A

PRACTICAL DIRECTORY

FOR

YOUNG CHRISTIAN FEMALES;

BEING A

SERIES OF LETTERS

FROM A

BROTHER TO A YOUNGER SISTER.

BY HARVEY NEWCOMB.

WRITTEN FOR THE MASSACHUSETTS SABBATH SCHOOL SOCIETY, AND
APPROVED BY THE COMMITTEE OF PUBLICATION.

Seventh Edition.

BOSTON:
MASSACHUSETTS SABBATH SCHOOL SOCIETY
Depository, No. 13 Cornhill.

Entered according to Act of Congress, in the year 1833, by
CHRISTOPHER C. DEAN,
In the Clerk's Office of the District Court of Massachusetts.

Stereotyped by
HOBART & ROBBINS;
NEW ENGLAND TYPE AND STEREOTYPE FOUNDRY,
BOSTON.

PREFACE.

The following Letters were truly, as they profess to have been, written to a younger sister of the author. By the death of her parents, she was left, in a measure, dependent upon him, at an early age. She had been the subject of many prayers, and endeared by many ties. His house, as he humbly trusts, was the place of her second birth. As she was about to leave his roof, for a residence among strangers, the idea occurred to him of imbodying his fraternal counsel in such a form that it might be a friendly monitor to her, in the midst of those dangers and difficulties which beset the path of inexperienced youth. In prosecuting this design, it appeared hardly proper to bestow so much time upon the interests of one individual. Hence the writer concluded to commit these Letters to the press, with the hope that they might be the means of doing some good. This work is intended not merely to be read and laid aside; but, as its title imports, to be kept as a kind of practical directory for daily living. This edition has been revised with great care, and much new matter added.

Boston, 1851.

CONTENTS.

LETTERS, &c.

LETTER I.

The Christian's Mark.

"Forgetting those things which are behind, and reaching forth unto those things which are before, I press towards the mark for the prize of the high calling of God in Christ Jesus."—Phil. 3:13, 14.

My Dear Sister,

Ever since the death of our dear mother, I have felt a deep interest in your welfare. And your being left, while young, in a measure dependent upon me, has increased my affection for you. You have now left my roof, to sojourn among strangers. You have little knowledge of the world, and your religious experience has been short. I trust, therefore, you will cordially receive a few hints from one whose fraternal affection has been strengthened by many peculiar circumstances, and who, for many years, has not ceased to remember you in his prayers.

Young Christians, when they first obtain peace and comfort in Christ, are prone to think the struggle over, the victory won. But nothing can be farther from the truth. They have but just enlisted under the banner of the great Captain of their salvation, in a warfare which will never cease till they shall have obtained the final victory over sin and death, and entered into the joy of their Lord. This mistake often leads them to be satisfied with what they have already experienced, and to cease that constant inward strife and earnestness, which they exercised while under conviction, before they found "joy and peace in believing." They see such a heavenly sweetness in divine things, that they think it impossible they should "lose the relish all their days." This begets self-confidence, and they trust in their own strength to keep where they are, instead of eagerly pressing forward, in the strength of Christ, after higher attainments. The consequence is, they soon lose their lively sense of divine things, backslide from God, and become cold and barren in their religious affections. A little child, when it first begins to walk, is safe while it keeps hold of the hand of its mother, or faithful nurse. But, when it begins to feel confident of its own strength, and lets go its hold, it soon totters and falls. So with the Christian. He is safe while he keeps a firm hold of Christ's hand. But the moment he attempts to walk alone, he stumbles and falls.

The Scriptures represent the grace of God in the heart, as a growing principle. It is compared to a mustard-seed, which is the least of all seeds. But, when it springs up, it rises and spreads its branches, till it becomes the greatest of all herbs. The beauty and appropriateness of this figure will not be appreciated, unless we take into consideration the luxuriant growth of plants in Eastern countries. The Jews have a fable of a mustard-tree whose branches were so extensive as to cover a tent. There are two things that no one would expect to see, in the growth of such a plant: (1.) To spring at once into full maturity. (2.) To become stationary in its growth, before it arrives at maturity. If it ceases to grow, it must wither away and die.

The spiritual reign of Christ in the heart is also compared to a little leaven, which a woman took and hid in three measures of meal, till the whole was leavened. It was so little at first that it was said to be hid. It could not be seen. So grace, when first implanted in the heart, is often so little in degree, and so much buried up in remaining corruption, that it can scarcely be discovered at all. But the moment the leaven begins to work, it increases without ceasing, till the whole is leavened.

Again; Christ says, "the water that I shall give him shall be in him a well of water, springing up into everlasting life." When these words were uttered, our Lord was sitting upon a deep well, in conversation with the woman of Samaria. As his custom was, he drew instruction from the objects around him. He directed her attention away from the water which can only quench animal thirst, to that living water which refreshes the soul. But she, not understanding him, wished to know how he could obtain living water from a deep well, without anything to draw with. In order to show the superiority of the water of life, he told her that those who drank it should have it in them, constantly springing up of itself, as if the waters of the well should rise up and overflow, without being drawn. The very idea of a living spring seems to cut off the hope of backsliders. You remember the cold spring that used to flow from the rock, before our father's door. The severest drought never affected it, and in the coldest season of a northern winter it was never frozen. Oft, as I rose in the morning, when the chilling blasts whistled around our dwelling, and everything seemed sealed up with perpetual frost, the ice and snow would be smoking around the spring. Thus, like a steady stream, let your graces flow, unaffected by the drought or barrenness of others, melting the icy hearts around you.

This "living water," in the soul, is intended to represent the indwelling of the Holy Spirit. In the new birth, there is formed a holy union between the Spirit of God and the faculties of the soul, so that every correct feeling, with every good act, is produced by the Holy Spirit acting in unison with those faculties. Hence, our bodies are called the temple of the Holy Ghost, and he is said to dwell in us. What a solemn truth! What holy fear and carefulness ought we to feel continually; and how softly should we walk before the Lord of Hosts!

"The righteous," says David, "shall flourish like a palm-tree; he shall grow like a cedar in Lebanon." But if the cedar should cease to grow as soon as it springs up, it would never become a tree. It must wither and die.—Again; it is said, "Ye shall go forth and grow up as calves of the stall." A healthy calf, that is fed in the stall, cannot but grow and thrive. And surely the Lord has furnished us, in his holy word, abundant food for our spiritual growth and nourishment. If the calf is diseased, or if he refuses to eat, he will pine away and die; and so with us. The apostle Paul speaks of growing up into Christ, in all things; and of increasing in the knowledge of God. By this he evidently means, that experimental knowledge of God in our hearts, by which we are changed into his image. The apostle Peter exhorts us to "grow in the grace, and in the knowledge of our Lord and Saviour Jesus Christ." Again, he directs us to feed upon the sincere and simple truths of the gospel, as the infant is nourished by its mother's milk, and to grow thereby. As conversion is called being "born again," the young convert is very properly compared to a "new-born babe." As a babe is least when first born, so the Christian, when first converted, has the least grace; unless, indeed, he becomes diseased, and pines away, like a sickly infant. And such is truly the deplorable case of the backslider.

The motives which urge us to seek and maintain an elevated standard of piety are the highest that can be presented to our minds. The glory of God requires it. This is the greatest possible good. It is the manifestation of the divine perfections to his intelligent creatures. This manifestation is made by discovering to them his works of creation, providence, and grace, and by impressing his moral image upon their hearts. In this their happiness consists. In promoting his own glory, therefore, God exercises the highest degree of disinterested benevolence. Nothing can add to his happiness; nothing can diminish it. If the whole creation were blotted out, and God were the only Being in the universe, he would still be perfectly glorious and happy in himself. There can be, therefore, no selfishness in his desiring his own glory. It is the good of the creature alone that is promoted by it. A desire to glorify God must, then, be the ruling principle of all your conduct, the moving spring of all your actions. But how is the glory of God promoted by your growth in grace?

1. It is manifested to yourself, by impressing his image upon your heart; and by giving you a spiritual discovery of the excellence, purity and loveliness, of his moral character.

2. It is manifested to others, so far as you maintain a holy life and conversation; for thereby the moral image of Christ is exhibited. The glory of Christ is manifested by the holy walk of his people, just as the glory of the sun appears by the reflected light of the moon.

3. The glory of God is promoted by making others acquainted with the exhaustless riches of free grace, and bringing them to Christ; for, by that means, they receive spiritual light to behold the beauty and glory of the divine perfections, and his image is stamped upon their souls. But your usefulness in this respect depends mainly upon the measure of grace you have in your own heart. The reason why many Christians do so little good in the world is, that they have so little piety. If you would be eminently useful, you must be eminently holy.

But, you may ask, "What is the standard at which I must aim?" I answer: The law of God is the only true standard of moral excellence; and you have the pattern of that law carried out in action, in the perfect life of our blessed Lord and Master. No standard short of this will answer the requirements of the word of God. "He that abideth in him, ought himself also so to walk, EVEN AS HE WALKED." All that we fall short of this is sin. There is no want of ability in the case, but what arises from our own voluntary wickedness of heart. Christ says that he came not to destroy the law, but to fulfil it. "We are not released from the obligation of perfect obedience; though grace has taken away the necessity of such obedience as the ground of our acceptance with God." The law is not made void, but established, by grace. We cannot be saved by our obedience; because we have already broken the law, and we cannot mend it. But, while we trust alone in Christ, independent of anything in ourselves, for justification before God, the signs or evidences of our faith must be found within us. There must be a new and holy principle in our hearts; and just as far as this principle prevails, so far it will show itself in obedience to the law of God. There is no resting-place, in the agonizing conflict, till we are "holy as God is holy." I do not say that Christians ever do become perfectly holy in this life. The contrary appears, from the testimony both of Scripture and experience, to be the universal fact. But this is the measure of obligation, and we should strive after it with all the earnestness of which we are capable.

We must not settle down contented with our attainments, while one sin remains unsubdued in our hearts. The Scriptures are full of this doctrine. The apostle Paul expresses far more earnestness of desire after higher attainments in the divine life than is ever felt by such Christians as have only a feeble and glimmering hope of entering the abodes of the blessed. "If by any means," says he, "I might attain unto the resurrection of the dead;" or that state of perfect holiness which the saints will have attained at the resurrection. And the kind of effort which he put forth to obtain the object of his desires is most forcibly described in the passage quoted at the beginning of this letter. In view of this standard, you will be able to see, in some measure, the exceeding sinfulness of sin; and it will drive you more entirely out of yourself to the cross of Christ. You will see the necessity of daily renewing your repentance, submission, and faith.

You see, from what the apostle says of his own experience, that high spiritual attainments are not to be expected without great labor and strife. True piety is indeed the work of the Holy Spirit; but the fact that God works in us to will and to do of his good pleasure, is made the ground of Paul's exhortation to work out our own salvation with fear and trembling.

The attainments of eminent saints are too generally looked upon as out of the reach of common Christians. They seem to think God is not willing to give all his children the same measure of grace. But he could not have said more than he has in his holy word, to convince them to the contrary. "Open thy mouth wide, and I will fill it." Our Lord repeatedly assures us that God is more willing to give good things to those that ask him, than earthly parents are to give good gifts to their children. And whoever will read the lives of such eminent Christians as Edwards, Whitefield, Brainerd, Martyn, Payson, Mrs. Edwards, Mrs. Anthony, Mrs. Huntington, James B. Taylor, and many others which might be mentioned,—and take notice of the means which they used, will not be surprised at their attainments. The Bible represents the Christian as in the constant exercise of holy affections; and we should never rest with anything short of this. Some of the persons I have mentioned did arrive at such a state of feeling. President Edwards enjoyed, for many years, the constant light of God's countenance, and habitual communion with him. And so did Mrs. Edwards, James B. Taylor, and many others.

She, for a long time, enjoyed, as she said, "THE RICHES OF FULL ASSURANCE." She felt "an uninterrupted and entire resignation to God, with respect to health or sickness, ease or pain, life or death; and an entire resignation of the lives of her nearest earthly friends." She also felt a "sweet peace and serenity of soul, without a cloud to interrupt it; a continual rejoicing in all the works of nature and Providence; a wonderful access to God by prayer, sensibly conversing with him, as much as if God were here on earth; frequent, plain, sensible, and immediate answers to prayer; all tears wiped away; all former troubles and sorrows of life forgotten, except sorrow for sin; doing everything for God's glory, with a continual and uninterrupted cheerfulness, peace, and joy." At the same time, she engaged in the common duties of life with great diligence, considering them as a part of the service of God; and, when done from this motive, she said they were as delightful as prayer itself. She also showed an "extreme anxiety to avoid every sin, and to discharge every moral obligation; she was most exemplary in the performance of every social and relative duty; exhibited great inoffensiveness of life and conversation; great meekness, benevolence, and gentleness of spirit; and avoided, with remarkable conscientiousness, all those things which she regarded as failings in her own character."

How did these persons arrive at this eminence in the Christian life? Although by free sovereign grace, yet it was by no miracle. If you will use the same means, you may attain the same end. In the early part of his Christian life, President Edwards says,—"I felt a burning desire to be, in everything, a complete Christian, and conformed to the blessed image of Christ. I had an eager thirsting after progress in these things, which put me upon pursuing and pressing after them. It was my continual strife, day and night, and constant inquiry, how I should be more holy, and live more holily, and more becoming a child of God, and a disciple of Christ. I now sought an increase of grace and holiness, and a holy life, with much more earnestness than ever I sought grace before I had it. I used to be continually examining myself, and studying and contriving for likely ways and means, how I should live holily, with far greater diligence and earnestness than ever I pursued anything in my life; yet, with too great a dependence on my own strength—which afterwards proved a great damage to me." "Mrs. Edwards had been long in an uncommon manner growing in grace, and rising, by very sensible degrees, to higher love to God, weanedness to the world, and mastery over sin and temptation, through great trials and conflicts, and long-continued struggling and fighting with sin, and earnest and constant prayer and labor in religion, and engagedness of mind in the use of all means. This growth had been attended, not only with a great increase of religious affections, but with a most visible alteration of outward behavior; particularly in living above the world, and in a greater degree of steadfastness and strength in the way of duty and self-denial; maintaining the Christian conflict under temptations, and conquering, from time to time, under great trials; persisting in an unmoved, untouched calm and rest, under the changes and accidents of time, such as seasons of extreme pain and apparent hazard of immediate death."

You will find accounts of similar trials and struggles in the lives of all eminent saints. This is what we may expect. It agrees with the Christian life, as described in God's word. It is "through much tribulation that we enter the kingdom of heaven." This is the way in which you must go, if you would ever enter there. You must make religion the great business of your life, to which everything else must give place. You must engage with your whole soul in the work, looking to the cross of Christ for strength against your spiritual enemies; and you will come off "conqueror at last," through him that hath loved us, and given himself for us.

Your affectionate Brother.

LETTER II.

The Importance of a thorough Knowledge of the Doctrines of Christianity—means of obtaining it.

"Sanctify them through thy truth; thy word is truth."—John 17:17.

