THE APOSTLES' CREED.

THE services of the Church are intended for the purposes of devout worshippers. A careless person will use them without benefit,-and may even use them to his great injury; and, by professing outwardly what he does not regard inwardly, may be guilty of a mockery and hypocrisy in the sight of God. The Apostles' Creed is one of the earliest confessions of the faith of a Christian; it contains that doctrine which the apostles of our Lord taught-belief in "God the Father," "God the Son," and "God the Holy Ghost." This simple confession contains the needful belief of a Christian:-and it is good that he should publicly declare this his belief. Let every one who makes this confession, ask himself whether he "believes with the heart," for, to such believers only, the promised blessings of the Gospel belong. Let us frequently then question ourselves as to our real belief in the doctrines which we profess.

1st. I believe in God the FATHER.

Question. When I acknowledge God to be the FATHER, do I see Him as the Father of the Lord Jesus Christ? And do I acknowledge him as having mercifully given his beloved Son for my salvation? Do I look upon him as the Father of all those who are reconciled to Him by Jesus Christ? And do I believe that, as a Father, he looks with compassion upon his children?

As he is my Father, do I desire to love Him, and to obey Him, as a dutiful child should obey an affectionate father?

"ALMIGHTY, Maker of Heaven and earth." Do I trust in Him as one who is "Almighty," full of might and power? And do I feel assured that he, whose power could make heaven and earth, must be all-powerful? And can I put entire confidence in his power to help me in the severest trials of this life, and to give me everlasting salvation in the life to come?

2dly. "In Jesus Christ his only Son our Lord."

Question. When I confess my faith in Christ, my Redeemer, do I from my heart confess that I cannot be saved by any work that I have done, or can do,—that I

1834.]

THE APOSTLE'S CREED.

153

have transgressed that pure and holy law of God which requires perfect obedience,-that at times I have resisted this holy law,-that, even when I have endeavoured to do well, I have come grievously short of the pure and holy command,-in thought-word-and deed, and that a God of perfect justice cannot then receive me? And do I then feel the need of some one to fulfil that righteousness, and that demand of justice, which, in my sinful nature, I could not fulfil? And can I put my whole trust and confidence, and rest all my hopes, on that Saviour who has paid the penalty for my sins? And can I, as on my dying bed, commit myself wholly to Him, and look for salvation wholly through Him, as a full, perfect, and sufficient sacrifice, satisfaction, and oblation for my sins?

3dly. "I believe in the Holy Ghost." Do I look for the Holy Spirit to make me holy, to sanctify me to the service of God? Do I desire to be holy-and do I feel that man cannot, by his own natural strength, turn his own heart to holiness, and that, in truth, such is his natural dislike to holiness, that by nature he will not wish to be holy: do I then seek for God's Holy Spirit to lead me to the love and practice of what is holy and good? Am I desirous of serving God, and of doing his will? Am I seeking thus to live in true holiness, and obedience to God's will? And do I desire, by the guidance of his Spirit, to be led, through the path of duty and holy obedience, to everlasting life?

A Christian thus professes his belief in God the Father, God the Son, and God the Holy Ghost. There are other parts of this creed, which it is good for us to understand, in addition to the great declaration of our faith in the three persons of the Holy Trinity. These may be the subject of future consideration.

V.

SHALL WE LISTEN TO THE CHRISTIAN, OR TO THE

INFIDEL?

THE following extract, which we have taken from a public Journal, will answer the question: "In the United States of America, Infidelity found an active champion

in the well-known Colonel Allen, who made an open profession of his disbelief in revealed religion. It. happened that a daughter of the Colonel's, to whom he was very much attached, fell sick. During the progress of her illness, Dr. Elliott was one day dining with the Colonel, and, after having adjourned to the Colonel's library, some infidel and deistical publications were introduced by the Colonel to the Doctor's notice. While they were occupied in looking at them, a servant came to announce to the Colonel, that an alarming change had taken place in his daughter, and that his presence was required in her bed-room. Thither he went, accompanied by Dr. Elliott. As he approached her bedside, she took his hand and said, Father, I feel that my end is drawing near. Tell me, I entreat you, am I to be lieve what you have taught me, or what I have learnt from my mother?' Her mother was a sound and sincere Christian, and had spared no opportunity of instilling Christian truths into the mind of her child. The father paused for a moment, he fixed his eyes on his dying child; his countenance changed; his frame was observed to be convulsed to its very centre; while his quivering lips could scarcely give utterance to the words, Believe, my child, what your mother has taught you.' The struggle was too great; the conflict between the pride of human reason, and the swelling of parental affection in the heart, was more than he could bear; and even over his stubborn heart the truth prevailed."

