the exulting language of Tertullian, filled every part of the empire, it was not to be expected that the rulers of that empire would behold with indifference a society, however peaceable the spirit of its institution, and the conduct of its members which their principles or their prejudices could only dispose them to look upon as a conspiracy. It was the fact; and the causes which have been mentioned, uniting their influence with this, produced that series of progressive persecutions which had for their object, not only the subjugation, but the extermination and destruction, of Christianity.

Having thus armed against itself the power and policy of a mighty empire, the jealousy of it magistracy, both supreme and subordinate, the interest of its priesthood, the virulent and welldisciplined rancour of its philosophers, and the furious passions of a superstitious and inflamed populace, it were justly to be esteemed a miracle, if a religion, of which nonresistance was the most specious reproach, escaped the destruction with which it was threatened.

Such are the natural causes by which the event here supposed may be accounted for.

It will immediately occur to any person, who has read a miscellaneous performance, intitled, A History of the Decline and Fall of the Roman Empire by Edward Gibbon, Esq. that precisely the same causes have been assigned for a fact directly the opposite; not for

* Tu regere imperio populos, Romane, memento,

Hæ tibi erunt artes, &c-Virg. Æn. lib. vi. lin. 851, &c.

Liv. Hist. lib. xxxix. sect. 8, &c. particularly sect 16.

Ingens multitudo. Tacit. lib. xv. sect. 44. Elesterni sumus, et vestra omnia implevimus, urbes, &c. Sola vobis relinquimus templa. Tert. Apol. cap. xxxvii.

the extinction but for the establishment of Christianity.* The facility with which they may be made to account for either event, even supposing them to declare as much for the one side as the other, will give the argument its due weight in the mind of every reflecting person.

It may serve to set the subject in a still stronger light, and still more completely expose the inanity of Mr. Gibbon's argument, if we observe that an honest inquirer would have felt himself under an obligation to consider all the causes which operated in the affair, as well those which retarded as those which promoted the progress of the Christian religion; or, if less rigid in his notions of honesty, he conceived it to be lawful to select such causes alone as were subservient to his purpose, he would, at least, be sensible that it was incumbent upon him to consider their entire operation. To what degree of honesty, either in the rigid or the lax sense, Mr. Gibbon is intitled, the foregoing view will sufficiently determine.

By some, indeed, it may be suspected, that the convertibility of the argument, which has here been employed to deprive it of its force, constituted no small portion of its excellency in the eyes of its author; and that the inflexibility of truth was as little to the taste of this profane and inflated writer, as the inflexibility which he has caricatured and derided in the primitive Christians. J. M.

For the Christian Observer. BRIEF REMARKS ON THE IMPROPER USE OF THE WORD COOPERATION IN THEOLOGY.

In the discussion of theological subjects, as well as in that of all other subjects, it is often of great importance to the cause of truth, and to the clear understanding of the subject discussed, that the leading terms of the discussion should be accurately discriminated and To a want of attention to explained. this circumstance we may ascribe many of the indistinct and erroneous views which some writers have exhibited, and many readers have adopted, of * Chap. xv.

several of the most interesting points of christian theology.

There is a term which often occurs in the writings of a certain class of divines, which has been strongly objected to by some, and as strongly maintained by others; and which, from the indiscrimination of the controversialists who have discussed its merits, has, on many occasions, failed to receive that elucidation of which it is capable, and which it appears to require.

The term now alluded to, is that of Co-operation, a term which has been frequently applied to express the concurrence of divine and human agency, in order to the salvation of man. Those who use the word, consider justly, that in order to salvation, God works and man works; therefore they say, that God and man cooperate The impugners of the term as justly consider, that what God does, he does fully, effectually, and independently; and neither needs nor admits any auxiliary concurrence in the accomplishment of his works; therefore they esteem the term Cooperation, when applied to the case just mentioned, as conveying an idea derogatory to the supreme and almighty power of God, and tending to an undue exaltation of human ability.