My Dear Sister,

Some people are frightened at the idea of Doctrine, as though it were a mere abstraction, which has nothing to do with practical life. This notion is founded on a misapprehension not only of the meaning of the term, but of the connection of actions with established principles of the mind. The general signification of the word doctrine is, the principles upon which any system is founded. As applied to Christianity, it means divine truth; for this is the foundation upon which the Christian religion rests. Although the truths of God's Word are not reduced to a regular system in the Bible, yet, when brought together, they make the most beautiful and perfect of all systems. It is proper, therefore, that we should contemplate them in a body, as they appear with the most perfect symmetry, in the plan of God's moral government. There is a disposition, at the present day, to undervalue doctrinal knowledge. Many people think it of little consequence what they believe, if they are only sincere, and manifest much feeling on the subject of religion. But this is a ruinous mistake. There is a most intimate connection between faith and practice. Those principles which are believed and received into the heart govern and control our actions. The doctrines which God has revealed in his Word are the principles of his moral government. As we are the subjects of that government, it cannot be a matter of small moment for us to understand, so far as we are capable, the principles upon which it is administered. If we mistake these principles, we may be found in open rebellion, while we think we are doing God service. For example: God commands us not to steal. But, if we do not believe that he has given this commandment, we shall feel under no obligation to obey it. And every truth which God has revealed is as intimately connected with practice as this, although the duty enjoined be, in itself considered, of less consequence. Christianity is called a spiritual building. "Ye are built up a spiritual house." "Whose house are we?" "We are God's building." Now the foundation and frame-work of this building are the doctrines or truths of the Bible. Some of these doctrines are called fundamental or essential, because they lie at the foundation of the whole building; and are so essential to it, that, if taken away, the whole would fall to the ground. These are, The Existence of God in three persons, Father, Son, and Holy Ghost; the Fall, and consequent Depravity of Man; the Atonement of Christ; Justification by faith in him alone, and the Office of the Holy Spirit in the work of Regeneration. If any one of these were taken away, it would overturn the whole building. These may, therefore, well be called the foundation. But you see there are other very important parts of a frame besides the foundation. So there are many other very important truths of Christianity, besides its essential doctrines. But some of these are of more consequence than others. If a post or a beam is taken away, the building is greatly marred and in danger of falling; yet, if well covered, it may still be a comfortable dwelling. Again, although a brace or a pin is of service to strengthen the building, yet either may be taken away without very serious injury. But a frame may be complete in all its parts, and yet be no building. Without a covering, it will not answer a single design of a house; and just in proportion as it is well covered, will it be a comfortable residence. Just so with Christianity. The covering of the house is the work of the Holy Spirit in the heart, producing gracious affections, which manifest themselves in a holy life. But the covering of a house cannot exist without some kind of frame-work. So experimental and practical piety cannot exist without a belief of the principal doctrines of the gospel. The Holy Spirit operates upon the heart through the truth. He gives it a personal application; brings it home to the heart and conscience, and makes it effectual in changing the heart and life. "Sanctify them through thy truth: thy word is truth." "Of his own will begat he us, with the word of truth." "Seeing ye have purified your souls, in obeying the truth through the Spirit." "Being born again by the word of God." Thus, the agency of the Spirit is always acknowledged in connection with the truth. Any religious feeling or experience, therefore, which is not produced by the truth made effectual by the Holy Spirit, is not genuine. There is a kind of indefinite religious feeling, which many mistake for Christian experience. They feel, and perhaps deeply; but they know not why they feel. Such religious feeling is to be suspected as spurious. It may be the delusion of the devil. By persuading people to rest upon this spurious religious feeling, he accomplishes his purpose as well as if he had kept them in carnal security. And the clearer our views of truth, the more spiritual and holy will be our religious affections. Thus, godly sorrow arises from a sight of our own depravity, with a sense of the exceeding sinfulness of sin, as committed against a holy God, and against great light and mercy. Faith is produced by a spiritual view of the atonement of Christ, and of his infinite fulness as a complete and perfect Saviour. Love is excited by a discovery of the excellence of God's moral perfections. Holy fear and reverence arise from a sight of the majesty and glory of his natural attributes, and a sense of his presence. Joy may come from a sense of the infinite rectitude of his moral government; from the sight of the glory of God, in his works of providence and grace; or from a general view of the beauty and excellence of divine truth. Comfort may be derived from evidence of the divine favor; and confidence, from an appropriation of God's promises to ourselves. And in many other ways, also, the Holy Spirit produces spiritual feelings through the instrumentality of the truth. But all religious feeling, produced by impulse, without any rational view of the truth, is to be suspected. It may be the work of Satan, who is very busy in counterfeiting religious experiences for those he wishes to deceive. Every religious affection has its counterfeit. Thus, sorrow may be produced by the fear of hell, without any sense of the evil of sin; a presumption of our own good estate may be mistaken for faith, and this will produce joy; we may exercise a carnal or selfish love to God, because we think he loves us, and has made us the objects of his special favor; and the promises of God, so far as they concern the personal good of the believer, may administer as much comfort to the hypocrite as to the real saint.

How exceedingly important is it, then, that you should not only exercise a general belief of the great doctrines of the gospel, but that you should have a right apprehension of them. The truth is so necessary in the Christian warfare, that it is called the sword of the Spirit. But of what benefit is the sword to the soldier who knows not how to use it? The sword is used as much to ward off the blows of the enemy, as to attack him. But the novice, who should engage an enemy, without knowing the use of his weapon, would be thrust through in the first onset. Hence, the peculiar force of the prayer of our Lord, "Sanctify them through thy truth." It is by the use of the truth, as the "sword of the Spirit," in the Christian warfare, that the work of satisfaction is carried on.

But, as the frame-work of a building, though complete in all its parts, would be no house without a covering; so we may have a perfect knowledge of the abstract doctrines of the Christian religion, and be no Christians. It is the practical and experimental application of these doctrines to our own hearts and lives, that makes the building complete. Regard yourself as a subject of God's moral government, and the doctrines of the Bible as the laws of his kingdom; and you will feel such a personal interest in them, that you cannot rest in abstract speculation. Study these doctrines, that you may know how to live to the glory of God.

I will now give you a few simple directions for obtaining a correct knowledge of the doctrines of the Bible.

1. Approach the subject with the spirit of a little child. "As new-born babes desire the sincere milk of the word." "Except ye be converted and become as little children, ye shall not enter into the kingdom of heaven." A little child is always satisfied of the truth of what his father tells him. "My father says so," is reason enough for him. He does not say, "I will not believe it, because I cannot understand it." So it should be your first object to ascertain what the Bible teaches, and then submit to it with the confidence of a little child. You cannot expect fully to comprehend the ways of an infinite Being. You can see but a very small part of the system of his moral government. It cannot be strange, then, if you are unable to discover the reasonableness of every truth which he has revealed. Do not try to carry out difficult points beyond what is plainly taught in the Scriptures. God has revealed all that is necessary for us to know in this life. He knows best where to leave these subjects. If there were no difficulties in the truths revealed, there would be no trial of our faith. It is necessary that we should take some things upon trust. There are also some truths taught which we find it difficult to reconcile with others as plainly revealed. Be content to believe both, on the authority of God's word. He will reconcile them hereafter. "What I do, thou knowest not now, but thou shalt know hereafter." Let this consideration always satisfy you: "Even so, Father, for so it seemed good in thy sight." I am the more particular on this point, as it is the place where error always begins. The setting up of feeble reason in opposition to the word of God, has been the foundation of all mistakes in religion. And, if we determine to be satisfied of the reasonableness of the truth before we believe it, and carry out the principle, we shall land in downright atheism. By this, I do not mean that any truth is unreasonable. It is not so. Divine truth is the perfection of reason. But there are some truths which may appear unreasonable, because we cannot see the whole of them. Thus, a fly, on the corner of a splendid edifice, cannot see the beauty and symmetry of the building. So far as his eye extends, it may appear to be sadly lacking in its proportions. Yet this is but a faint representation of the narrow views we have of God's moral government. There is, however, no truth which he has revealed, in relation to that government, that is more difficult to understand, than many things that philosophy has discovered in the natural world. Yet, even infidels do not think of disputing facts conclusively proved by philosophy, because they cannot understand them. It becomes us, then, with the deepest humility and self-abasement, to submit our reason to the word of God.

2. Avoid a controversial spirit. Do not study for the sake of finding arguments to support your own opinions. Take the place of a sincere inquirer after truth, with a determination to embrace whatever you find supported by the word of God, however contrary it may be to your favorite notions. But when objections arise in your mind against any doctrine, do not suppose you have made some new discovery, and therefore reject it without farther inquiry. The same objections have perhaps occurred to the mind of every inquirer, on the same subject; and very probably they have often been satisfactorily answered by able writers. This is a common error of young inquirers. They are apt to think others take things upon trust, and that they are the only persons who have thought of the difficulties which start up in their minds. But, when their reading becomes more extensive, they learn, with shame, that what appeared to them to be original thought, was only following an old, beaten track.

3. Use such helps as you can obtain. Read carefully selected and judicious authors, on doctrinal subjects.[A] The advantages arising from the perusal of other books than the Scriptures, to obtain doctrinal knowledge, are these: 1. You may profit by the experience of others. You see how the difficulties which arise in your own mind appeared to them, and how they solved them. 2. Much light may be thrown upon many difficult passages of Scripture, by an intimate acquaintance with the times and circumstances under which they were written; and men who undertake to write on these subjects generally search deeply into these things. 3. God has been pleased, in every age, to raise up men "mighty in the Scriptures." By the extraordinary powers of mind which he has given them, they may have clearer perceptions of divine truth than you are able to obtain by the exertion of your own faculties alone. You may also employ the sermons which you hear, for an increase of doctrinal knowledge, as well as an excitement to the performance of duty. But all these things you must invariably bring to the test of God's word. We are commanded to "try the spirits, whether they be of God." Do not take the opinions of men upon trust. Compare them diligently with the word of God, and do not receive them till you are fully convinced that they agree with this unerring standard. Make this your text-book; and only use others to assist you in coming to a right understanding of this.

4. In all your researches after doctrinal knowledge, seek the guidance of the Holy Spirit. Make it a subject of daily prayer, that God would enable you to understand his word, that you may be "rooted and grounded in the faith." The influences of the Holy Spirit are two-fold. He enlightens the understanding, to lead it into a correct knowledge of the truth; and he applies the truth to the sanctification of the heart. Pray diligently that you may have both. If you persevere in the proper observance of this direction, you cannot fail to profit by the others. But, if you neglect this, your pursuit of doctrinal knowledge will serve only as food to your pride, self-confidence and vain-glory, and exert a blighting influence upon your soul.

Your affectionate Brother.

[A] The reader will find a list of suitable books in the Appendix.

LETTER III.

True Religion a Work of Grace in the Heart; but it must be carried out in all our Conduct.

"And he (the righteous) shall be like a tree planted by the rivers of water, that bringeth forth his fruit in his season: his leaf shall not wither."—Ps. 1:3.

"Blessed is the man that trusteth in the Lord, and whose hope the Lord is; for he shall be as a tree planted by the waters, and that spreadeth out her roots by the river, and shall not see when heat cometh, but her leaf shall be green; and shall not be careful in the year of drought, neither shall cease from yielding fruit."—Jer. 17:7, 8.

My Dear Sister,

In my first letter I spoke of the indwelling of the Holy Spirit, as represented by our Lord under the similitude of a living spring. In my last I endeavored to show that the operation of the Spirit of God upon the heart is inseparably connected with the truth. My present object will be to show the effects produced by both these agents acting together. This is most beautifully described in the passages quoted above. Here the Christian is represented under the similitude of a tree planted by the rivers of water. The grace of God, or the Holy Spirit acting in unison with the word, to carry on the great work of regeneration and sanctification in the soul, is represented by the constant flowing of rivers of water. This shows the abundance of the provision. But a tree may stand so near a river as to be watered when it overflows its banks; and yet, if its roots only spread over the surface of the ground, and do not reach the bed of the river, it will wither in a time of drought. This aptly represents the professor of religion who appears engaged and in earnest only during remarkable outpourings of the Spirit. He is all alive and full of zeal when the river overflows, but when it returns to its ordinary channel, his leaf withers; and if a long season of spiritual drought follows, he becomes dry and barren, so that no appearance of spiritual life remains. But, mark how different the description of the true child of God. "He shall be as a tree planted by the rivers of water." This figure appears to have been taken from the practice of cultivating trees. They are removed from the wild state in which they spring up, and their roots firmly fixed in a spot of ground cultivated and prepared, to facilitate their growth. This planting well represents the fixed state of the renewed soul, as it settles down in entire dependence upon the word and Spirit of God, for nourishment and growth in grace. But the figure is carried out still farther,—"and spreadeth out her roots by the river." When the roots of the tree are spread out along the bed of the river, it will always be supplied with water, even when the river is low. This steadiness of Christian character is elsewhere spoken of under a similar figure. "The root of the righteous shall not be moved." "He shall cause them that come of Jacob to take root." "Being rooted and grounded in love." Hence the prophet adds, that the heat and the drought shall not affect it; but its leaf shall be green, always growing; and it shall not cease to bring forth fruit. And throughout the Scriptures, the righteous are represented as bringing forth fruit. "And the remnant that is escaped out of the house of Judah shall again take root downward, and bear fruit upward." Here is first a taking deep root downward, or the sanctification of the faculties of the soul, by which new principles of action are adopted; and a bearing fruit upward, or the exercise of those principles, in holy affections and corresponding outward conduct. Again, "Israel shall blossom and bud, and fill the face of the world with fruit." The bud and blossom represent, in a very striking manner, the first exercises of Christian experience. However, this may be easily counterfeited. Every tree bears a multitude of false blossoms, which, by the superficial observer, may not be distinguished from the true. They may for a time appear even more gay and beautiful. As it appears in full bloom, it would be impossible for the keenest eye to discover them. But as soon as the season arrives for the fruit to begin to grow, these fair blossoms are withered and gone, and nothing remains but a dry and wilted stem. But the real children of God shall not only bud and blossom, but they shall "fill the face of the world with fruit." In the Song of Solomon, the church is compared to "an orchard of pomegranates, with pleasant fruits." This is a beautiful figure. The pomegranate is a kind of apple. The tree is low, but spreads its branches, so that its breadth is greater than its height. So the true Christian is humble and lowly; while his good works spread all around him. The blossoms of this tree are large and beautiful, forming a cup like a bell. But when the flowers are double, no fruit follows. So the double-minded hypocrite brings forth no fruit. The pomegranate apple is exceedingly beautiful and delicious; and so the real fruits of Christianity are full of beauty and loveliness. Again, the church is said to lay up for Christ all manner of pleasant fruit, new and old. But, backsliding Israel is called an empty vine, bringing forth fruit unto himself. Here we may distinguish between the apparent good fruits of the hypocrite and those of the real Christian. The latter does everything for Christ. He really desires the glory of God, and the advancement of Christ's Kingdom; and this is his ruling motive in all his conduct. But the former, though he may do many things good in themselves, yet does them all with selfish motives. His ruling desire is to gratify himself, and to promote his own honor and interest, either in this world, or in that which is to come.

The fruit which his people bring forth is that on which Christ chiefly insists, as a test of Christian character. "Every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit." He compares himself to a vine, and his followers to branches; and informs them that every branch which beareth not fruit shall be taken away. In the passage quoted from the first Psalm, the righteous is said to bring forth fruit in his season. And in the 92d Psalm and 14th verse, it is said, "They shall still bring forth fruit in their old age; they shall be fat and flourishing;" thus exhibiting a constancy of fruit-bearing, and an uninterrupted growth, even down to old age.