gree

If the religion of Christ influenced the hearts of us all, there would be an end of the greater portion of the troubles which harass and vex us. This is the true cure, it is the true secret of arriving at the greatest deof happiness of which man in this world is capable. I say "in this world," because there is no perfect happiņess here, for every thing earthly must come to an end, and partakes moreover of that corruption which sin first brought into the world. There will therefore be disease and decay in mortal men and mortal things. The sincerest Christian is exposed to these as well as the most abandoned sinner. But the manner of life of a true Christian, diminishes greatly the number of those causes

1834.]

THE ENGLISH LITURGY.

155

which bring distress; and, in his needful trials, he is supported, and he is enabled to bear them. The wicked man brings torment and trouble on himself, and has no support in his misery. But even if a profligate should escape some of those distresses which others endure,and supposing a true Christian should be weighed down with many sorrows,-and this for many years,-look at them both at the hour of death,-look at them both when they think of the day of judgment. The fact above related is better than any argument which we can use.

THE ENGLISH LITURGY.

V.

Ir a doubt remain on the mind of any individual respecting the transcendent excellence of the Liturgy, let him only take the Litany, and go through every petition of it attentively, and at the close of every petition ask himself, What sort of a person should I be, if this petition were so answered to me, that I lived henceforth according to it? and what kind of a world would this be, if all the people that were in it experienced the same answer, and walked according to the same model? If, for instance, we were all from this hour delivered "from all blindness of heart; from pride, vain glory, and hypocrisy; from envy, hatred, and malice, and all uncharitableness;" if we were delivered also "from all other deadly sin, and from all deceits of the world, the flesh, and the devil;" what happiness should we not possess? How happy would the Church be, if it should please God" to illuminate all bishops, priests, and deacons, with true knowledge and understanding of his word, so that both by their preaching and living they might set it forth and show it accordingly!" How blessed also would the whole nation be, if it pleased God to "endue the lords of the council, and all the nobility, with grace, wisdom, and understanding; and to bless and keep the magistrates, giving them grace to execute justice and to maintain truth; and further to bless all his people throughout the land!" Yea, what a world would this be, if from this moment God should "give to all nations unity, peace, and concord!" Were these prayers once answered, we should hear no

more complaints of our Liturgy, nor ever wish for any in public, better than that which is provided for us.-Simeon's Hora Homileticæ.

Sent by D. I. E.

ANSWERS TO THE QUESTIONS IN ENGLISH HISTORY.

(In the last number, p. 122.)

Answer 1. Henry the Fourth was King after Richard the Second.

A. 2. The reign of Henry the Fourth was not peaceful, but civil wars and rebellions prevailed.

A. 3. The Duke of Northumberland raised an army in opposition to the King. This nobleman, and his valiant son Hotspur, had formerly been on the side of King Henry, and had helped to get the crown for him, but they were now jealous of his power, and tried all they could to bring him down again. Several other noblemen joined in this rebellion,

A. 4. A great battle was fought at Shrewsbury.

A. 5. The King's side was victorious; and Hotspur, the Duke of Northumberland's fierce and daring son, was killed in this battle.

A. 6. The King was in this battle, and so was the Prince of Wales.

A.7. This Prince of Wales, the King's eldest son, was afterwards the famous Henry the Fifth, who fought so bravely in France. He was very loose and profligate in his early days, and caused his father great affliction by his riotous living, and fondness for bad company.

A. 8. This Prince changed his conduct after his father's death, laid aside his loose companions, and gave himself to the business of the country, and carried on a war against France with great energy, and made extensive conquests there.

A. 9. Henry the Fourth died in the year 1413.

V.

QUESTIONS IN ENGLISH HISTORY.

(To be answered in our next.)

Q. 1. In what year did Henry the Fifth begin to

reign?