While we are compelled, by the irresistible force of evidence, to admit the truth of man's apostasy from his original rectitude, yet we shall find, upon close and candid investigation, that he may still so answer the end of his destination as to be pronounced perfect. To confine our remarks within as narrow a compass as possible, we say that one of the principal designs of God was, when he made man, that he should yield a holy obedience to the will of his Maker; or, in other words, that he should live free from sin. If the intention of the Almighty may be inferred from what he actually did, and from his express command to man, then the position we have taken is incontrovertible; for He made man holy, and commanded him so to remain. From this fact, and from another no less indisputable, namely, that he did sin, and become unholy, and that, until entirely renewed by divine grace, he continues to sin, we are led to this undeniable conclusion; that man is now in an imperfect state; and from this conclusion follows another equally certain, that all who live in sin contravene the constitution of their nature, and accomplish not the end of their existence.

Thus far we have reasoned from the original intention of God in bringing man into existence. Now, if it be equally manifest that the design of God in Redemption was that man should be holy, by emancipating him from the thraldom of sin, and by restoring him to the image of God, we shall arrive to the same result, by proving that perfection still belongs to man. And that this was the very end for which Christ came into our world, suffered, died, and rose, is demonstrable from the most express declarations of the inspired writers. "Who gave himself for us, that he might redeem us from ALL iniquity, and PURIFY unto himself a peculiar people, zealous of good works.". "For this purpose was the Son of God manifested, that he might destroy the works of the Devil." "Thou shalt call his name Jesus, for he shall save his people from their sins." Here, then, we have the grand design of Redemption by Christ most unequivocally expressed; and that it was to deliver mankind from all iniquity and totally to destroy the works of the Devil, and to purify the hearts of his people from all filthiness of the flesh and spirit. Now, if this gracious design of God is accomplished in any one individual, that individual is perfect. But to say that the very end for which the Son of God came into the world is never accomplished, merely on account of the inveteracy of the disease which he came to cure, or the stubbornness of the heart he came to change and purify, is to impeach = both his power and goodness, by saying, that the whole design of Redemption failed, for the want of power and goodness in its Author to carry it into complete effect.

To express the end to be accomplished by Redemption in other words, we may say, that it was designed to restore fallen sinners to that image of God in which their great progenitor, Adam, was created. And the apostle Paul speaks of those who had this end accomplished in them-"But we all with open face, beholding as in a glass, the glory of the Lord, are changed into the same image, from glory to glory, even as by the Spirit of the Lord." Here, therefore, is the perfect character designed to be formed by the scheme of Redemption and salvation.

"All the works of God are perfect." But it is God's work to awaken, justify, and sanctify the sinner. If therefore any be thus justified, &c. he is perfectly justified, and sanctified; for all the works of God are perfect. On condition of our believing, loving, and obeying, it belongs to God, not only to justify, but to shed abroad His love in our hearts, to make us holy, to keep us in the hour of temptation, to defend us against the assaults of all our enemies, and to preserve us, in the performance of every duty, unto everlasting life. As all the works of God are perfect, and as all these are His work, so all those who are thus made holy, kept, defended, and preserved, are perfectly holy, are perfectly kept, defended, in perfect obedience to His commands. In this respect, therefore, man answers his end, and consequently may be denominated perfect, according to the definition we have given of that term.

ON FAMILY RELIGION.

We take pleasure in presenting to our readers the following communication, from an unknown correspondent, under a lively impression of the vast importance of the subject on which it treats, and with an ardent desire that it may receive that practical attention which its merits justly demand. The evils deprecated by the author are to be dreaded by every friend to domestic peace and happiness, by every believer in the realities of an invisible world; and therefore should be most strenuously guarded against by every head of a family, as forming one of the strongest barriers to present and future felicity. The duties recommended, the neglect of which forms one of the most striking features of inconsistency in the Christian character and conduct, cannot be performed with too great assiduity.

MESSRS. EDITORS,

Should the following observations be thought admissible in a future number of the Magazine, they might perhaps have their use with one class of your readers, whose souls and happiness are no less valuable because they hold a more obscure rank in life. The observations, however, may not be restricted to one class only, as human nature is the same in all. Should

they be laid by with the refuse of your manuscripts, the writer will feel no mortification, from their being thought unworthy, while enjoying the consciousness of their being well intended, and believing the subject of sufficient magnitude to claim the notice of an abler pen, the neglect of which has prompted this attempt.

The present day is peculiarly signalized by exertions for the general diffusion of the gospel. In the efforts which are made, almost every hitherto neglected spot of the globe is recognized, and though the means are yet insufficient, thus far to extend it, the increasing endeavours of a generous public predict, that at no very distant period the gospel will be planted in every land. In this noble work are engaged all ranks, classes and ages. The pens of many are circulating religious intelligence, and civilians unite with divines in the praise of Missionary and Bible societies.