But, it becomes a matter of serious inquiry to know what is meant by bringing forth fruit in his season. The apostle Paul says, "The fruit of the Spirit is in all goodness, and righteousness, and truth." Hence, we conclude, that bringing forth fruit in season must be carrying out the principles of the gospel into every part of our conduct. In another place, the same apostle informs us more particularly what are the fruits of the Spirit: "The fruit of the Spirit is love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance." Let us, then, carry out these principles, and see what influence they will have upon the Christian character. Love is something that can be felt. It is an outgoing of heart towards the object loved, and a feeling of union with it. When we have a strong affection for a friend, it is because we see in him something that is lovely. We love his society, and delight to think of him when he is absent. Our minds are continually upon the lovely traits of his character. So ought we to love God. The ground of this love should be the infinite purity, excellence, and beauty of his moral perfections, independent of our relations to him. He is infinite loveliness in himself. There is such a thing as feeling this love in exercise. In the Song of Solomon, love is said to be "strong as death." Surely, this is no faint imagery. Is it possible for a person to exercise a feeling "as strong as death," and yet not be sensible of it? Love takes hold of every faculty of soul and body. It must, then, be no very dull feeling. Again; the warmth and the settled and abiding nature of love are represented by such strong language as this: "Many waters cannot quench love, neither can the floods drown it." Surely this can be no fitful feeling, which comes and goes at extraordinary seasons. It must be a settled and abiding principle of the soul; though it may not always be accompanied with strong emotions. We may sometimes be destitute of emotion towards the friends we love most. But, the settled principle of esteem and preference is abiding; and our attention needs only to be called to the lovely traits in our friend's character, to call forth emotion.

David, under the influence of this feeling, breaks forth in such expressions as these: "My soul thirsteth for thee; my flesh longeth for thee:" "As the hart panteth for the water-brooks, so panteth my soul after thee, O God: My soul thirsteth for God, for the living God:" "My soul longeth, yea, even fainteth, for the courts of the Lord; my heart and my flesh crieth out for the living God:" "My soul breaketh for the longing it hath unto thy judgments at all times." Surely there is no dulness, no coldness, in such feelings as these. They accord with the spirit of the command, "Thou shalt love the Lord thy God with all thine heart, and with all thy soul, and with all thy might." And this was not, with the Psalmist, an occasional lively frame. This soul-breaking longing was the habitual feeling of his heart; for he exercised it "at all times" And what was it that called forth these ardent longings? Was it the personal benefits which he had received or expected to receive from God? By no means. After expressing an earnest desire to dwell in the house of the Lord, all the days of his life, he tells us why he wished to be there: "to behold the beauty of the Lord, and to inquire in his temple." The object of his love was "the beauty of the Lord;" doubtless meaning his moral perfections. Intimately connected with this was his desire to know the will of the Lord. For this he wished to "inquire in his temple." And whenever the love of God is genuine, it will call forth the same desire. The apostle John, whose very breath is love, says, "This is the love of God, that we keep his commandments." The child that loves his parents will delight in doing everything he can to please them. But the child that cares for his parents only as he expects to be benefited by them, will always do as little as possible for them, and that little unwillingly. So, in our relations with God. The hypocrite may have a kind of love to him, because he thinks himself a peculiar object of divine favor, and because he still expects greater blessings. But this does not lead him to delight in the commands of God. He rather esteems them as a task. His heart is not in the doing of them; and he is willing to make them as light as possible. But, the real Christian delights in the law of God; and the chief source of his grief is, that he falls so far short of keeping it.

Again, if we love God, we shall love the image of God, wherever we find it. "Every one that loveth him that begat, loveth him also that is begotten of him." Our love to Christians, if genuine, must arise from the resemblance which they bear to Christ; and not from the comfort which we enjoy in their society, nor because they appear friendly to us. This hypocrites also feel. If we really exercise that love, we shall be willing to make personal sacrifices for the benefit of our Christian brethren. We are directed to love one another as Christ loved us. And how did Christ love us? So strong was his love that he laid down his life for us? And the apostle John says, we ought, in imitation of him, "to lay down our lives for the brethren;" that is, if occasion require it. Such is the strength of that love which we are required to exercise for our Christian brethren. But, how can this exist in the heart, when we feel unwilling to make the least sacrifice of our own feelings or interests for their benefit?

Again; there is another kind of love required of us. This is the love of compassion, which may be exercised even towards wicked men. And what must be the extent of this love? There can be but one standard. We have the example of our Lord before us. So intense was his love, that it led him to make every personal sacrifice of ease, comfort, and worldly good, for the benefit of the bodies and souls of men; yea, he laid down his life for them. This is the kind of love which is required of us, and which was exercised by the apostles and early Christians.

Another fruit of the Spirit is JOY. We are commanded to rejoice in the Lord at all times. If we have a proper sense of the holiness of God's moral character; of the majesty and glory of his power; of the infinite wisdom which shines through all his works; the infinite rectitude of his moral government; and especially of that amazing display of his love, in the work of redemption—it will fill our hearts with "JOY UNSPEAKABLE AND FULL OF GLORY." Nor is rejoicing in God at all inconsistent with mourning for sin. On the contrary, the more we see of the divine character, the more deeply shall we be abased and humbled before him. Says Job, "I have heard of thee by the hearing of the ear; but now mine eye seeth thee. Wherefore, I abhor myself, and repent in dust and ashes." It was a sight of God which brought this holy man so low before him.

Another fruit of the Spirit is PEACE. This is of two kinds; peace with God, and peace with man. The impenitent are at war with God; there is therefore no peace for them. God is angry with them, and they are contending with him. But the Christian becomes reconciled to God through Christ. He finds peace in believing in him. The Lord is no longer a God of terror to him, but a "God of peace." Hence the gospel is called the "way of peace;" and Christ the "Prince of Peace." Jesus, in his parting interview with his beloved disciples, says, "Peace I leave with you, my peace I give unto you." Righteousness, or justice and peace, are said to have met together and kissed each other. "We have peace with God, through our Lord Jesus Christ." The Bible is full of this subject, but I cannot dwell upon it. I wish you to look out the following passages; read and compare them diligently, and meditate upon the blessed truth which they contain Ps. 37:37; 85:8; 119:165. Prov. 16:7. Isa. 20:3; 57:19. Lu. 2:14. John 16:33. Rom. 8:6; 14:17. 1 Cor. 7:15. Eph. 2:11, 15. Phil. 4:7. Col. 3:15.

I know not how to speak of this exercise of the mind. It is better felt than described. It is a calm and holy reconciliation with God and his government; a settled feeling of complacency towards everything but sin. It begets a serene and peaceful temper and disposition of the heart. But this gracious work of the Holy Spirit does not stop with these exercises of the mind. However we may seem to feel, in our moments of retirement and meditation, if this peaceful disposition is not carried out in our intercourse with others, and our feelings towards them, we have reason to suspect ourselves of hypocrisy. Whatever is in our hearts will manifest itself in our conduct. If we exercise a morose, sour, and jealous disposition towards others; if we indulge a censorious spirit, not easily overlooking their faults; if we are easily provoked, and irritated with the slightest offence; if we indulge in petty strifes and backbiting—surely the peace of God does not rule in our hearts. So much does Christ esteem this peaceful spirit, that he says peacemakers shall be called the children of God. Again, he tells his disciples to "have peace one with another." The apostle Paul, also, gives frequent exhortations to the exercise of this grace. "Be at peace among yourselves." "Follow peace with all men." "If it be possible, live peaceably with all men." "That we may lead a quiet and peaceable life."

Meekness is a twin-sister of Peace. It is a temper of mind not easily provoked to resentment. The word used in the original signifies easiness of mind. The cultivation of this grace resembles the taming of wild animals. It is the bringing of all our wild and ungovernable passions under control. It is an eminent work of the Spirit; and we may judge of our spiritual attainments by the degree of it which we possess. The Scriptures abound with exhortations to the cultivation of it. It is preeminently lovely in the female character. Hence, the apostle Peter exhorts women to adorn themselves with the ornament of a meek and quiet spirit, which is, in the sight of God, of great price.

Long-suffering and Gentleness are twin-daughters of Meekness. The latter is the disposition of the heart. The former are the actions which flow out from that disposition, in our intercourse with others. Long-suffering is godlike. It is an imitation of the forbearance of God towards his rebellious creatures. He is long-suffering, and slow to anger. He does not let his anger burn hot against sinners, till all means of bringing them to repentance have failed. O, how should this shame us, who cannot bear the least appearance of insult or injury from our fellow-sinners, without resentment! But, if we would be the children of our Father in heaven, we must learn to bear ill treatment with a meek and quiet and forgiving temper. Gentleness is one of the most lovely of all the graces of the Spirit. It is a "softness or mildness of disposition and behavior, and stands opposed to harshness and severity, pride and arrogance." "It corrects whatever is offensive in our manner, and, by a constant train of humane attentions, studies to alleviate the burden of common misery;" the constant exercise of this spirit is of the greatest importance to the Christian who would glorify God in his life, and do good to his fellow-creatures.

Goodness is another fruit of the Spirit. I suppose the apostle here means the same that he expresses in another place by "bowels of mercies and kindness." It is doing good both to the bodies and souls of others, as we have opportunity. "Be kindly affectioned one to another." "Be ye kind one to another, tender-hearted." This is a distinguishing trait in the Christian character. It shone forth in all its loveliness in our divine Redeemer. He went about doing good. So ought we to imitate his example. It should be our chief aim and study to make ourselves useful to others; for we thereby glorify God. If we have the Spirit of Christ, this will be the great business of our lives.

Another fruit of the Spirit is Faith. Although this is mentioned last but two in the catalogue, yet it is by no means the least important. Indeed, it may be called the father of all the rest. The proper definition of faith is, a belief of the truth. Faith is a very common principle of action, by which is transacted all the business of this life. People universally act according to their faith. If a person is fully convinced that his house is on fire, he will make haste to escape. If a man really believes a bank-note is good, he will receive it for its professed value. If the merchant believes that his customer is able to pay for them, he will give him goods upon credit. If a child really believes his parent will punish him for doing mischief, he will keep out of it. And so, in everything else, we act according to our belief. No person ever fully believes a truth which concerns himself, without acting accordingly. That faith which is the fruit of the Spirit is a hearty belief of all the truths of God's word. And in proportion as we believe these truths, in their application to ourselves, we shall act according to them. The reason why the sinner does not repent and turn to God, is that he does not fully believe the word of God, as it applies to himself. He may believe some of the abstract truths of the Scriptures, but he does not really believe himself to be in the dreadful danger which they represent him. The reason why Christians live so far from the standard of God's word is that their belief in the truths contained in it is so weak and faint. We all profess to believe that God is everywhere present. Yet, Christians often complain that they have no lively sense of his presence. The reason is, that they do not fully and heartily believe this truth. So strong and vivid is the impression when this solemn truth takes full possession of the soul, that the apostle compares it to "seeing him that is invisible." Now, but for our unbelief, we should always have such a view of the divine presence. O, with what holy awe and reverence would this inspire us! On examination, we shall find that all the graces of the Spirit arise from faith, and all our sins and short-comings from unbelief. It is a belief of the moral excellence of God's character which inspires love. It is a belief of our own depravity, and the exceeding sinfulness of sin, which creates godly sorrow. It is a strong and particular belief of all the overwhelming truths of the Bible, which overcomes the world. "This is the victory; even our faith." It is a firm and unshaken belief in these truths, presenting the glories of heaven just in view, which supports the Christian in the dark and trying hour of death. It is the same belief which makes him "as bold as a lion" in the performance of his duty. This is what supported the martyrs, and enabled them cheerfully to lay down their lives for Christ's sake. It is this which must support you in the Christian warfare. And in proportion to your faith will be your progress. I would be glad to say more on this subject. It is large enough to fill a volume.

Temperance is another fruit of the Spirit. This consists in the proper control of all our desires, appetites, and passions. The exercise of this grace is of vital importance, not only as it concerns the glory of God, but our own health and happiness.

I have felt much straitened in giving a description of the fruits of the Spirit in a single letter. I have not pretended to do justice to the subject. My principal object has been to show the beautiful symmetry of the Christian character, as it extends from the heart to all our actions, in every relation of life. And this will serve as an introduction to the more particular consideration of the various Christian duties.

Your affectionate Brother.

LETTER IV.

On the Reading and Study of the Holy Scriptures

"Search the Scriptures."—John 5:39.

My Dear Sister,

I feel persuaded that you will take a deep interest in the subject of this letter; for, to a true child of God, nothing is so precious as the volume of inspiration. It is like rubies in a case of gold. That which is most valuable for practical use lies on the surface; while every examination discovers new gems of surpassing beauty.

There is this difference between the devotional reading and the thorough study of the Holy Scriptures,—that the object of the former is to affect the heart, while that of the latter is chiefly to inform the understanding. Although this blessed book should never be used without practical application, yet, when all the powers of the mind are taxed to ascertain the critical meaning of the text, there is less opportunity for the exercise of the affections of the heart than when the mind is suffered simply to dwell upon obvious truth. For the systematic study of the Bible, portions of time should be set apart, if possible, separate from our regular seasons of devotion; or, perhaps, immediately after. For the former, a small portion should be selected from the more practical and devotional parts of the Bible.

We are commanded to search the Scriptures. Searching is a difficult and laborious work. To induce us to engage in it, we must have a strong desire for something valuable. Here is a treasure of sufficient value to call forth this desire. This blessed book contains the revealed will of God. All who love God will be anxious to know his will. They will make it the rule of their conduct. "Thy word," says the Psalmist, "is a lamp, unto my feet, and a light unto my path." The will of God, as made known in his word, is like a lantern, which sheds a light on our path, and directs the steps of our feet. The sincere Christian will search after a knowledge of God's will, with more eagerness than he would search for hidden treasures of gold and silver. He will set his heart to the work. This is what God commands. After Moses had given the law of God to the children of Israel, he said unto them, "Set your hearts unto all the words which I testify among you this day." This is a very strong expression. To set our hearts to any work, is to go about it in earnest, with all the energies of our souls. Again; when we make great search for anything we very much desire and highly prize, and find it, we are very apt to keep it. Hence David says, "Thy word have I hid in my heart." But mark the reason of his conduct. Why did he hide God's word in his heart? He explains his motive: "That I might not sin against thee." His object, in hiding God's word in his heart, was to know how to regulate his conduct so as not to sin against him. You must feel a personal interest in the truth. You must study it as the directory of your life. When you open this blessed book, let this always be the sincere inquiry of your heart: "Lord, what wilt thou have me to do?" Come to it with this childlike spirit of obedience, and you will not fail to learn the will of God. But when you have learned your duty in God's word, do it without delay. Here are two very important points of Christian character, quite too much overlooked. (1.) An earnest desire to know present duty. (2.) A steadfast and settled determination to do it as soon as it is known. Here lies the grand secret of high spiritual attainments. A person who acts from these principles may make greater progress in a single day than a tardy, procrastinating spirit in a long life. The pressure of obligation rests upon the present moment. Remember, when you have ascertained present duty, the delay of a single moment is sin. With these remarks, I submit a few practical directions for the profitable reading and study of the Holy Scriptures.

1. Read the Bible in your closet, or under circumstances which will secure you from interruption, either by the conversation of others, or the attractions of other objects. Do not attempt to fill up little broken intervals of time with the reading of God's word. Leave these seasons for lighter reading. Remember, the reading of the Scriptures is nothing less than conversing with God. When any one pays so little attention to your conversation as not to understand what you say, you consider it a great breach of politeness. God speaks to you whenever you read his holy word. His all-seeing eye rests upon your heart; and he knows whether you are engaged in solemn trifling. If you read his word so carelessly as not to understand its meaning and drink in its spirit, you treat him as you would disdain to be treated by an earthly friend. O the forbearance of God, who suffers such indignity from those who call themselves his children! Never approach the word of God but with feelings of reverence and godly fear.

2. Come to the work with a preparation of heart. If you were going to visit some person of great consequence, whose favor and esteem you wished to secure, you would take care to have everything about your person adjusted in the most becoming manner. So let it be with your mind, when you come to converse with God. Shut out all worldly thoughts. Strive to bring yourself into a tranquil, holy, and tender frame, so that the truths you contemplate may make their proper impression upon your heart.

