which is perhaps expressed with greater force and greater advantage in the Scripture by a single sentence, which is rather diluted than explained by our feeble expositions. A volume may be easily written upon the grace of humility, and to show the evil and folly of a self-seeking spirit. But if the author should introduce his subject with our Saviour's words, "Even "the Son of man came not into the world to be minis "tered unto, but to minister, and to give his life a 66 ransom for many;" whoever was duly impressed with that short introduction, would have no great oc casion to read the rest of the book.

The preaching of the Gospel being an instituted means of grace, ought to be thankfully and frequently improved. And books that have a savour and unction may likewise be helpful, provided we read them with caution, compare them with the Scripture, and do not give ourselves implicitly to the rules or decisions of any man or set of men, but remember that one is our Master and infallible Teacher, even Christ. But the chief and grand means of edification, without which all other helps will disappoint us, and prove like clouds without water, are the Bible and prayer, the word of grace and the throne of grace. A frequent perusal of the Bible will give us an enlarged and comprehensive view of the whole of religion, its origin, nature, genius, and tendency, and preserve us from an over-attachment to any system of man's compilation. The fault of the several systems, under which, as under so many banners, the different denominations of Christians are ranged, is that there is usually something left out which ought to have been taken in, and something admitted, of supposed advantage, not authorized by the Scriptural standard. A Bible-christian, therefore, will see much to approve in a variety of forms and parties; the providence of God may lead or fix him in a more imme.

diate connexion with some one of them, but his spirit and affection will not be confined within these narrow enclosures. He insensibly borrows and unites that which is excellent in each, perhaps without knowing how far he agrees with them, because he finds all in the written word.

I know not a better rule of reading the Scripture, than to read it through from beginning to end; and when we have finished it once to begin it again. We shall meet with many passages which we can make little improvement of, but not so many in the second reading as in the first, and fewer in the third than in the second: provided we pray to him who has the keys to open our understandings, and to anoint our eyes with his spiritual ointment. The course of read. ing to-day will prepare some lights for what we shall read to-morrow, and throw a farther light upon what we read yesterday. Experience only can prove the advantage of this method, if steadily persevered in. To make a few efforts and then give over, is like making a few steps and then standing still, which would do little towards completing a long journey. But though a person walked slowly and but a little way in a day, if he walked every day, and with his face always in the same direction, year after year, he might in time encompass the globe. By thus travelling patiently and steadily through the Scripture, and repeating our progress, we should increase in knowledge to the end of life. The Old and New Testament, the doctrines, precepts, and promises, the history, the examples, admonitions, and warnings, &c. would mutually illustrate and strengthen each other, and nothing that is written for our instruction would be overlooked. Happy should I be, could I fully follow the advice I am now offering to you! I wish you may profit by my experience. Alas! how much time have I lost and

wasted, which, had I been wise, I should have devoted to reading and studying the Bible! but my evil heart obstructs the dictates of my judgment. I often feel a reluctance to read this book of books, and a disposition to hew out broken cisterns which afford me no water, while the fountain of living waters are close within my reach.

I am, Madam, yours, &c.

OMICRON.

PLAIN TESTS OF TRUE DOCTRINE.

DEAR SIR,

I DO not wonder that your mind is unsettled and uneasy. When you had derived peace and composure from the knowledge of the truth, it was not worth your while to consult the writers you mention, to know what they could offer in support of opinions which you were beforehand, upon solid grounds, con-. vinced must be erroneous. Unless we have a clear and proper call to examine such books, I think it best to let them alone. A man, who, relying on the strength of his constitution, should tamper with poison, may be hurt before he is aware. There are some errors which, for the subtlety and malignity of their operation, may be compared to poison. And if we presume so far upon our judgment being fully formed and established, as to suppose we may indulge a needless curiosity of knowing the mistakes of others, and how they attempt to defend them, without the least danger of being entangled or perplexed ourselves; we may have cause to repent of our rashness. You have made the experiment, and suffered by it. You have found there

is something in your heart which you did not expect to find there, and which, if God were to leave you to yourself, would render you, notwithstanding all your former apparent stability, capable of believing a lie.

The advocates for that false candour which is so much in vogue at present, will recommend to you a liberal and impartial examination of every sentiment on religion, which may come in your way; and that you should not reject any one, however it may shock you upon the first proposal, until you have heard and considered all that can be suggested in its favour. They will probably remind you, that to prove all things, in order to hold fast that which is good, is the direction of an apostle. But you had already proved, if not all things, yet many, enough at least, to give you a warrant for holding that fast which had evidenced itself to you by its effects to be good. May I not ask you, as Paul asked the Galatians, Where is the blessedness you once spoke of? Nay, I need not ask you; I well know, and I appeal to your own conscience, that in proportion as the principles which formerly made you happy, have been shaken by the suggestions of your new teachers, the blessedness you' then spoke of has abated likewise. I long for the honour and comfort of being instrumental to your recovery, and with this view I take up my pen. are some truths so evident, that they are scarcely capable of additional proof, nor should we think it worth while to waste a moment in confuting the person who should deny them. I am sure beyond a doubt, that two and two are equal to four. And if the title page of a large book informed me that the design of the author was to prove that two and two are equal to seven; whatever reason I might have to think highly of the author's abilities, or to be diffident of my own judgment, I need not toil through a folio, and care

There

fully weigh every thing his learning and ingenuity could suggest in support of an absurdity, before I could, warrantably, contradict it.

I think an evidence, little less intuitive than that by which we perceive the whole to be greater than a part, may be obtained, with respect both to the truth of the leading doctrines of the Gospel, and their true sense, provided the understanding be duly enlightened by the Holy Spirit, and the heart be humbly and honestly willing to be determined by the testimony of Scripture. Universal experience and observation so perfectly cor respond with what the Bible teaches us concerning the heart of man, his present state, his weakness and wants, his anxieties and miseries, with their proper causes, and their only remedy; that he who runs may read, if his judgment be not perverted by prejudices and pride. Indeed, if he idolizes what he calls his reason, and resolves to believe nothing but what he can fully comprehend; if, while he admits a Divine Revelation, he neither expects nor will allow it to inform him of any thing but what he supposes he already knows; the more he reasons, the more he is likely to be bewildered in the labyrinths of scepticism. Yet reason has its use and place in religious concerns, and the religion of the New Testament is a reasonable service. But the reasoning of many persons reputed wise, is like the reasoning of madmen. Their inferences may be rightly drawn, and therefore, if their premises were true, their conclusions would be just. But if the premises be false, the conclusion must be so likewise. The man who thinks he is made of glass, and is therefore afraid of moving or being touched, lest he should be broken to pieces, may be said, so far, to reason justly, for if he really was made of glass, his fear would be well founded; but if he insists upon it, in defiance of all argument and persuasion, that he is really a glass man, Vol. II. M