But after this extensive survey of the spread of religion, we purpose to examine it at home, and if our zeal should be found more ready to scatter its influence abroad than to secure its saving effects on our own hearts, we should be no better than an apostle who "having preached to others, should himself become a cast-away." It was not the design of that "charity which seeketh not her own," to require an exercise of benevolence at the neglect of our own eternal interests. Nor does all that is here specified, necessarily deprive us in the least degree, of bestowing as much attention upon our own spiritual concerns, and the concerns of those immediately connected with us, as we ought. It is far from the writer's design to depreciate the duty of promoting the interest of religion abroad, or to undervalue the blessings which have attended the endeavours to christianize the benighted heathen. But what is particularly designed, is to offer something as a balance to that mistaken notion, that the great work lies in ostensive charity and public labour. In temporal things, people are seldom culpable for being too liberal, but in spirituals they are frequently much more ready to lavish upon others than to retain themselves.

Notwithstanding the numerous dissertations, harangues, and treatises on the extent and excellence of religion, we rarely meet with one upon Family Religion. We shall therefore endeavour to descend to some particulars in domestic life, considering that religion defective which does not influence and regulate the minutest circumstances and actions. And yet, nothing is small which involves the important concerns of our own or the souls of others. I purpose in the following essay to sketch the outlines of a happy family. Secondly, inquire why so few, in comparison, are found to answer the description; and thirdly, suggest some hints for improvement. But in this attempt the writer is sensible that the skill of a masterly hand is requisite to do justice.

For though many of the distinguishing marks are too prominent to be mistook, yet the numerous fibres, and niceties of shade which constitute the whole, can never be given by a superficial observer.

It is not sufficient that in the group before us there be no tumults, strifes nor angry words, or that in general there be a good understanding as to the method of prosecuting the most obvious interests: but here, there must be an attention in particular to interests that are co-extensive with eternity. And this work is not effected by a casual recurrence to moral and religious requisitions; nor by stated or periodical seasons of communication and instruction. But the ever vigilant eye, the ever wakeful care, the heart-felt solicitude, and persevering faith and prayer must necessarily combine to accomplish it. With this belief one might well exclaim "Who is sufficient for these things?" The neglect of properly considering which has plunged thousands in wretchedness.

In a union of affection, desires, views, efforts and interest, we see the husband, as often as the discharge of other duties admits, in the society of her whom he has chosen for his nearest friend. Here, if in trouble, he finds an alleviation by imparting to the heart which he knows to be the faithful depository of whatever he there intrusts. If oppressed under the weight of spiritual or bodily disease, none so ready as she to point him to relief, or if possible, to bring it near. If in prosperity, his enjoyment is doubled by communicating to her, for their happiness is mutual. His conduct in all things respecting her, manifests that to him there is not her equal. If he sees her erring judgment lead her astray, he rests not till he has restored her, and watches her, not with the cold eye of jealousy, but that his sagacity may point her the right way, and his tenderness carefully guide her therein.

The wife, as the honour and happiness of the family demand, acknowledges the superiority of her husband in all the distinctions which the gospel requires, and next to pleasing God, she seeks to please him. She performs with delicacy and faithfulness the duties of her station, that she may render herself the most agreeable to her husband, and thus their family become the most desirable place to both. The duties of religion are not confided to either as an exclusive right or task, but both unite in the sacred work, and prove the "yoke to be easy and the burden light." If they be parents there will be employment for every moment. Earnestly desirous to form the growing minds of their offspring to piety and virtue, they are "instant in season," giving "line upon line, precept upon precept," and are carefully exact to add the most powerful persuasive to goodness-a godlike example. They do not faint in their

minds because they see not immediately the fruit of their labour, but to their unwearied endeavours, they join the fervent prayer, in expectation that blessings will sooner or later follow. Where early and suitable pains are taken with children there is every reason to expect a filial requital, which is one of the finishing strokes in our exhibition. Here are no separate interests, no inherent supremacy or distinction, but such as arises from the different relation of husband and wife, parent and child. All harmoniously conspire to raise the happiness of each, and none unhappy without the interested sympathy of the whole. Behold! the Head united by the double ties of Christian and conjugal affection, disseminating the fruit of that union in a two-fold sense! Happy are the children that are in such a case, and happy also are the parents, whose children shall call them blessed. Over this lovely circle, methinks I see the angel of peace spread her wings, and each one emulous to court her residence, and establish her dominion.

We come now to inquire why so few thus walk in undisturbed harmony; and shall observe, first, that it is impossible where religion is only nominal; as nothing but that operative faith which purifies the affections, and continually exalts them to divine objects, can keep depraved dispositions rom inordinate love, or can create proper attachment. The truly pious discern how necessary it is, that with each other, they maintain the strictest watchfulness over themselves, lest in the freedom of their union they give or receive an indulgence which blunts the Spirit's edge. And it is frequently remarked by the less experienced Christian, that he loses more by an intercourse with professors, than with the people of the world. With the latter the restraints of his profession keep him within bounds, but with the former, he is free from the suspicion that his friend sets as critic and judge, and so gives latitude to his feelings till he is drained of his spirituality. If then so much grace, wisdom and prudence are requisite to render Christians profitable to each other in the occasional intercourse of life, what must it be in that connexion which should make of twain one flesh? There is oftener, however, a greater impediment to domestic felicity than excessive freedom and affection, and what causes Christianity secretly to bleed. It is an aversion to, or disrelish of each other's society, which is wholly incompatible with the right discharge of relative and respective duties. So differently are persons constituted, that in the happiest union of this nature which can be formed, there will be frequent occasion for the mutual exercise of forbearance and patience, with nameless minute acts of reciprocal attention and kindness, which would not be necessary to the well-being of any other society.