Perhaps the merits of the case will be rendered some what clearer, and the determination of it more prompt and easy, if we consider into what distinct classes the facienda, (things to be done) in accomplishing the salvation of a sinner, may be divided. Now these are at least three in number-First, those things which are done for usSecondly, those things which are done in us--and, Thirdly, those things which are done by us. These are indeed all connected, and in one direction, dependant; yet they are distinct. In the first class are the incarnation, obedience, sufferings, death, resurrection, and intercession of the Son of God. In the second, are "the washing of regeneration, by the renewing of the Holy Ghost; the implantation of faith, repentance, love, and the other graces of the Spirit; and also the nourishment of those graces, by the "continual dew" of the same Spirit, from whom they derived their existence. And, in the

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third class, are the active exercise and display of those graces, in a series of those holy practices, which result from holy principles, and comprehend all the duties which belong to godliness, righteousness, and sobriety.

From this view of the subject it appears, that while it is affirmed that God works, it is not to be inferred that man may be idle. On the contrary he has a work to do, which is great, difficult, and indispensable to his salvation. Why then, it may be asked, is it improper to say, that God and man cooperate ? It is conceived to be improper, because it is incorrect and unsafe. It is incorrect, forasmuch as God and man do not work together in the same act, or in the same sort of act. For instance, God gives faith, but man exercises it. Here God is alone in his act, and man is alone in his; for man does not give faith, neither does God exercise faith. So also, Christ gives repentance, and man repents; but Christ is completely excluded from all participation in the act of repenting; and man is completely excluded from all concurrence in the act of bestowing the power to repent.

It is unnecessary to add any farther instances in illustration of a point, which, if not self-evident, must be sufficiently exemplified by the instances already brought forward.

It is also to be considered, that the work of God, and that of man, are not coincident as to time. The spiritual operations of man are dependent, and consequent upon the energetic operations of God.-God draws us, before we run after him his gracious and persuasive calls precede our dutiful obedience; he first says, "seek ye my face," and then, the willing heart says, "Thy face, Lord, will I seek."

It may be added, that nothing which is predicated of man, as his act in order to salvation, is predicable of God, as his; and vice versa.

It is presumed then, that we may safely come to this conclusion, that the term cooperation should be disused, in the case and connection in which it has now been considered. It is a term, which tends to mislead the ignorant, and to offend the discerning; for if used

Considerations to induce Contentedness and Quiet Submission, on the Decease of a beloved Help meet and Partner in Life.

THE trial is indeed peculiarly heavy; by far the severest of the kind which I have been called to endure; and such as no one can form any proper idea of, who has not experienced the same. I have before attended to the dreary and silent grave, various relatives and dear friends; and in particular a sweet and amiable child, in her fourth year, who at that early age manifested a peculiar inclination to the ways of God, and an uncommon knowledge of religion; and also, a pious and affectionate parent, who departed in the assured faith of eternal salvation through our Lord Jesus Christ. But neither of these scenes, however affecting, brought distress comparable to the present, when the desire of mine eyes is taken away with a stroke, and as it were the one half of myself is rent from me.

But it is highly rational, suitable, and a matter of duty, that I should check and restrain the excess of grief, and patiently submit to the loss I have sustained, and to the unusual state of solitude into which I am reduced, in dependance on the grace of God, which I must and do seek for by fervent and constant prayer. And I can never be sufficiently thankful that I have the following motives and considerations whereon to employ my meditations on the solemn and affecting occasion.

1. I myself also am a mortal creature and profess to be a Christian.

2. Death is the common lot of all the guilty and depraved race of apostate Adam.

3. We united ourselves in the sacred bond of marriage, with the certain expectation that it would ere long be dissolved, and mutually pledged ourselves, in sickness and health, to love and to cherish, till death us do part.

4. The unerring wisdom of the sovereign Jehovah, (the rightful proprietor of all his creatures) appointed the stroke, with the time, manner, and all the circumstances thereof; and I continually pray, thy will be done. I was dumb and opened not my mouth, because thou didst it.