3. Seek the aid of the Holy Spirit. Christ promised his disciples that, when the Holy Spirit should come, he would "guide them into all truth." Without his enlightening influences, we cannot understand the word of God; and without his gracious influences upon the heart, we shall not be disposed to obey it. We have the most abundant encouragement to seek the aid of this Divine Instructor. Christ assures us that God is more willing to give his Holy Spirit to them that ask him, than earthly parents are to give good gifts to their children. Before opening God's word, pray that he would show you the truth, the rule of your duty, and incline your heart to obey it. As you proceed, keep your heart silently lifted up to God for the same object.

4. Read with self-application. Whenever you have discovered any truth, ask what bearing it has upon your present duty. If it relates to spiritual feelings, compare it with the exercises of your own heart. If they do not correspond, you have work for repentance. Go immediately to the cross of Christ; give yourself away to him anew, and seek for pardon and needed grace. This you may do instantly, either in a silent or an audible prayer. If it relates to the spirit and temper of Christians, in their intercourse with one another, or with the world, compare it with your own conduct. If you find yourself condemned, you have the same course to pursue, with a steadfast determination to exhibit more of the spirit of Christ. If it relates to some positive duty, inquire whether you have done it. If not, you have to go through the same work of repentance and application to the blood of Christ. But do not stop here. Do your duty immediately.

5. Read the Scriptures regularly. To sustain these frail bodies, a daily supply of nourishment is required. Equally necessary is daily food for the soul. The word of God is the bread of eternal life. Take, then, your regular supplies of spiritual food, that your soul may not famish. Choose for this purpose those seasons when you are least liable to interruption; when you can retire and shut out the world; when you can best command the energies of your mind. There is no time more fit and suitable for this than the morning. Then the mind is clear, vigorous, unincumbered, and prepared to receive an impression. There is also a propriety in consulting God's word at the close of the day. But this depends much upon the state of bodily feeling. If you become exhausted and dull, after the labors of the day, I would rather recommend taking the whole time in the morning. But by no means confine yourself to these stated seasons. Whenever the nature of your pursuits will admit of your seclusion for a sufficient length of time to fix your mind upon the truth, you may freely drink from this never-failing fountain of the water of life.

6. Study the Scriptures systematically. If you read at random, here a little and there a little, your views of divine truth will be partial and limited. This method may indeed be pursued in regard to reading strictly devotional; but only when other time is taken for obtaining a connected view and a critical understanding of the whole Bible. The Bible is like a dish of savory meats. There is almost every variety of style and matter. There is History, Biography, Argumentative and Didactic Essays, and Poetry. Although these various kinds of writing are contained in a great number of books, written by various authors, at different times, without concert, yet a remarkable unity of design runs through the whole. They all aim at the development of the plan of God's moral government; and a most striking harmony of sentiment prevails throughout. We find everything, from the very beginning, pointing to the glorious plan of redemption revealed in the Gospel. Although we may, at first view, feel the want of a regular system of divinity, yet, a careful attention to the subject will convince us that God's plan is best. We have here the principles of his government exhibited in living examples; which give us a clearer view, and more vivid impression of them, than we could obtain from the study of an abstract system. There are several things to be observed, in the systematic and thorough study of the Bible, some of which I shall mention.

(1.) Always keep distinctly before you the grand design of the Scriptures; which is, to convince mankind of their lost and ruined condition, make known the way of salvation, and persuade them to embrace it.

(2.) Make it your constant aim to ascertain what is the plain and obvious meaning of the writer; for this is the mind of the Spirit. To aid you in this, observe the following particulars: 1. Endeavor to become acquainted with the peculiarity of each writer's style. Although the matter and words of Scripture were dictated by the Holy Spirit, yet it was so done that each writer employed a style and manner peculiar to himself. This does not invalidate the evidence of their divine origin. On the contrary, it shows the wisdom of the Spirit. For, if the whole Bible had been written in a uniform style, it would have given opposers a strong argument against its authenticity; while the want of that uniformity furnishes conclusive evidence that it could not have been the work of a single impostor. Again; a continued sameness of style would make the reading of so large a book as the Bible tedious and unpleasant; but the rich variety presented by the various authors of this blessed book, helps our infirmities, and makes the reading of it pleasing and delightful. 2. "Inquire into the character, situation, and office of the writer; the time, place, and occasion of his writing; and the people for whose immediate use he intended his work." This will enable you to understand his allusions to particular circumstances and customs, and to see the practical application of the principles he advances. 3. Consider the principal scope or aim of the book; or, what was the author's object, design, or intention, in writing it. Notice also the general plan or method which he has pursued. This will enable you to discover his leading ideas, if it be an argumentative work; or the particular instructions of God's providence, if it be historical. 4. Where the language is difficult to be understood, pay strict attention to the context, and you will generally find the author's meaning explained. But, if you do not, consider whether the difficult phrase is a peculiarity of the writer's style. If so, look out the place where he has used it in a different connection, and see what meaning is attached to it there. But, if this does not satisfy you, examine the passages, in other parts of the Scriptures, which relate to the same subject, and compare them with the one under consideration. This will generally clear up the darkest passages. But, if you still feel in doubt, you may find assistance from consulting commentators, who have made themselves thoroughly acquainted with all the particulars I have mentioned; which, with a knowledge of the language in which the book was originally written, may have enabled them to remove the difficulty. But, do not trust the opinions of commentators any farther than you see they agree with the general system of revealed truth; and, above all, do not follow them in any scheme of fanciful interpretation or visionary speculation.

(3.) Do not task yourself with a certain quantity of reading at the regular seasons devoted to the study of the Bible. This may lead you to hurry over it, without ascertaining its meaning, or drinking in its spirit. You had better study one verse thoroughly, than to read half a dozen chapters carelessly. The nourishment received from food depends less on the quantity than on its being perfectly digested. So with the mind; one clear idea is better than a dozen confused ones; and there is such a thing as overloading the mind with undigested knowledge. Ponder upon every portion you read, until you get a full and clear view of the truth it contains. Fix your mind and heart upon it, as the bee lights upon the flower; and do not leave it till you have extracted all the honey it contains.

(4.) Read in course. By studying the whole Bible in connection, you will obtain a more enlarged view of the plan of God's moral government. And you will see how it all centres in the Lord Jesus Christ. But I would not have you confine yourself entirely to the regular reading of the whole Bible in course. Some portions of the historical part do not require so much study as that which is more argumentative and doctrinal; and some parts of the word of God are more devotional than others, and therefore better fitted for daily practical use. A very good plan is, to read the Old and New Testaments in course, a portion in each, every day. If you begin at Genesis, Job, and Matthew, and read a chapter every day, at each place, omitting the first, and reading three Psalms, on the Sabbath, you will read the whole Bible in a year, while on every day you will have a suitable variety. Besides this, the more devotional and practical books should be read frequently. The Psalms furnish a great variety of Christian experience, and may be resorted to with great profit and comfort, under all circumstances. This is the only book in the Bible which does not require to be read in course. The Psalms are detached from each other, having no necessary connection. The other books were originally written like a sermon or a letter. They have, for convenience, since been divided into chapters and verses. If you read a single chapter by itself, you lose the connection; as, if you should take up a sermon and read a page or two, you would not get a full view of the author's subject. I would therefore recommend that, in addition to your daily reading in the Old and New Testaments, you have also some one of those books which require most study, in a course of reading, to take up whenever you have an occasional season of leisure to devote to the study of the Bible. But, when you have commenced one book, finish it before you begin another. You will find great advantage from the use of a reference Bible and concordance. By looking out the parallel passages, as you proceed, you will see how one part of the Scriptures explains another, and how beautifully they all harmonize. This will also give you a better view of the whole Scriptures than you can obtain in any other way. But if you are a Sabbath-school teacher or scholar, your regular lesson will furnish as much study of this description as you will be able thoroughly to accomplish.

(5.) In reading the Scriptures, there are some subjects of inquiry which you should carry along with you constantly: 1. What do I find here which points to Christ? Unless you keep this before your mind, you will lose half the interest of many parts of the Old Testament. Indeed, much of it will otherwise be almost without meaning. It is full of types and prophecies relating to Christ, which, by themselves, appear dry, but, when understood, most beautiful and full of instruction. 2. Remember that the Bible contains a history of the church. Endeavor, then, to learn the state of the church at the time of which you are reading. For the sake of convenience, and a clearer view of the subject, you may divide the history of the church into six periods: (1.) From the fall of Adam to the flood. (2.) From Noah to the giving of the law. (3.) From that time to David and the prophets. (4.) From David to the Babylonish captivity. (5.) From that time till the coming of Christ. (6.) From Christ to the end of time, which is called the gospel dispensation. From the commencement you will see a gradual development of God's designs of mercy, and a continually increasing light. Take notice of what period of the church you are reading; and from this you may judge of the degree of obligation of its members; for this has been increasing with the increase of light, from the fall of Adam to the present day; and it will continue to increase to the end of time. Note, also, the various declensions and revivals of religion which have occurred in every period of the church, and endeavor to learn their causes and consequences. By this, you will become familiar with God's method of dealing with his people; from which you may draw practical lessons of caution and encouragement for yourself. 3. Inquire what doctrinal truth is either taught, illustrated, or enforced, in the passage you are reading; and also, what principle is recognized. Great and important principles of the divine government and of practical duty are often implied in a passage of history which relates to a comparatively unimportant event. Let it be your business to draw out these principles, and apply them to practice. Thus, you will be daily increasing your knowledge of the great system of divine truth, the necessity of which I need not urge. 4. Note every promise and every prediction; and observe God's faithfulness in keeping his promises and fulfilling his prophecies. This will tend to strengthen your confidence in him. You will find it profitable, as you proceed, to take notes of these several matters, particularly; and, at the close of every book, review your notes, and sum them up under different heads.

(6.) Read the gospels with great care, for the particular purpose of studying the character of the blessed Jesus. Dwell upon every action of his life, and inquire after his motives. By this course you will be surprised to find the Godhead shining through the manhood, in little incidents which you have often read without interest. Look upon him at all times in his true character, as Mediator between God and man. Observe his several offices of Prophet, Priest, and King. See in which of these characters he is acting at different times; and inquire what bearing the particular action you are considering has upon his mediatorial character. Observe, also, the particular traits of character which appear conspicuous in particular actions; as power, energy, manly hardihood, dignity, condescension, humility, love, meekness, pity, compassion, tenderness, forgiveness, &c. Take notes; and when you have finished the course, draw from them, in writing, a minute and particular description of his character. This will be of great service to you as a pattern. You will also, by this means, see a peculiar beauty and fitness in Christ for the office he has undertaken, which you would not otherwise have discovered. But, do not stop with going through this course once. Repeat it as often as you can consistently with your plan of a systematic study of the Holy Scriptures. You will always find something new; and upon every fresh discovery, you can revise your old notes.

(7.) In reading the historical and biographical parts of Scripture, several things are necessary to be observed: 1. The histories contained in the Bible are the histories of God's providence. Observe his hand in every event. You will there find some principle or law of his moral government exemplified. Inquire what that principle is, and carefully observe its application to the conduct of nations, communities, and individuals. 2. Whenever you read of particular mercies or judgments, as experienced by nations, communities, or individuals, look back for the cause. By this you will discover the principles upon which God acts in these matters. 3. In the biographies of the Bible, study the motives and conduct of the characters described. If they are unconverted men, you will learn the workings of human depravity, and discover what kind of influence a correct religious public sentiment has in restraining that depravity. If they are good men, you will see, in their good actions, living illustrations of the great doctrines of the Bible. Endeavor to learn by what means they made such eminent attainments in holiness, and strive to imitate them. If their actions are bad, look back and inquire into the cause of their backslidings. If you discover it, you will find a way-mark, to caution you against falling into the same pit.

(8.) The poetical and didactic parts of the Scriptures are scattered throughout the whole Bible. These abound with highly wrought figures. This is probably owing partly to the insufficiency of ordinary language to express the sublime and lofty ideas presented to the minds of the writers by the Spirit of truth. Endeavor to obtain a clear and correct understanding of the figures used. These are often taken from prevailing habits and customs, and from circumstances peculiar to the countries where the Scriptures were written. These habits and circumstances you must understand, or you will not see the force of the allusions. Others are taken from circumstances peculiar to particular occupations in life. These must also be thoroughly studied, in order to be understood. But, where the figures are drawn from things perfectly familiar, you will not perceive their surprising beauty and exact fitness to express the idea of the sacred pen-man, until you have carefully studied them, and noted the minutest circumstances. Beware, however, that you do not carry out those figures so far as to lead you into fanciful and visionary interpretations.

(9.) The books of the prophets consist of reproofs, exhortations, warnings, threatenings, predictions, and promises. By carefully studying the circumstances and characters of those for whom they were written, you will find the principles and laws of God's moral government set forth, in their application to nations, communities, and individuals. From these you may draw practical rules of duty, and also learn how to view the hand of God, in his providence, in different ages of the world. The predictions contained in these books are the most difficult to be understood of any part of the Bible. In reading them you will notice, 1. Those predictions whose fulfilment is recorded in the Bible, and diligently examine the record of their fulfilment. You will see how careful God is to fulfil every jot and tittle of his word. 2. There are other prophecies, the fulfilment of which is recorded in profane history; and others still which are yet unfulfilled. To understand these, it will be necessary to read ancient and modern history, in connection with the explanation of the prophecies by those writers who have made them their study. An attention to this, so far as your circumstances will admit, will be useful in enlarging your views of the kingdom of Christ. But, beware of becoming so deeply absorbed in these matters as to neglect those of a more practical nature; and especially be cautious of advancing far into the regions of speculation as to what is yet future.

(10.) You will find it an interesting and profitable employment occasionally to read a given book through, for the purpose of seeing what light it throws upon some particular subject,—some point of Christian doctrine, duty, practice, character, &c. For example, go through with Acts, with your eye upon the doctrine of Christ's divinity. Then go through with it a second time, to see what light it throws on the subject of Revivals. Pursue the same course with other books, and in respect to other subjects. In this way you will sometimes be surprised to find how much you have overlooked in your previous reading.

It will be perceived that I have laid out a very extensive and laborious work. But this is the great business of our lives; and, indeed, the contemplation of the glorious truths revealed in the Bible will form the business of eternity; and even that will be too short to learn the length and breadth, and height and depth, of the ways of the Almighty.

Your affectionate Brother.

LETTER V.

Prayer and Fasting.

"In everything, by prayer and supplication, with thanksgiving, let your requests be made known unto God."—Phil. 4:6.

