relates to the Godhead, the mysteries of Scripture or Providence, the soul attempts by this principle of depraved reason, to examine and settle. It ventures to announce the immediate cause of the mercies which gladden one, and the afflictions which sadden another man. Why this man is rich, and that man poor; why this man is tempted, and that believer enjoys undisturbed tranquillity.

But in nothing is this pride of understanding more apparent, especially in a professed Christian, than in a neglect of "the word of God." When I reflect on the darkness and weakness of the human mind, the little real knowledge we possess, the deceitfulness of the heart, the devices of Satan, and the apostacy of many from the grand doctrines of revelation, I ask myself, what but this pride of understanding can prevent a Christian from meditating in God's word day and night; from "binding God's word on his fingers, and esteeming and treating it as his kinswoman, his sister, and as the apple of his eye?" Prov. vii. 2. The language of this self-conceit is, "I am so well informed about my duty, my interest, and my temptations, and so well acquainted with God's word, that with very rare attention to "the oracles of God," I can see when others are in darkness; determine where another would stand in suspense, and stand, where others fall." Whereas, if a Christian felt as he should, this would be his language:-" So varying are my circumstances, so treacherous my heart, and accomplished my tempter; so imperfect are my duties, and so hidden my snares; so precious my soul, and so profound, extensive and momentous, the things which are revealed; that my head and heart should be in the Bible night and day. I must "bind it continually upon my heart, and tie God's word about my neck, that, when I walk, it may lead me; when I sleep, it may keep me; and when I wake, it may talk with me!" Prov. vi.

This good opinion of our own mental discernment, induces many Christians to pass their life without reading the Bible once through, or even all its plain and important parts. And many ministers of the gospel "lean more to their own understandings," in reading human authors; and to the understandings of those authors themselves, than to God's word; although it is "given by inspiration of God, and is able to make the man of God perfect, thoroughly furnished unto all good works." That Christians (shall I add ministers ?) should venture forward, to meet duties,

difficulties, and death, without an anxious, studious, and prayerful attention to God's word, manifests a self-sufficiency of understanding, in a very great degree indeed. And when men torture and twist many parts of God's word, to support a system of doctrines which their depraved reason has adopted; they are so sure they are right, that they will suspect the Bible, rather than their own sentiments. The Bible must submit to the decision of reason, where reason should learn, and Scripture teach. If a man of this disposition observes another person who follows either reason or Scripture, rather than his principles, he is too ready to charge the latter with weakness of understanding, indolence, partiality or obstinacy. "Ye shall be as God's," is a fascinating insinuation which still operates successfully on human minds which long for independence. The human mind would be independently wise; a principle which renders divine revelation unnecessary; independently happy, by self-devised methods; and independent of control, by any law but its own will.

To resemble God in holiness, is the glory of all intelligent creatures; but to wish to resemble him in uncontrolled sovereignty, and entire independence, is criminal beyond all expression, beyond all conception. To indulge this pride of reasoning, is a criminal reflection on the wisdom and goodness of God, in granting a revelation of all necessary and useful truth. Whatever is necessary for our duty and happiness, is clearly revealed.But our anxious inquiries, curious speculations, bold conjectures, and laborious pursuits about things unrevealed, are a practical denial of the efficiency of the sacred Scriptures, for "doctrine, reproof, correction, and instruction in righteousness." We are prone to extremes in every thing, and therefore in this; willingly ignorant of what God has revealed, while eager in guessing at secret things. This disposition is not only sinful and foolish, but extremely dangerous. If we pursue knowledge in forbidden. paths, we shall meet with error disguised, may receive it for truth, and prove ourselves "children, tossed to and fro, and carried about with every wind of doctrine." Many obtaining knowledge this way, have repented of their acquisitions; for immediately ❝ their eyes have been opened, to know good and evil." And 'tis a comfortless apology to exclaim, "the serpent beguiled me!"

Satan addresses our self-love with motives of profit. He holds out

promises, which our credulity as readily receives, as our infidelity rejects the promises of God. The devil is all promise, without evidence or fulfilment. Where God promises little, he gives much; where he promises much he gives more, but never less than be promised. How aggravated the sin, of" trusting to our own hearts," by which we are led to question the truth, deny the fulness, or forget the importance of things which belong to God. "If the truth is not our shield and buckler," carnal affections will reign, and call in carnal reason to justify the indulgence of them. This enemy of our peace-what exploits hath it done! It has denied the divinity of Christ, nullified his offices, and made him a mere man, and a bad one. It has confidently asserted that his atonement was unreasonable, unnecessary, and impossible. It has derided the doctrine of imputed righteousness, the influence of God's spirit on the human mind, and explained away the new birth. It has condemned election as a partial, cruel, horrid, gloomy doctrine; or explained it in consistency with human merit. It has denied the resurrection of the dead, the immortality of the soul, and the damnation of the wicked. It has declared rebellion against God, rather a pitiable weakness, than a crime. It has described God, as all mercy, and denied that he has any. It has worshipped a man, a beast, an insect, a devil. It has discovered a purgatory in hell; repentance and remission of sins, holiness and Heaven for the damned. has led many to set up false signs of conversion to God, and so filled them with an assurance of their salvation without conversion. It has proposed the blood of Christ as the only ground of hope, and rendered his commands of none effect. In the love of sin, it has taught many to exclaim with tears of joy, "grace, grace; free, rich, sovereign, endless grace!" In relation to justification by faith, it hath zealously asserted that "Christ is all in all," but neglecting holiness of temper and conduct, has made him nothing in any

