doctrine, relative to divine grace, that tempts him to presumption, indolence and security, when he knows, that even Peter fell; and that he is thus cautioned by St. Paul: "Let him, who thinketh he standeth, take heed, lest he fall. Be not high minded, but fear."

After dwelling on the gracious words, that fell from the mouth of the Son of God, and imbibing the spirit which breathed from his lips; after being assured by him, that the Almighty is the merciful Father of all; and that Christ died for all, he will not suffer his mind to be contaminated by the inventions of litigious men, concerning original sin and particular redemption. Neither will he believe, that his heavenly Father made any of his children miserable by necessity, or incapable by nature of complying in any degree with his holy will; and compelled others to be eternally happy by the influence of irresistible grace; for he has been taught by higher authority, that "it is not the will of his heavenly Fa ther, that any of his little ones should perish."

One, who studies the Word of God with this temper, will also be preserved from enthusiastic fervours and fanatical conceits; presumptuous imaginations and Pharisaical pride. He will neither be puffed up with visionary notions of his own importance, as one of the elect favourites of heaven; nor look upon his brethren as outcasts and children of wrath. He will view them all

as children of a kind and merciful Father, whom they have grievously offended; having nothing to demand from his justice, but every thing to hope from his mercy, through faith in Christ, repentance for their evil deeds, obedience to the Divine will, and the mediation and intercession of their blessed Redeemer. He will sympathize with them as co-heirs of the grace of life, fellow-travellers to the same unseen world of spirits, and joint expectants of immortality; destined alike to await the awful judgment of the great and terrible day of the Lord.

Lastly, his acquaintance with the strain of our Saviour's teaching in his sermon on the mount, his parables, and his conversation, and also with the preaching of Peter and Paul, and the effect of their discourses on their hearers, will guard him against those pretences to sudden illumination, transports and convulsions, by which the profession of our holy religion is so often disgraced, and exposed to the ridicule of the profane.

In reading the Revelations of John, with the same view, he will profit by the warnings, commendations and rebukes addressed to the seven Churches of Asia; and will escape the absurd and pernicious delusions, that so many have extracted from the allegorical parts of that mysterious book.

Such a person as I have described, will form a firmer and sounder faith, and a juster and more

satisfactory conception of the Gospel-scheme, than many learned divines; less liable to be shaken or disturbed by the criticisms and controver, sies of the learned, or the wanderings of fanaticism and enthusiasm; for it must be acknowledged, and is greatly to be regretted, that this disputatious and controversial mode of studying religion is always attended with occasional fits of instability and doubt. The mind, though, after serious and dispassionate deliberation, it may revert to its just equilibrium, is frequently in a state of oscillation. According as it is disposed by its own inclination, the state of the nerves, or the influence of external circumstances, it is more or less capable of quick discernment and persevering investigation; or it pays more or less. attention to the arguments on one side or the other; and, while it is thus employed in weighing and balancing arguments, it must necessarily be in a wavering and undetermined state. These doubts will often recur, when the mind is not prepared to solve them; and will produce a temporary scepticism, if not on the foundation of faith, yet upon many important points and principles of religion. From this infirmity that person is exempt, who opens his Bible with a rational conviction of the truth of revelation in general; and, instead of seeking for difficulties, looks only for edification. He will also escape that irreverent habit of debating on the most

awful subjects, which doctrinal and controversial Christians so often contract. While they are continually arguing and haranguing on the dif ferent distinctions in the Divine nature, with as much violence or familiarity, as on an article of news or a question in politics, the truly pious reader of his Bible would think himself guilty of taking the name of God or his Saviour in vain, if he mentioned them on any trivial occasion, or without hesitation and respect.

In the present state of the Christian Church, when all men are imbued with controversy, from the time that they learn their Catechisms, and all the most important phrases in Scripture are habitually connected with peculiar systems of doctrine, it is hardly possible for any one to study Scripture with that degree of impartiality, and that singleness and simplicity of intention, which I have recommended; but it is certainly every man's duty and interest to attempt it; and, if all men should do so, is it not evident, that the word of God would be attended with greater power, and godliness much more prevail; that not only would persecution and contention be banished from the Christian Church; but even party appellations be abolished, and every sectarian distinction cease? And is it not equally evident, that this was the object and design of our blessed Redeemer, as well as the hope and belief of the evangelical prophet Isaiah?

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But most men would rather argue than act, and are more prone to involve themselves in critical and metaphysical subtleties, than habituate themselves to a spiritual course. Our Saviour, on the contrary, thinks, that the best way of ascertaining the Divine origin of his religion, is to imbibe its spirit and comply with its precepts. Many Christians, if they may be so called, waste that period of life, in which they are most susceptible of virtuous impressions, in a state of alternate doubt and conviction. Without sufficient learning to form a just opinion upon historical or critical questions, they linger in a state of unprofitable hesitation and sceptical wavering, till that precious period of life, in which the religious character should be formed, is lost. If, at that innocent and unbiassed season, they would study to accommodate their sentiments and conduct to the principles of the Gospel; they would perceive its excellence so forcibly, as to feel that it is divine; and derive such comfort from it, that they would never think of questioning its truth, much less of wishing that it were false: whereas, if they wait till their sinful passions incline them to hope, that religion were a fiction, they will never be able clearly to discern its truth.

"If any man will do his will, he shall know of the doctrine, whether it be of God." He will see the folly of disputing the truth of what recommends itself so strongly to the best principles of