My Dear Sister,

The subject of this letter is one of vital interest to every Christian. It is, therefore, of the utmost consequence, that it be both well understood and diligently practised. It seems hardly necessary to urge prayer upon the Christian as a duty. Every true Christian must feel it to be a soul-exalting privilege. It is his breath; without it, he can no more maintain his spiritual life, than animal life can be sustained without breathing. Prayer is an intimate communion with God, by which we unbosom our hearts to him, and receive communications of his grace, and fresh tokens of his love. What Christian, then, whose soul burns with divine love, will be disposed to apply to this holy employment the cold appellation of duty? Yet, God sees so much the importance of prayer, that he has not only permitted, but commanded us to pray. Our Lord frequently directed his disciples, and us through them, to "watch and pray." He also teaches us to persevere in prayer: "Men ought always to pray, and not to faint." The apostle Paul is frequent in exhorting Christians to pray: "Pray without ceasing." "I will that men pray everywhere." "Praying always, with all prayer and supplication in the Spirit." "I exhort, therefore, that, first of all, supplications, prayers, intercessions, and giving of thanks, be made for all men." "Continuing instant in prayer." The duty of prayer is also enforced by the example of all the holy men whose biography is given in Scripture. Moses, Samuel, David, Elijah, and all the prophets, were mighty in prayer. So were also the apostles. But, above all, the Lord Jesus, our blessed pattern, has set before us a life of prayer. You will find it very profitable to read the lives of these holy men, but especially that of our blessed Saviour, for the special purpose of noticing how much they abounded in prayer. Our Lord never undertook anything of importance, without first observing a special season of prayer. Oft we find him retiring into the mountains, sometimes a great while before day, for prayer. Indeed, on several occasions, he continued all night in prayer to God. If, then, it became the Lord of life and glory to spend much time in prayer, how much more, such weak and sinful creatures as we, who are surrounded with temptations without, and beset with corruptions within! Prayer is necessarily so intermingled with every duty, that the idea of a prayerless Christian is an absurdity.

Prayer not only secures to us the blessings which we need, but it brings our minds into a suitable frame for receiving them. We must see our need, feel our unworthiness, be sensible of our dependence upon God, and believe in his willingness to grant us, through Christ, the things that are necessary and proper for us. An acknowledgment of these things, on our part, is both requisite and proper; and, without such acknowledgment, it might not be consistent with the great ends of his moral government for God to grant us our desires.

Prayer is the offering up of the sincere desires and feelings of our hearts to God. It consists of adoration, confession, supplication, intercession, and thanksgiving. Adoration is an expression of our sense of the infinite majesty and glory of God. Confession is an humble acknowledgment of our sins and unworthiness. By supplication, we ask for pardon, grace, or any blessing we need for ourselves. By intercession, we pray for others. By thanksgiving, we express our gratitude to God for his goodness and mercy towards us and our fellow-creatures. All these several parts are embraced in the prayers recorded in Scripture, though all of them are not generally found in the same prayer. The prayer of Solomon, at the dedication of the temple, commences with adoration, and proceeds with supplication and intercession. The prayer of Daniel, in the time of the captivity, commences with adoration, and proceeds with confession, supplication, and intercession. The prayer of the Levites, in behalf of the people, after the return from captivity, commences with thanksgiving and adoration, and proceeds with confession, supplication, and intercession. The prayers of David are full of thanksgiving. The prayer of Habakkuk consists of adoration, supplication, and thanksgiving. The prayer of the disciples, after the joyous return of the apostles from the council of their persecutors, consists of adoration, a particular rehearsal of their peculiar circumstances, and supplication. The apostle Paul particularly enjoins "prayer and supplication, with thanksgiving." If you wish to learn how to pray, I would advise you to look out and study all the prayers recorded in Scripture. Although most of them are probably but the substance of what was said on the several occasions when they were offered, yet you will find them much better patterns than the prayers of Christians at the present day. There is a fervent simplicity about them, very different from the studied, formal prayers which we often hear. There is a definiteness and point in them, which take hold of the feelings of the heart. The Lord's prayer furnishes a comprehensive summary of the subjects of prayer: and you will take particular notice what a prominent place is assigned to the petition for the coming of Christ's kingdom. This shows that, in all our prayers, the glory of God should be the leading desire of our hearts. But, it is evident that Christ did not intend this as a particular form of prayer, to be used on all occasions; although it includes all that is necessary. We are so made as to be affected with a particular consideration of the subjects in which we are interested. We find our Lord himself using other words to suit particular occasions; although the subjects of his prayers were all included in this. The same thing, also, we observe in the practice of the apostles and early Christians. This is only intended as a general pattern; nor is it necessary that all the petitions contained in the Lord's prayer should ever be made at the said time.

Prayer must always be offered in the name of Christ. There is no other way by which we can approach God. There is no other channel through which we can receive blessings from him. Jesus is our Advocate and Intercessor. Our blessed Lord, speaking of the time of his glorification, says to his disciples, "Verily, I say unto you, whatsoever ye shall ask the Father in my name, he will give it you." This, however, does not forbid us to pray directly to Christ, as God manifest in the flesh, which was a common practice with the apostles.

When the power of prayer is properly understood, it becomes a subject of amazing interest. I am persuaded there is a vast amount of unbelief, in relation to this matter, among Christians. If it were not so, the chariot wheels of God's salvation would roll on with mighty power. There would be a glorious movement in every part of the world. The Spirit of the Lord would be shed forth like a "mighty rushing wind." The promises of God to his people are so large and full, that the utmost stretch of their faith cannot reach them. The great and eternal God has condescended to lay himself under obligation to hear and answer the prayers of mortal worms. If we collect the promises relating to this subject, we shall be astonished at the amount of assurance which is given. So confident was David on this point, that he addresses God as the hearer of prayer, as though that were a distinguishing trait in his character. Again, he says, "He will regard the prayer of the destitute, and not despise their prayer." Solomon says, "The prayer of the upright is his delight;" and again, "He heareth the prayer of the righteous." The apostle James Bays, "The effectual, fervent prayer of a righteous man availeth much." The apostle Peter says, "The eyes of the Lord are open to the righteous, and his ears are open unto their prayers." And Christ himself has assured us, in the strongest possible terms, of the willingness of God to give spiritual blessings to those that ask for them. He says, "Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you. For every one that asketh receiveth; and he that seeketh, findeth; and to him that knocketh, it shall he opened." But, as if this assurance were not sufficient to convince us of this most interesting truth, he appeals to the tenderest sympathies of our natures. He asks if any father would insult the hungry cries of his beloved son, when fainting for a morsel of bread, by giving him a stone; or, if he ask an egg, to gratify his appetite, will he give him a venomous scorpion, to sting him to death?[B] He then argues, that if sinful men exercise tender compassion towards their children, how much more shall our heavenly Father, whose very nature is love, regard the wants of his children who cry unto him. Is it possible to conceive a stronger expression of the willingness of God to answer the prayers of his people?

And these precious promises are confirmed by striking examples, in every age of the church. Thus, Abraham prayed for Sodom; and, through his intercession, Lot was saved. His servant, when sent to obtain a wife for Isaac, received a direct answer to prayer. When Jacob heard that his brother Esau was coming against him, with an army of four hundred men, he wrestled all night in prayer, and prevailed; so that Esau became reconciled to him. Moses prayed for the plagues to come upon Egypt, and they came; again, he prayed for them to be removed, and they were removed. It was through his prayers that the Red Sea was divided, the manna and the quails were sent, and the waters gushed out of the rock And through his prayers, many times, the arm of the Lord was stayed, which had been uplifted to destroy his rebellious people. Samuel, that lovely example of early piety, and the judge and deliverer of Israel, was given in answer to the prayer of his mother. When the children of Israel were in danger of being overthrown by the Philistines, Samuel prayed, and God sent thunder and lightning, and destroyed the armies of their enemies. Again, to show their rebellion against God, in asking a king, he prayed, and God sent thunder and lightning upon them in the time of wheat harvest. In order to punish the idolatry and rebellion of the Israelites, Elijah prayed earnestly that it might not rain; and it rained not for three years and six months. Again; he prayed that it might rain, and there arose a little cloud, as a man's hand, which spread and covered the heavens with blackness, till the rain descended in torrents. Again; when wicked Ahab sent a band of men to take him, he prayed, and fire came down from heaven, and consumed them. Hezekiah, upon the bed of death, prayed, and God lengthened his life fifteen years. Jerusalem was invaded by the army of Sennacherib, and threatened with destruction. Hezekiah prayed, and the angel of the Lord entered the camp of the invader, and in one night slew one hundred and eighty-five thousand men. When all the wise men of Babylon were threatened with destruction, because they could not discover Nebuchadnezzar's dream, Daniel and his companions prayed, and the dream and its explanation were revealed. Jonah prayed, and was delivered from the power of the fish. It was in answer to the prayer of Zacharias, that the angel Gabriel was sent to inform him of the birth of John the Baptist. It was after a ten days' prayer-meeting, that the Holy Ghost came down, on the day of Pentecost, "like a mighty rushing wind." Again; while the disciples were praying, the place was shaken where they were assembled, to show that God heard their prayers. It was in answer to the prayers of Cornelius, that Peter was sent to teach him the way of life. When Peter was imprisoned by Herod, the church set apart the night before his expected execution, for special prayer in his behalf. The Lord sent his angel, opened the prison doors, and restored him to the agonizing band of brethren. And when Paul and Silas were thrown into the dungeon, with their feet fast in the stocks, they prayed, and there was a great earthquake, which shook the foundations of the prison, so that all the doors were opened.

But the faithfulness of God to his promises is not confined to Scripture times. Although the time of miracles has passed, yet every age of the church has furnished examples of the faithfulness of God in hearing the prayers of his children. But these are so numerous that it is difficult to make selections from them. However, I will mention a few. When the Arians, who denied the divinity of Christ, were about to triumph, the Bishop of Constantinople, and one of his ministers, spent a whole night in prayer. The next day, Arius, the leader of his party, was suddenly cut off, by a violent and distressing disease. This prevented the threatened danger. Augustine was a wild youth, sunk in vice, and a violent opposer of religion. His mother persevered in prayer for him nine years, when he was converted, and became the most eminent minister of his age. The life of Francke exhibits the most striking and signal answers to prayer. His orphan house was literally built up and sustained by prayer. If you have not already read this work, I would advise you to obtain it. It is a great help to weak faith. Mr. West (afterwards Dr. West) became pastor of the Congregational church in Stockbridge, Massachusetts, while destitute of vital piety. Two pious females often lamented to each other that they got no spiritual food from his preaching. At length, they agreed to meet once a week, to pray for his conversion. They continued this for some time, under much discouragement. But, although the Lord tried their faith, yet he never suffered them both to be discouraged at the same time. At length, their prayers were heard. There was a sudden and remarkable change in his preaching. "What is this?" said one of them. "God is the hearer of prayer," replied the other. The Spirit of God had led Mr. West to see that he was a blind leader of the blind. He was converted, and changed his cold morality for the cross of Christ, as the basis of his sermons. A pious slave in Newport, Rhode Island, was allowed by his master to labor for his own profit whatever time he could gain by extra diligence. He laid up all the money he earned in this way, for the purpose of purchasing the freedom of himself and family. But, when some of his Christian friends heard what he was doing, they advised him to spend his gained time in fasting and prayer. Accordingly, the next day that he gained, he set apart for this purpose. Before the close of the day, his master sent for him, and gave him a written certificate of his freedom. This slave's name was Newport Gardner. He was a man of ardent piety; and in 1825, he was ordained deacon of a church of colored people, who went out from Boston to Liberia. Instances of surprising answers to prayer, no less striking than these, are continually occurring in the revivals of religion of the present day.

With the evidence here presented, who can doubt that God hears and answers prayer? But, the objection arises, "If this doctrine be really true, why is it that Christians offer up so many prayers without receiving answers?" The apostle James gives some explanation of this difficulty: "Ye ask and receive not, because ye ask amiss." It becomes us, then, seriously and diligently to inquire how we may ask aright so as to secure the blessings so largely promised in answer to prayer. In relation to this subject, there are several things to be observed:

1. We must sincerely desire the things which we ask. If a child should ask his mother for a piece of bread, when she knew he was not hungry, but was only trifling with her, it would not he proper for her to give it. Indeed, she would have just cause to punish him for mocking her. And do we not often come to the throne of grace, when we do not really feel our perishing need of the things we ask? God sees our hearts; and he is not only just in withholding the blessing we ask, but in chastising us for solemn trifling.

2. We must desire what we ask, that God may be glorified. "Ye ask amiss, that ye may consume it upon your lusts." We may possibly ask spiritual blessings for self-gratification; and when we do so, we have no reason to expect that God will bestow them upon us.

3. We must ask for things agreeable to the will of God. "And this is the confidence that we have in him, that if we ask anything according to his will, he heareth us." The things that we ask must be such, in kind, as he has indicated his willingness to bestow upon us. Such are, spiritual blessings on our own souls; the supply of our necessary temporal wants; and the extension of his kingdom. These are the kind of blessings that we are to ask; and the degree of confidence with which we are to look for an answer must be in proportion to the positiveness of the promises. Our Lord assures us that our heavenly Father is more willing to give good things, and particularly his Holy Spirit, to them that ask him, than earthly parents are to give good gifts to their children; and he declares expressly, that our sanctification is agreeable to the will of God. The promises of the daily supply of our necessary temporal wants are equally positive. What, then, can be more odious in the sight of God, than for those who profess to be his children to excuse their want of spirituality on the ground of their dependence upon him? And what more ungrateful, than to fret and worry themselves, lest they should come to want? We may also pray for a revival of religion in a particular place, and for the conversion of particular individuals, with strong ground of confidence, because we know that God has willed the extension of Christ's kingdom, and that the conversion of sinners is, in itself, agreeable to his will. But we cannot certainly know that he intends to convert a particular individual, or revive his work in a particular place; nor can we be sure that the particular temporal blessing that we desire is what the Lord sees to be needful for our present necessities.

4. We must ask in faith. "But let him ask in faith, nothing wavering. For he that wavereth is like a wave of the sea, driven with the winds, and tossed. For let not that man think that he shall receive anything of the Lord." A difference of opinion exists among real Christians, as to what constitutes the prayer of faith spoken of by the apostle. Some maintain that we must believe that we shall receive the very thing for which we ask. This opinion is founded on some promises made by our Lord to the apostles, which those who hold the contrary opinion suppose to have been intended only for them. I shall not attempt to determine this point; nor do I think it very important which of these theories is embraced; because, in examining the history of those persons whose prayers have received the seal of heaven, I find some of them embraced one, and some the other; while many who embrace either of them seem not to live in the exercise of prevailing prayer. The main point, therefore, seems to be, that we should maintain such a nearness of communion with God as shall secure the personal exercise of the prayer of faith. Two things, however, are essential to this: (1.) Strong confidence in the existence and faithfulness of God. "He that cometh unto God must believe that he is, and that he is a rewarder of them that diligently seek him." (2.) The prayer of faith must be dictated by the Holy Spirit. Faith itself is declared to be "the gift of God;" and the apostle says, "The Spirit also helpeth our infirmities; for we know not what we should pray for as we ought, but the Spirit itself maketh intercession for us, with groanings which cannot be uttered." "He maketh intercession for the saints, according to the will of God." When this wonderful truth is made known, we are no longer astonished that God should assure us, by so many precious promises, that he will hear and answer our prayers. We are called the temples of the Holy Ghost. If the Holy Ghost dwell in us, to guide and direct us in all our ways, will he forsake us in so important a matter as prayer? O, then, what a solemn place is the Christian's closet, or the house of prayer! There the whole Trinity meet in awful concert. The Holy Spirit there presents to the everlasting Father, through the eternal Son, the prayers of a mortal worm! Is it any wonder that such a prayer should be heard? With what holy reverence and godly fear should we approach this consecrated place!

5. We must ask in a spirit of humble submission, yielding our wills to the will of the Lord, committing the whole case to him, in the true spirit of our Lord's agonizing prayer in the garden, when he said, "Not my will but thine be done." If I had a house full of gold, and had promised to give you as much as you desire, would you need to be urged to ask? But, there is an inexhaustible fulness of spiritual blessings treasured up in Christ; and he has declared repeatedly that you may have as much as you will ask. Need you be urged to ask? Need you want any grace? It is unbelief that keeps us so far from God. From what has been said on this subject, I think you may safely conclude that your progress in the divine life will be in proportion to the real prayer of faith which you exercise.

But I come now to give a few practical directions respecting the exercise of prayer. Several things are necessary to be observed by every one who would live near the throne of grace.