one.

It

I thought we should have seen you some weeks past, and had published your name in our pulpit. Shall be happy to do it when the Lord so directs. I thank you for your letter, the subject of which gave me pleasure, and the season in which it came reproved my neglect of punctuality. But as you know my calls of duty in general, you can forgive me, and continue to be a pattern to me in this particular. The London and country papers have informed the

public that my dear wife is dead; but she was safely delivered on Saturday, June 2. Mother and child are as well as I can consistently wish them. "The Lord is good, and doeth good." May we covet a resemblance to him in being and doing good, in every way becoming our character and obligations. My dear Mary unites in love to you, and Mrs. Winter, with your's,

With cordial regard,

JOHN COOKE.

IN

LETTER XI.-TO THE REV. J. GRIFFIN.

My dear Friend,

Maidenhead, August 19, 1792.

This is conHere we must live and justice of his

my last letter to you, I noticed the propensity of fallen man, to lean to the decisions of his own judgment, independent of, and contrary to, revealed truth; and that such a disposition was foolish, criminal, and dangerous. And I add, from reflections on the works of God, and the experience of my own heart, that such a disposition is confounding. Look at the animal part of the creation! why do they suffer such various, extensive, and continued miseries? Has the horse, the sheep, the bird, or the fish, offended God? Impossible. Do they suffer through the sin of man? Where is the goodness and equity of this constitution of things? founding to sense and reason-it should be so. by faith, and give God credit for the wisdom proceedings; for at present, "he giveth not account of any such matters." Adam sins, and behold! countless millions perish in consequence of his one transgression; a whole world of men, women, children, and cattle, are deluged with a flood of waters! Legions of angels sinned, and were thrust down to hell, without a possibility of repentance and salvation! These invisible, malignant, knowing, and desperate spirits, are allowed access to fallen man, to seduce, torment, and destroy him! Why did a holy and almighty Being permit the fall of angels and of man? Why permit infants to endure such agonies in life and death? or punish a child for his parent's sin? Why should divine revelation be confined for thousands of years, to a little nation of Jews? and still be confined from so great a part of the known world? Why do the worst of men prosper,

as if the favourites of heaven; and the best of men suffer, as if the objects of divine displeasure? Why was the Saviour of the world born of the poorest parents, and in the meanest circumstances? Why did he live a mechanic, and die as a malefactor? Would our reason have laid such a plan? How can the son of a carpenter, who was born in a stable, who worked for his living, and died by crucifixion, be "the God of the whole earth?"

Reason! I ask you, why the object of God's love should be subject to indwelling sin for life? to defile, disturb, ensnare them, and dishonour God? Why are they suffered to be the sport of devils and the scorn of men? Why suffer miseries, which their friends, and some of their enemies, would remove and cannot; whilst God can and will not?

These questions have often risen in my mind; and sometimes perplexity and rebellion have been produced by them. Some, on reading these lines, would ask, "why mention these thoughts?" And I should answer by another question, viz. why not mention them? Am I the only one that ever found such confounding thoughts? If I could persuade myself so, I would conceal them. But “as face answereth to face in the water, so the heart of man to man." So the heart of John Griffin, to the heart of John Cooke. Yes, my brother, you have felt the same reasoning, and many of your hearers too, who may be hearing, and saying to themselves, surely no child of God ever had such vile and puzzling thoughts of things as I have. If we appeal to experience, to what perplexity of soul has this principle of depraved reasoning reduced many persons? It has led them to stifle their convictions, by removing the hateful nature and terrible consequences of sin from their view; or it has overwhelmed the soul in despair, by suggesting their sins to be unpardonable.

The Christian in poverty of circumstances, affliction of body, bereaving providences, temptations from Satan, persecution from men, or conflicts with his own passions, has asked, is it reasonable to think that I am a child of God, and suffer thus? Do not these things prove that God has forgotten me? Is not my cause, my trial, passed over by my God? If I am a believer, why so poor, so painful, so dark and perplexed, so feeble and fearful? This is the language of sense and partial reason, and is truly distressing, in proportion to its prevalence in any mind. The wicked