5. Immoderate sorrow, especially for temporal losses, is very sinful, and dishonourable to God.

6. During upwards of sixteen years of a conjugal life, I have experienced much of its comfort, though not without its troubles: and shall we receive good at the hand of the Lord, and shall we not receive evil?

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7. I will bear the indignation of the Lord, because I have sinned against him. The iniquities of my married as well as single estate, have deserved this sore chastisement: nay, it is of the Lord's mercies that I am not consumed, because his compassions fail not.

8. The Lord corrects for our profit, that we may be partakers of his holiness, and he is both able and willing to make all things work together for our good.

9. I am favoured with one surviving child, though this also might justly have been taken away.

10. My late nearest relative drank largely of the cup of affliction, during a long course of years, and especially for many months in the concluding part of her earthly pilgrimage; from which, death hath procured a happy release.

11. It was her wish, often expressed, and likewise her prayer, in submission to the divine will and wisdom, that she might first be called away. The Lord hath been graciously pleased to grant her desire, and thus to secure her from the distress of being left a disconsolate widow, in a state of great infirmity, and in straitened circumstances.

12. For several days before her departure, her condition was so deplorable, through pain and weakness, that I was constrained from affection and sympathy, to supplicate for her deliverance from the burden of the flesh; and should I repine because my request has been granted?

Lastly, and which is best of all, I

have not to sorrow as those who have no hope. I had reason to look upon her as a child of God, and a living member of Christ, at the time when our first acquaintance commenced: and consider ing that the best are poor sinful and im perfect creatures while in the body, I have seen no cause to suspect the contrary. A most trying, tedious, and painful disorder she was enabled to bear with great patience; and when it became no longer doubtful what would be the issue, she neither desired life nor dreaded death. In health and sickness she was lowly in her own eyes, through a sense of sin and unworthiness, and rested her whole hope of salvation only on the merit of our great Redeemer's death and righteousness. Though of few words, and of a reserved disposi

tion especially in what related to herself, she was led to express so much upon her dying bed, respecting her hope in Christ, and her prospects for eternity, as afforded me no small consolation; and it was granted to her to long for her dismission, and to depart in much peace.

The circumstances attending such a solemn scene, might have been very different in a variety of respects; and though I cannot but feel as one endued with human passions and infirmities, yet, as a Christian, I have abundant cause to moderate my sorrow, and to say with Job, The Lord gave and the Lord hath taken away; blessed be the name of the Lord.

QUERY.

0.

Is it legal, practicable, or adviseable, to force the observance of the 29th Canon, which directs that "no person be admitted godfather or godmother before the said person so undertaking hath received the holy communion?” J. H. C.

(Taken from the Report of the Mission Society to Africaand the East)

MANY, who are anxious to promote the civilization of Africans, are accustomed to associate them in their minds with the North American Indians, or some other wandering people. The general prevalence of this impression having been little diminished by the various communications, calculated to correct it, which have been received from Sierra Leone; it becomes the more necessary to convey an accurate idea of the state of society on the west coast of Africa; for which purpose the following short and unconnected remarks are communicated.

1. The Susoos and Mandingos are much more cleanly in their persons, and much more polite in their address and behaviour, than the lower ranks in Christ. Observ. No. 10.

this country. A habit of begging, which pervades all classes, is however a prominent feature in their character, and particularly troublesome to strangers.

2. They are much employed in manufacturing cotton cloth, and they supply several neighbouring nations with that article.

3. They work iron and wood into every kind of instrument which they use in agriculture, &c. They even make ear-rings of iron of tolerably good workmanship. They also make their own canoes. Mr. Brunton relates an instance of a Susoo man, whom he frequently visited, who was building a vessel with his own hands, capable of carrying about fifteen tons.

4. The Susoos and Mandingos do not live in a scattered way, but in villages containing from an hundred to two thousand people. Few of their villages contain less than three or four hundred inhabitants.

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