1. Maintain a constant spirit of prayer. "Pray without ceasing." "Continuing instant in prayer." "Praying always, with all prayer and supplication in the Spirit." "And he spake a parable unto them, to this end, that men ought always to pray, and not to faint." The meaning of these passages is not that we should be always upon our knees, but that we should maintain such a prayerful frame, that the moment our minds are disengaged, our hearts will rise up to God. Intimately connected with this is the practice of ejaculatory prayer, which consists of a short petition, silently and suddenly sent up from the heart. This may be done anywhere, and under all circumstances. Frequent examples of this kind of prayer are recorded in Scripture. It has also been the practice of living Christians in all ages. It is a great assistance in the Christian warfare. It helps us in resisting temptation; and by means of it, we can seek divine aid in the midst of the greatest emergencies. To maintain this unceasing spirit of prayer is a very difficult work. It requires unwearied care and watchfulness, labor, and perseverance. Yet no Christian can thrive without it.

2. Observe staled and regular seasons of prayer. Some professors of religion make so much of the foregoing rule as to neglect all other kinds of prayer. This is evidently unscriptural. Our Saviour directs us to enter into our closets, and, when we have shut the door, to pray to our Father who is in secret. And to this precept he has added the sanction of his own example. In the course of his history, we find him often retiring to solitary places, to pour out his soul in prayer. Other examples are also recorded in Scripture. David says, "Evening and morning, and at noon, will I pray." And again; "Seven times a day do I praise thee." And it was the habitual practice of Daniel, to kneel down in his chamber, and pray three times a day. But this practice is so natural, and so agreeable to Christian feeling, that no argument seems necessary to persuade real Christians to observe it. It has been the delight of eminent saints, in all ages, to retire alone, and hold communion with God.

With regard to the particular times of prayer, no very definite rule can be given, which will suit all circumstances. There is a peculiar propriety in visiting the throne of grace in the morning, to offer up the thanksgiving of our hearts for our preservation, and to seek grace for the day: and also in the evening, to express our gratitude for the mercies we have enjoyed; to confess the sins we have committed and seek for pardon; and to commit ourselves to the care of a covenant-keeping God, when we retire to rest. It is also very suitable, when we suspend our worldly employments in the middle of the day, to refresh our bodies, to renew our visit to the fountain of life, that our souls may also be refreshed. The twilight of the evening is also a favorable season for devotional exercises. But, let me entreat you to be much in prayer. If the nature of your employment will admit of it, without being unfaithful to your engagements, retire many times in the day to pour out your soul before God, and receive fresh communications of his grace. Our hearts are so much affected by sensible objects, that, if we suffer them to be engaged long at a time in worldly pursuits, we find them insensibly clinging to earth, so that it is with great difficulty we can disengage them. But, by all means, fix upon some stated and regular seasons, and observe them punctually and faithfully. Remember they are engagements with God.

For your devotional exercises, you should select those times and seasons when you find your mind most vigorous, and your feelings most lively. As the morning is in many respects most favorable, you would do well to spend as much time as you can in your closet, before engaging in the employments of the day. An hour spent in reading God's word, and in prayer and praise, early in the morning, will give a heavenly tone to your feelings; which, by proper watchfulness, and frequent draughts at the same fountain, you may carry through all the pursuits of the day.

As already remarked, our Lord, in the pattern left us, has given a very prominent place to the petition, "Thy kingdom come." This is a large petition. It includes all the instrumentalities which the church is putting forth for the enlargement of her borders and the salvation of the world. All these ought to be distinctly and separately remembered; and not, as is often the case, be crowded into one general petition at the close of our morning and evening prayers. We are so constituted as to be affected by a particular consideration of a subject. General truths have very little influence upon our hearts. I would therefore recommend the arrangement of these subjects under general heads for every day of the week; and then divide the subjects which come under these heads, so as to remember one or more of them at stated seasons, through the day, separate from your own personal devotions. Thus, you will always have your mind fixed upon one or two objects; and you will have time to enlarge, so as to remember every particular relating to them. This, if faithfully pursued, will give you a deeper interest in every benevolent effort of the times. The following plan of a daily concert of prayer was, some years since, suggested by a distinguished clergyman in New England. It gives something of the interest of the monthly concert to our daily devotions.

Sabbath. Sabbath duties and privileges;—as preaching, Sabbath-schools, family instruction, &c. Eph. 6:18-20. 2 Th. 3:1.

Monday. Conversion of the world;—the prevalence of peace, knowledge, freedom, and salvation. Ps. 2:8. Isa. 11:6-10; 62:1-7; 66:8, 12.

Tuesday. Our country;—our rulers, our free institutions, our benevolent societies; deliverance from slavery, Romanism, infidelity, Sabbath-breaking, intemperance, profaneness, &c. Ez. 9:6-15. Dan. 9:4-19

Wednesday. The rising generation:—colleges, seminaries, and schools of every description; the children of the church, the children of the ungodly, and orphan children.

Thursday. Professing Christians;—that they may much more abound in all the fruits of the Spirit, presenting their bodies a living sacrifice, and offering gladly of their substance to the Lord, to the extent of his requirement; that afflicted saints may be comforted, backsliders reclaimed, and hypocrites converted; that Zion, being purified, may arise and shine. Isa. 62:1. Rom. 1:8. Col. 4:12.

Friday. The ministry, including all who are looking forward to that office, and also the Education Society. 1 Thess. 5:25. Luke 10:2.

Saturday. The Jews. Isa. 54:8. 59:20. Ezek. 36:27. Rom. 11:11-31. Also, our friends.

3. Observe special seasons of prayer. Before engaging in any important matter, make it a subject of special prayer. For this you have the example of the blessed Jesus. When he was baptized, before entering upon his ministry, he prayed. Before choosing his twelve apostles, he went out into a mountain, and spent a whole night in prayer. The Old Testament saints were also in the habit of "inquiring of the Lord," before engaging in any important enterprise. And the apostle Paul enjoins upon the Philippians, "in everything, by prayer and supplication, with thanksgiving, let your requests be made known unto God." Also, whenever you are under any particular temptation or affliction; whenever you are going to engage in anything which will expose you to temptation; whenever you perceive any signs of declension in your own soul; when the state of religion around you is low; when your heart is affected with the condition of individuals who are living in impenitence; or when any subject lies heavily upon your mind;—make the matter, whatever it is, a subject of special prayer. Independent of Scripture authority, there is a peculiar fitness in the course here recommended, which must commend itself to every pious heart.

In seasons of peculiar difficulty, or when earnestly seeking any great blessing, you may find benefit from setting apart days of fasting, humiliation and prayer. This is especially suitable, whenever you discover any sensible decay of spiritual affections in your own heart. Fasting and prayer have been resorted to on special occasions, by eminent saints, in all ages of the world. The examples recorded in Scripture are too numerous to mention here. If you look over the lives of the old Testament saints, you will find this practice very common. Nor is the New Testament without warrant for the same. Our Lord himself set the example, by a long season of fasting, when about to endure a severe conflict with the tempter. And he has farther sanctioned the practice, by giving directions respecting its performance. We have also examples in the Acts of the Apostles. The prophets and teachers, in the church at Antioch, fasted before separating Barnabas and Paul as missionaries to the heathen. And when they obtained elders in the churches, they prayed, with fasting. Paul, in his epistle to the Corinthians, speaks of their giving themselves to fasting and prayer, as though it were a frequent custom. You will find, also, in examining the lives of persons of eminent spiritual attainments, that most of them were in the habit of observing frequent seasons of fasting and prayer. There is a peculiar fitness in this act of humiliation. It is calculated to bring the body under, and to assist us in denying self. The length of time it gives us in our closets also enables us to get clearer views of divine things. But there is great danger of trusting in the outward act of humiliation, and expecting that God will answer our prayers for the sake of our fasting. This will inevitably bring upon us disappointment and leanness of soul. This is the kind of fasting so common among Roman Catholics, and other nominal Christians. But it is no better than idolatry. Most of the holidays which are usually devoted by the world to feasting-and mirth are very suitable occasions for Christians to fast and pray; and this for several reasons: (1.) They are seasons of leisure, when most people are disengaged from worldly pursuits. (2.) The goodness of God should lead us to repentance. Instead of spending these days in mirth over the blessings we have enjoyed, we should be looking into our hearts, to examine the manner in which we have received them; humbling ourselves on account of our ingratitude; and lifting up our hearts and voices in thanksgiving for them. (3.) The first day of the new year, birth-days, &c., are very suitable occasions for renewing our past lives, repenting of our unfaithfulness, making resolutions of amendment, and renewing afresh the solemn dedication of ourselves to God.

When you set apart a day of fasting and prayer, you ought to have in view some definite and particular objects. The day should be spent in self-examination, meditation, reading the Scriptures, confession of sin, prayer for the particular objects which bear upon your mind, and thanksgiving for mercies received. Your self-examination should be as practical as possible; particularly looking into the motives of your prayers for the special objects which bear heavily upon your heart. Your confession of sin should be minute and particular; mentioning every sin you can recollect, whether of thought, word, or deed, with every circumstance of aggravation. This will have a tendency to affect your heart with a sense of guilt, produce earnest longings after holiness, and make sin appear more hateful and odious. Your meditations should be upon those subjects which are calculated to give you a view of the exceeding sinfulness of sin, and the abounding mercy of God in Christ. Your reading of the Scriptures should be strictly devotional. Your prayers should be very particular, mentioning everything relating to the object of your desires, and all the hindrances you have met in seeking after it. Carry all your burdens to the foot of the cross, and there lay them down. Your thanksgiving, also, should be very minute and particular, mentioning every mercy and blessing which you can recollect, with your own unworthiness, and every circumstance which may tend to show the exceeding greatness of God's love, condescension, and mercy.

4. Come to the work with a preparation of heart. The best preparation at all times is to maintain an habitual spirit of prayer, according to the first direction. But this is not all that is necessary. We are unavoidably much occupied with the things of this world. But when we come before the great Jehovah, to ask his favor and seek his grace, our minds should be heavenly. When you go into your closet, shut out the world, that you may be alone with God. Bring your mind into a calm and heavenly frame, and endeavor to obtain a deep sense of the presence of God, "as seeing him who is invisible." Think of the exalted nature of the work in which you are about to engage. Think of your own unworthiness, and of the way God has opened to the mercy seat. Think of your own wants, or of the wants of others, according to the object of your visit to the throne of grace. Think of the inexhaustible fulness treasured up in Christ. Think of the many precious promises of God to his children, and come with the spirit of a little child to present them before him.

5. Persevere in prayer. If you are seeking for any particular object, which you know to be agreeable to the will of God, and your prayers are not heard, you may be sure of one of two things: (1.) You have been asking amiss. Something is wrong in yourself. Perhaps you have been selfish in your desires; you have not desired supremely the glory of God; you have not felt your dependence: you have not humbled yourself sufficiently to receive a blessing; or perhaps you regard iniquity in your heart, in some other way. Examine yourself, therefore, in all these particulars. Repent, where you find your prayers have been amiss. Bow very low before God, and seek the influences of his Spirit to enable you to pray aright. (2.) Or, perhaps the Lord delays an answer for the trial of your faith. Consider then the encouragements which he has given us to be importunate in prayer. In the eleventh chapter of Luke, our Lord shows us that our friends may be prevailed upon to do us a kindness because of our importunity, when they would not do it on account of friendship. And in the eighteenth chapter, he shows us that even an unjust judge may be persuaded by importunity to do justice. Hence he argues the importance of persevering in prayer; and adds with emphasis, "And shall not God avenge his own elect, which cry day and night unto him, though he bear long with them? I tell you he will avenge them speedily." Again; look at the case of the Syrophenician woman. She continued to beseech Jesus to have mercy on her, although he did not answer her a word. The disciples entreated Christ to send her away, because she troubled them with her cries; yet she persevered. And even when Christ himself told his disciples that he was only sent to the lost sheep of the house of Israel, and compared her to a dog seeking for the children's bread; yet, with all these repulses, she would not give up her suit; but begged even for the dog's portion—the children's crumbs. When by this means our Lord had sufficiently tried her faith, he answered her prayer. So likewise persevere in your prayers, and "in due time you shall reap, if you faint not!"

Your affectionate Brother.

[B] The scorpion is a little animal, of the shape of an egg, whose sting is deadly poison.

LETTER VI.

Temptation.

"Watch and pray, that ye enter not into temptation." Matt 26:41.

My dear Sister,

That there is an evil spirit, who is permitted to exert an influence upon the hearts of men, is abundantly evident from Scripture. This truth is referred to in the beginning of the gospel of Christ, where it is said Jesus went up into the wilderness, to be tempted of the devil. He is often represented in the Scriptures as the father of the wicked. "The tares are the children of the wicked one." "Thou child of the devil." He is also represented as putting evil designs into the hearts of men. "And Satan stood up against Israel, and provoked David to number Israel." "The devil having now put into the heart of Judas Iscariot, Simon's son, to betray him." "Ananias, why hath Satan filled thy heart, to lie to the Holy Ghost?" Wicked men are spoken of as being carried captive by him at his will. He is also represented as the adversary of the people of God, seeking to lead them into sin, and, if possible, to destroy them. "Your adversary, the devil, as a roaring lion, walketh about, seeking whom he may devour." These, and numerous other passages, which might be quoted, fully establish the fearful truth, that we are continually beset by an evil spirit, who is seeking, by every means in his power, to injure and destroy our souls.

When we have to contend with an enemy, it is very important that we should know his character. From the Scriptures, we learn several characteristics of the great enemy of our souls.

1. He is powerful. He has other fallen spirits at his command. Our Saviour speaks of the "fire prepared for the devil and his angels." He is called "prince of the world," "prince of darkness," and "the god of this world." All these titles denote the exercise of great power. He is also called destroyer; and is said to walk about, seeking whom he may devour. Indeed, so great was his power, and so mighty his work of ruin and destruction in this lost world, that it became necessary for the son of God to come into the world to destroy his works. "For this purpose was the Son of God manifested, that he might destroy the works of the devil."

But, although he is powerful, yet his power is limited. This you see in the case of Job. No doubt, his malice would have destroyed that holy man at once. But he could do nothing against him till he was permitted; and then he could go no farther than the length of his chain. God reserved the life of his servant. And the apostle Jude speaks of the devils as being "reserved in chains, under darkness." But the objection arises, "As God is almighty, why is Satan permitted to exercise any power at all?" To this objection the Bible furnishes satisfactory answers. (1.) It is to try the faith of his children. This was the case with Job. The devil had slandered that holy man, by accusing him of serving God from selfish motives. By suffering Satan to take away all he had, the Lord proved this accusation to be false; and Job came out of the furnace, greatly purified. The apostle James says, "My brethren, count it all joy, when ye fall into divers temptations; knowing this, that the trying of your faith worketh patience." If the children of God were never tempted, they would never have an opportunity to prove the sincerity of their faith. But they have the blessed assurance, that God will not suffer them to be tempted above what they are able to bear, but will, with the temptation, also make a way to escape, that they may be able to bear it. (2.) Again; the devil is permitted to exercise his power, for the discovery of hypocrites and for the punishment of sinners. "These have no root, which for a while believe, and in time of temptation fall away." "But, if our gospel be hid, it is hid to them that are lost. In whom the god of this world hath blinded the minds of them that believe not."

2. He has much knowledge. He knew the command of God to our first parents, and therefore tempted them to break it. When those that were possessed with devils were brought to Christ, they cried out, "We know thee, who thou art, the holy one of God." He has also a knowledge of the Bible; for he quoted Scripture, in his temptation of our Saviour. And as he has great experience in the world, he must have a great knowledge of human nature, so to be able to suit his temptations to the peculiar constitutions of individuals.

3. He is wicked. "The devil sinneth from the beginning." He is called the wicked one; or, by way of eminence, "The Wicked." He is altogether wicked. There is not one good quality in his character.

4. He is crafty, and full of deceit and treachery. He lays snares for the unwary. That he may the more readily deceive the people of God, he appears to them in the garb of religion. "Satan himself is transformed into an angel of light." In consequence of his cunning and craft, he is called the serpent.[C] He is also represented as deceiving the nations.[D] Hence we are cautioned against the wiles of the devil.[E]

5. He is a liar. The first thing recorded of him is the lie which he told our first parents, to persuade them to disobey God. Hence our Saviour calls him a "liar from the beginning."[F]

6. He is malicious. As Satan is the enemy of God, so he hates everything that is good. He is continually bent on mischief. If his power were not restrained, he would introduce general disorder, anarchy and confusion, into the government of God. He loves to ruin immortal souls; and he takes delight in vexing the people of God. Hence he is called Destroyer,[G] Adversary, Accuser, Tormentor, and Murderer.[H]

Now, since we are beset by an adversary of such knowledge and power, so sly and artful, so false, and so malicious, it becomes us to be well acquainted with all his arts, that we maybe on our guard against them. The apostle Paul says, "For we are not ignorant of his devices." O, that every Christian could say so! How many sad falls would be prevented! I Will mention a few of the devices of Satan, which are manifest both from the Holy Scriptures, and from the experience of eminent saints who have been enabled to detect and distinguish his secret workings in their own hearts. It is the opinion of some great and good men, that the devil can suggest thoughts to our minds only through the imagination. This is that faculty of the mind by which it forms ideas of things communicated to it through the senses. Thus, when you see, hear, feel, taste, or smell anything, the image of the thing is impressed upon the mind by the imagination. It also brings to our recollection these images, when they are not present. It is thought to be only by impressing these images upon the imagination, that he can operate upon our souls. Hence, we may account for the strange manner in which our minds are led off from the contemplation of divine things, by a singular train of thought, introduced to the mind by the impression of some sensible object upon the imagination. This object brings some other one like it to our recollection, and that again brings another, until we wander entirely from the subject before us, and find our minds lost in a maze of intellectual trifling.

Satan adapts his temptations to our peculiar tempers and circumstances. In youth, he allures us by pleasure, and bright hopes of worldly prosperity. In manhood, he seeks to bury up our hearts in the cares of life. In old age, he persuades to the indulgence of self-will and obstinacy. In prosperity, he puffs up the heart with pride, and persuades to self-confidence and forgetfulness of God. In poverty and affliction, he excites feelings of discontent, distrust, and repining. If we are of a melancholy temperament, he seeks to sour our tempers, and promote habitual sullenness and despondency. If naturally cheerful, he prompts to the indulgence of levity. In private devotion, he stands between us and God, prevents us from realizing his presence, and seeks to distract our minds, and drive us from the throne of grace. In public worship, he disturbs our minds by wandering thoughts and foolish imaginations. When we have enjoyed any happy manifestations of God's presence, any precious tokens of his love, then he stirs up the pride of our hearts, and leads us to trust in our own goodness, and forget the Rock of our salvation. Even our deepest humiliations he makes the occasion of spiritual pride. Thus we fall into darkness, and thrust ourselves through with many sorrows. If we have performed any extraordinary acts of self-denial, or of Christian beneficence, he stirs up in our hearts a vain-glorious spirit. If we have overcome any of the corruptions of our hearts, or any temptation, he excites a secret feeling of self-satisfaction and self-complacency. He puts on the mask of religion. Often, during the solemn hours of public worship, he beguiles our hearts with some scheme for doing good; taking care, however, that self be uppermost in it. When we are in a bad frame, he stirs up the unholy tempers of our hearts, and leads us to indulge in peevishness, moroseness, harshness, and anger, or in levity and unseemly mirth.

There is no Christian grace which Satan cannot counterfeit. He cares not how much religious feeling we have, or how many good deeds we perform, if he can but keep impure and selfish motives at the bottom. There is great danger, therefore, in trusting to impulses, or sudden impressions of any kind. Such impressions may be from the Spirit of God; but they may also be from Satan. The fact that your religious feelings are not produced by yourself, but that they arise in your mind in a manner for which you cannot account, is no evidence, either that they come from the Spirit of God, or that they do not. There are many false spirits, which are very busy with people's hearts. As before remarked, Satan sometimes appears to us like an angel of light. He is often the author of false comforts and joys, very much like those produced by the Holy Spirit. We are, therefore, directed to "try the spirits, whether they be of God." Nor is it certain that religious feelings are holy and spiritual because they come with texts of Scripture, brought to the mind in a remarkable manner. If the feeling is produced by the truth contained in the Scripture so brought to the mind, and is, in its nature, agreeable to the word of God, it may be a spiritual and holy affection. But if it arises from the application of the Scripture to your own case, on account of its being so brought to your mind, you may be sure it is a delusion of the devil. He has power to bring Scripture to your mind when he pleases, and he can apply it with dexterity, as you see in his temptations of the blessed Saviour. Our own hearts are exceedingly deceitful; and our indwelling corruptions will gladly unite with him in bringing false peace and comfort to our souls. Satan, no doubt, often brings the most sweet and precious promises of God to the minds of those he wishes to deceive as to their own good estate. But we must be satisfied that the promises belong to us, before we take them to ourselves. We have "a more sure word of prophecy," by which we are to try every impulse, feeling, and impression, produced upon our minds. Anything which does not agree with the written word of God does not come from him, for he "cannot deny himself."

Satan manages temptation with the greatest subtlety. He asks so little at first, that, unless our consciences are very tender, we do not suspect him. If he can persuade us to parley, he perhaps leaves us for a while, and returns again, with a fresh and more vigorous attack. He is exceedingly persevering; and, if he can persuade us to give place to him at all, he is sure to overcome us at last.

We are also liable to temptation from the world without, and from the corruptions of our own hearts within. "They that will be rich fall into temptation and a snare." The riches, honors, pleasures, and fashions, of this world, are great enemies to serious piety. "Every man is tempted when he is drawn away of his own lusts and enticed." Remaining corruption is the sorest evil that besets the Christian. The temptations of Satan alone would be light, in comparison with the inward conflict he is compelled to maintain against the lusts of his own heart. But the devil makes use of both these sources of temptation to accomplish his ends. The former he uses as outward enticements, and the latter act as traitors within. Thus you may generally find a secret alliance between the arch deceiver and the corruptions of your own heart. It is not sin to be tempted: but it is sin to give place to temptation. "Neither give place to the devil."

The heart is very properly compared to a castle or fort. Before conversion it is in the possession of the great enemy of souls, who has fortified himself there, and secured the allegiance of all our moral powers. But when Jesus enters in, he "binds the strong man armed," and takes possession of the heart himself. Yet Satan, though in a measure bound, loses no opportunity to attempt regaining his lost dominion. Hence we are directed to "keep the heart with all diligence." Now we know how a castle, fort, or city, is kept in time of war. The first thing done is to set a watch, whose business is to keep constantly on the look out, this way and that way, to see that no enemy is approaching from without, and no traitor is lurking within. Hence we are so frequently exhorted to watch. "Watch and pray, that ye enter not into temptation." "Take heed, watch and pray; for ye know not when the time is." "And what I say unto you, I say unto all, Watch." "Watch ye, stand fast in the faith, quit you like men, be strong." "Continue in prayer, and watch in the same, with thanksgiving." "Praying always, with all prayer and supplication in the Spirit, and watching thereunto with all perseverance." "Let us watch and be sober." "Watch then in all things." "Watch unto prayer." "Blessed is he that watcheth, and keepeth his garments, lest he walk naked, and they see his shame." "Set a watch, O Lord, before my mouth; keep the door of my lips." If we were in a house surrounded by a band of robbers, and especially if we knew there were persons in it who held a secret correspondence with them, we should be continually on our guard. Every moment we should be watching, both within and without. But such is the state of our hearts. Surely, no ordinary danger would have called forth from our Lord and his apostles such repeated warnings. We are directed to watch in all things. Keep a continual guard over your own heart, and over every word and action of your life. But there are particular seasons when we should set a double watch.

1. We are directed to watch unto prayer. When you approach the mercy seat, watch against a careless spirit. Suffer not your mind to be drawn away by anything, however good and important in itself, from the object before you. If the adversary can divert your mind on the way to that consecrated place, he will be almost sure to drive you away from it without a blessing.

2. We are required to watch not only unto but in prayer. Satan is never more busy with Christians than when he sees them on their knees. He well knows the power of prayer; and this makes him tremble.

"Satan trembles when he sees

The weakest saint upon his knees."

You should, therefore, with the most untiring vigilance, watch in prayer against all wandering thoughts and distraction of mind. You will often experience, on such occasions, a sudden and vivid impression upon your mind of something entirely foreign from what is before you. This is no doubt the temptation of Satan. If you are sufficiently upon your watch, you can banish it, without diverting your thoughts or feelings from the subject of your prayer, and proceed as though nothing had happened. But, if the adversary succeeds in keeping these wild imaginations in view, so that you cannot proceed without distraction, turn and beseech God to give you help against his wiles. You have the promise, that if you resist the devil he will flee from you. These remarks apply both to secret prayer and public worship.

3. We have need of special watchfulness when we have experienced any comfortable manifestations of God's presence. It is then that Satan tempts us to consider the conflict over, and relax our diligence. If we give way to him, we shall bring leanness upon our souls.

4. We have need of double watchfulness when gloom and despondency come over our souls; for then the adversary seeks to stir up all the perverse passions of the heart.

5. Watch, also, when you feel remarkably cheerful. Satan will then, if possible, persuade you to indulge in levity, to the wounding of your soul, and the dishonor of religion.

6. We have need of special watchfulness in prosperity, that we forget not God; and in adversity, that we murmur not at his dealings with us.

7. Set a watch over your tongue, especially in the presence of the unconverted. "The tongue is a fire, a world of iniquity." David says, "I will keep my mouth with a bridle, while the wicked is before me." I do not mean that you should ever engage in any sinful conversation in the presence of Christians. I know some professors of religion will indulge in senseless garrulity among themselves, and put on an air of seriousness and solemnity before those whom they regard as unconverted. This they pretend to do for the honor of Christ. But Christ says, "Out of the abundance of the heart the mouth speaketh." God hates lip service. However, in the company of sinners and formal professors we are peculiarly exposed to temptation, and have need therefore to set a double guard upon our lips. A single unguarded expression from a Christian may do great injury to an unconverted soul.

8. Watch over your heart when engaged in doing good to others. It is then that Satan seeks to stir up pride and vain-glory.

9. Set a double watch over your easily besetting sin. "Let us lay aside every weight, and the sin which doth so easily beset us." Most persons have some constitutional sin, which easily besets them. Satan takes the advantage of this infirmity, to bring us into difficulty.

10. Finally, keep a constant watch over the imagination. Since this is the medium through which temptation comes, never suffer your fancy to rove without control. If you mortify this faculty of the soul, it may be a great assistance to your devotion. But, if you let it run at random, you will be led captive by Satan at his will. Strive, then, after a sanctified imagination, that you may make every power of your soul subservient to the glory of God.

Your affectionate Brother.

[C] Gen. 3; Isa. 27:1; Rev. 12:9

[D] Rev. 20:8.

[E] Eph. 6:11.

[F] John 8:44.

[G] Abaddon signifies destroyer.

[H] Rev. 9:11; I Pet. 5:8; Rev. 12:10; Matt. 18:34; John 8:44.

LETTER VII.

Self-Denial.

"If any man will come after me, let him deny himself, and take up his cross daily, and follow me."—Luke 9:23.

My dear Sister,

The duty of self-denial arises from the unnatural relation which sin has created between us and God. The first act of disobedience committed by man was a setting up of himself in opposition to God. It was a declaration that he would regard his own will in preference to the will of his Creator. Self became the supreme or chief object of his affections. And this is the case with all unregenerate persons. Their own happiness is the object of their highest wishes. They pursue their own selfish interests with their whole hearts. When anything occurs, the first question which arises in their minds is, "How will this affect me?" It is true, they may often exercise a kind of generosity towards others. But, if their motives were scanned, it would appear that self-gratification is at the bottom of it. The correctness of these assertions, no one will doubt, who is acquainted with his own heart. All unconverted persons live for themselves. They see no higher object of action than the promotion of their own individual interests. The duty in question consists in the denial of this disposition. And a moment's attention will show that nothing can be more reasonable. No individual has a right to attach to himself any more importance than properly belongs to the station he occupies in the grand scale of being, of which God is the centre. It is by this station that his value is known. If he thinks himself of more consequence than the place he occupies will give him, it leads him to seek a higher station. This is pride. It is setting up the wisdom of the creature in opposition to that of the Creator. This was probably the origin of the first act of disobedience. Satan thought himself entitled to a higher station in the scale of being than God gave him; therefore, he rebelled against the government of the Most High This act of rebellion was nothing more than setting up his own selfish interests against the interests of the universe. And what would be the consequence, if this selfish principle were carried out in the material universe? Take, for example, our own planetary system. If every planet should set up an interest separate from the whole, would they move on with such beautiful harmony? No; every one would seek to be a sun. They would all rush towards the common centre, and universal confusion would follow. God is the sun and centre of the moral universe, and the setting up of private individual interests as supreme objects of pursuit, if permitted to take their course, would produce the same general confusion. This it has done, so far as it has prevailed. Its tendency is to create a universal contention among inferior beings for the throne of the universe, which belongs to God alone. But, the interests of God, if I may be allowed the expression, are identified with the highest good of his intelligent creation. Hence we see the perfect reasonableness of the first commandment, "Thou shalt have no other gods before me." There can be no selfishness in this, because the best interests of the universe require it. But, by pursuing our own selfish interests as the chief good, we make a god of self.

The religion of Jesus Christ strikes at the root of this selfish principle. The very first act of the new-born soul is a renunciation or giving up of self—the surrender of the whole soul to God. The entire dedication which the Christian makes of himself—soul, body and property—to the Lord, implies that he will no longer live to himself, but to God. "Present your bodies, a living sacrifice, holy and acceptable unto God." "For none of us liveth to himself." "They which live, should not henceforth live unto themselves, but unto him which died for them and rose again." "Whether therefore ye eat or drink, or whatsoever ye do, do all to the glory of God." Self-denial is, then, an entire surrender of our own wills to the will of God. It is an adoption of the revealed will of God as the rule of duty; and a steadfast, determined, and persevering denial of every selfish gratification which comes between us and duty. It is a seeking of the glory of God and the good of our fellow-creatures, as the highest object of pursuit. In short, it is to "love the Lord our God with all our heart, soul, might, mind and strength, and our neighbor as ourselves."

By carrying out this principle, in its application to the feelings, desires, and motives of the heart, and the actions of the life, we learn the practical duty of self-denial. This is a very important matter; for the Scriptures most fully and clearly cut off all hope for such as are destitute of the true spirit of self-denial. Let us hear what our blessed Lord and Master says upon this subject. "He that loveth father or mother more than me, is not worthy of me; and he that loveth son or daughter more than me, is not worthy of me." "If any man will come after me, let him deny himself, and take up his cross and follow me. For, whosoever will save his life shall lose it; and whosoever will lose his life for my sake shall find it." "If any man come to me, and hate not his father and mother, and wife and children, and brethren and sisters, yea, and his own life also, he cannot be my disciple." "He that loveth his life, shall lose it; and he that hateth his life in this world shall keep it unto life eternal." "If thy right eye offend thee, (or cause thee to offend,) pluck it out and cast it from thee." We must follow Christ. Here we are taught that, unless we put away all self-seeking, and willingly surrender the dearest objects of our affections on earth, yea, and our own lives also, if need be, we have no claim to the character of disciples of Christ. The glory of God and the general good must be our ruling principle of action; and we must not gratify ourselves in opposition to the will of God, or the interest of our fellow-beings. Every action must be brought to this test. Here is heart-work and life-work. Self must be denied in all our spiritual feelings, and in all our devotions, or they will be abominable in the sight of God. Here is work for self-examination. Every exercise of our minds should be tried by this standard. Again; we must deny self in all our conduct. And here we have the examples of many holy men, recorded in Scripture, with a host of martyrs and missionaries, but especially of our Lord himself, to show what influence the true spirit of self-denial exerts upon the Christian life. In the passage quoted above, our Lord expressly declares that, in order to be his disciples, we must follow him. And how can this be done, but by imitating his example? He was willing to make sacrifices for the good of others. He led a life of toil, hardship, and suffering, and gave up his own life, to save sinners. His immediate disciples did the same. They submitted to ignominy, reproach, suffering, and death itself, for the sake of promoting the glory of God, in the salvation of men. Cultivate, then, this spirit. Prefer the glory of God to everything else. Prefer the general good to your own private interest. Be willing to make personal sacrifices for the benefit of others. Carry this principle out in all your intercourse with others, and it will greatly increase your usefulness. It will also really promote your own interest and happiness. There is nothing which renders a person so amiable and lovely, in the sight of others, as disinterested benevolence. Think no sacrifice too great to make, no hardship too painful to endure, if you can be the means of benefiting perishing souls. Remember, it was for this that Jesus gave up his life; and he requires you to be ready to give up everything you have, and even life itself, if the same cause shall require it.

But let me caution you against placing self-denial chiefly in outward things. We are not required to relinquish any of the comforts and enjoyments of this life, except when they come in competition with our duty to God and our fellow-creatures. "Every creature of God is good, and nothing to be refused, if it be received with thanksgiving;" and godliness has the promise of this life as well as of that which is to come. The religion of some people seems to consist chiefly in denying themselves of lawful enjoyments; and you will find them very severe and censorious towards others, for partaking freely and thankfully of the bounties of God's providence. This, however, is but a species of self-righteous mockery, characterized by Paul as a voluntary humility. Instead of being self-denial, it is the gratification of self in maintaining an appearance of external sanctity. It may, however, be not only proper, but obligatory upon us, to sacrifice these lawful enjoyments, when we may thereby promote the interests of Christ's kingdom; which requires the exercise of a self-sacrificing spirit.

Your affectionate Brother.

LETTER VIII.

Public and Social Worship, and Sabbath Employments.

"Not forsaking the assembling of ourselves together."—Heb. 10:23.

"It is lawful to do well on the Sabbath days."—Matt. 12:12.

"Call the Sabbath a delight, the holy of the Lord, honorable,"—"honor him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words."—Isa. 68:13.

My dear Sister,

The duty of public worship is clearly taught in the Holy Scriptures: 1. From the appointment of one day in seven, to be set apart exclusively for the service of God, we may argue the propriety of assembling together, to acknowledge and worship him in a social capacity. God has made us social beings; and all the institutions of his appointment contemplate us as such. The public worship of the Sabbath is preeminently calculated to cultivate the social principle of our nature. It brings people of the same community regularly together, every week, for the same general purpose. In the house of God all meet upon a level.

2. If we look forward from the institution of the Sabbath to the organization of the Jewish church, we find that God did actually establish a regular system of public worship. An order of men was instituted whose special business was to conduct the public worship of God. After the return of the Jews from captivity, social meetings, held every Sabbath, for public religious worship, became common all over the land. They were called synagogues.[I] Although we have no particular account of the divine origin of these assemblies, yet they were sanctioned by the presence of Christ, who often took part in the public exercises.

Under the gospel dispensation, the plan of synagogue worship is continued, with such modifications as suit it to the clearer and more complete development of God's gracious designs towards sinful men. A new order of men has been instituted, to conduct public worship and teach the people. As religion consists very much in the exercise of holy affections, God has appointed the preaching of the Word as a suitable means for stirring up these affections. Our desires are called forth, our love excited, our delight increased, and our zeal inflamed, by a faithful, earnest, and feeling representation of the most common and familiar truths of the Bible, from the pulpit. It is evident, then, that the private reading of the best books, though highly useful, cannot answer the end and design of public worship.

3. The duty of public worship may be inferred from the fitness and propriety of a public acknowledgment of God, by a community, in their social capacity.

4. This duty is enforced by the example of holy men of old; but especially of Christ and his apostles. David took great delight in the public worship of God's house. "My soul thirsteth for thee; my flesh longeth for thee in a dry and thirsty land, where no water is, to see thy power and glory, so as I have seen thee in the sanctuary." "I went into the sanctuary of God; then understood I their end." "Lord, I have loved the habitation of thy house, and the place where thine honor dwelleth." "I went with them to the house of God, with the voice of joy and praise, with a multitude that kept holy day." "We took sweet counsel together, and walked to the house of God in company." "I will dwell in the house of the Lord forever." "One thing have I desired of the Lord, that will I seek after; that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord, and to inquire in his temple." Such were the feelings of the man who has expressed, in strains of sweetest melody, the experience of Christians in all ages. Delight in the worship of God's house may be regarded as one of the tokens of the new birth. If you are destitute of this feeling, you have reason to form sad conclusions respecting the foundation of your hopes. But, the example of Jesus is very clear on this point. "And he came to Nazareth, where he had been brought up, and, as his custom was, he went into the synagogue on the Sabbath day, and stood up for to read." From this it appears that Jesus, even before entering upon his ministry, was in the habit of attending regularly upon the public worship of God in the synagogue of Nazareth, where he had been brought up. This was the first time he had been there, after the commencement of his ministry; yet he went into the synagogue on the Sabbath day, as his custom was; evidently showing that he had always been in the habit of doing so. Again; after the crucifixion of our Lord, we find the disciples regularly assembling together upon the first day of the week, which is the Christian Sabbath. And Jesus himself honored these assemblies by his presence, after his resurrection. That this practice continued to be observed by the churches founded by the apostles, is evident, from the frequent allusions to it in the Acts, and in the writings of Paul. Paul preached at Macedonia upon the first day of the week, when the disciples came together to break bread. In the sixteenth chapter of his first epistle to the Corinthians, he gives directions for taking up collections for the poor saints on the first day of the week; which evidently means the time when they were in the habit of meeting for public worship. And in the eleventh chapter of the same epistle, he tells them how to regulate their conduct when they "come together in the church." Again; he exhorts the Hebrews "not to forsake the assembling of themselves together." From all these passages, I think the inference is plain, that, under the direction of the apostles, the public worship of God, upon the Sabbath, was observed in the primitive churches. And this is confirmed by the fact, that the same practice has since been uniformly observed by the church in all ages.

From the foregoing arguments I draw the following conclusions: 1. It is the imperative duty of every person to attend regularly upon the public worship of God, unless prevented by circumstances beyond his control. God has appointed public worship, consisting of devotional exercises and the preaching of his Word, as the principal means of grace, for edifying his people, and bringing lost sinners to himself. We cannot, therefore, excuse ourselves for not waiting upon these means; nor can we expect the blessing or God upon any others which we may substitute in their place.

2. This duty remains the same, even under the ministry of a cold and formal pastor, provided he preaches the essential doctrines of the gospel. If he denies any of these, his church becomes the synagogue of Satan, and therefore no place for the child of God. This conclusion is drawn from the practice of Christ himself. He attended habitually upon the regularly constituted public worship of the Jews, although there appears to have been scarce any signs of spiritual worship among them. The Scriptures were read—the truth was declared; yet all was cold formality—a mere shell of outside worship.

3. No person, who neglects public worship upon the Sabbath, when it is in his power to attend, can expect a blessing upon his soul. When preaching is of an ordinary character, and not very full of instruction, or when the manner of the preacher is disagreeable, people are frequently tempted to think they can improve their time better at home, in reading, meditation, and prayer. But this is a very great mistake, unless they can spend the Sabbath profitably without the presence of God. If, as I think I have already shown, it is the duty of every one to attend upon the regularly instituted public worship of the Sabbath, when we neglect it we are out of the way of duty. And God will never bless us in the neglect of any positive duty, even if our whole time be spent upon our knees. Remember, this is the condition of the promise, "If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you." When, therefore, we are living in sin, or in the neglect of duty, (which is the same thing,) God will not hear our prayers. "If I regard iniquity in my heart," says the psalmist, "the Lord will not hear me." Again; it is the regular ministration of his word in the sanctuary, that God most eminently blesses for the growth of Christians and the conversion of sinners. And when the appointed means of grace are slighted, can any one expect the blessing of God? Will he bless the means which you have devised, and preferred to those of his own appointment? Do not, then, neglect the habitual and regular attendance upon the public worship of God, whenever there is a properly conducted assembly of orthodox Christians within your reach. I would not dare neglect this, even if the reading of a sermon were substituted for preaching.

Having, as I think, proved the obligation to attend public worship, I will now notice a few particulars respecting the performance of the duty.

1. Attend on the stated ministrations of your pastor. If there is more than one church professing your own sentiments, in the place where you reside, select the pastor who is most spiritual, and will give you the best instruction. But, when you have made this selection, consider yourself bound to wait on his ministry. Do not indulge yourself in going from place to place, to hear this and that minister. This will give you "itching ears" and cultivate a love of novelty, and a critical mode of hearing, very unfavorable to the practical application of the truth to your own soul. If you wish to obtain complete views of truth, if you wish your soul to thrive, attend, as far as possible, upon every appointment of your pastor. Every minister has some plan. He adapts his preaching to the peculiar state of his own people, and frequently pursues a chain of subjects in succession, so as to present a complete view of the great doctrines of the Bible. Whenever you absent yourself, you break this chain, and lose much of your interest and profit in his preaching. I do not say but on special occasions, when some subject of more than visual importance is to be presented at another place, it may be proper for you to leave your own church. But, in general, the frequent assistance which most pastors receive from strangers will furnish as great variety as you will find profitable.

2. Be punctual in attending at the stated hour of public worship. This, though of great importance, is sadly neglected by most congregations. Punctuality is so necessary in matters of business, that a man is hardly considered honest, when he fails to meet his friend at the hour of engagement. And why should it be thought of less consequence to be exact and punctual in our engagements with God than with man? The person, who enters the house of God after the service has commenced, greatly embarrasses the preacher, and disturbs the devotions of others. Besides, he shows great want of reverence for the sacredness of the place, time, and employment. "God is greatly to be feared in the assembly of his saints, and to be had in reverence of all them that are about him." Always calculate to be seated in the sanctuary a few minutes before the time appointed for the commencement of worship. As precious as time is, it would be much better to lose a few moments, than to do so much injury. But this time need not be lost. You require a little time, after entering the house of God, to settle your mind, and to lift your soul, in silent prayer, to God for his blessing.

3. Several things are necessary to be observed, in order to wait upon God, in the sanctuary, in a proper manner:—(1.) Go to the house of God with a preparation of heart. First visit your closet, and implore the influences of the Holy Spirit, to prepare your heart for the reception of the truth, and to bless it to your own soul and the souls of others; and, if possible, go immediately from your closet to the house of worship. On the way, shut out all thoughts except such as are calculated to inspire devotional feelings; and, if in company, avoid conversation. Whatever may be the nature of such conversation, it will be very likely to produce a train of thought which will distract and disturb your mind during public worship. (2.) When you approach the house of worship, remember that God is there in a peculiar manner. He has promised to be where two or three shall meet in his name. It is in the assembly of his saints, that he makes known the power of his Spirit. As you enter his house, endeavor to realize the solemnity of his presence, and walk softly before him. Avoid carelessness of demeanor, and let your deportment indicate the reverence due to the place where "God's honor dwelleth." "Keep thy foot, when thou goest to the house of God." But, above all, avoid that indecent practice of whispering and conversation in the house of God. Before service commences, it unfits the mind for the solemn employments in which you are about to engage. After the congregation is dismissed, it dissipates the impression received. When seated in the place of worship, set a watch over the senses, that your eyes and ears may not cause your mind to wander upon forbidden objects. There is great danger that the attraction of persons, characters and dress, may dissipate every serious thought with which you entered the sanctuary. By this means, you will lose the benefit of the means of grace, and bring leanness upon your soul. Again; set a watch over your imagination. This is a time when Satan is particularly busy in diverting the fancy; and, unless you are doubly watchful, he will lead away your mind, by some phantom of the imagination, before you are aware of it. Keep these avenues of temptation guarded, and seek to bring yourself into a prayerful frame of mind, that you may be suitably affected by the various exercises of public worship.

4. Unite in spirit with the devotional part of the service. "God is a Spirit; and they that worship him must worship in spirit and in truth." Be particularly careful that you do not mock God in singing. This part of worship, I fear, is too often performed in a heartless manner. Try to sing with the spirit, as well as the understanding. And whenever you come to anything in the language of the psalm or hymn which you cannot adopt as your own, omit it. If you sing before him what you do not feel, you lie to him in your heart. And you know, by the terrible example of Ananias and Sapphira, how God regards this sin. In prayer, strive to follow, in your heart, the words of the person who leads, applying the several parts of the prayer to yourself in particular, when they suit your case, and yet bearing in mind the various subjects of petition, which relate to the congregation and the world. In all the exercises of public worship, labor and strive against wandering thoughts. This is the time when Satan will beset you with all his fury. Now you must be well armed, and fight manfully. Be not discouraged, though you may be many times foiled. If you persevere in the strength of Jesus, you will come off conqueror at last.

5. "Take heed how you hear." (1.) Consider the speaker as the ambassador of Christ, sent with a message from God to yourself. For such truly is every evangelical minister of Christ. (2.) Diligently compare the doctrines, which you hear from the pulpit, with the Holy Scriptures, and receive nothing which does not agree with them. The figure used in the passage referred to, (2 Cor. 5:20,) is borrowed from the practice of one government sending a person on a particular errand to another. The analogy in this case, however, does not hold good throughout. It is like a sovereign sending an ambassador to persuade rebels against his government to submit to him, and accept of pardon. But, in such a case, it would be possible, either for some person, who was not sent, to deliver a false message in the name of the king, or for one who was really sent, to deliver a different message from the one sent by him. So it is in relation to preachers of the gospel. There are many, whom Christ has never sent, who are spreading abroad lies over the land; and there are others, really sent by Christ, who have, in some respects, misapprehended his meaning, and therefore do not deliver his message just as he has directed. But, our blessed Lord, foreseeing this, has wisely and kindly given us a check book, by which we may discover whether those who speak in his name tell the truth. Hence we are commanded to "search the Scriptures," and to "try the spirits, whether they be of God." And the Bereans were commended as more noble, because they searched the Scriptures daily, to know whether the things preached by the apostles were so. If, then, they were applauded for trying the preaching of the apostles by the word of God, surely we may try the preaching of uninspired men by the same standard. (3.) Beware of a fault-finding spirit. There are some persons, who indulge such a habit of finding fault with preaching, that they never receive any benefit from it. Either the matter of the sermon, the apparent feeling of the preacher, or his style and manner of delivery, does not suit them, and therefore they throw away all the good they might have obtained from his discourse. Remember that preachers of the gospel are but men. So weak are they, that the apostle compares them to "earthen vessels." Do not, then, expect perfection. Bear with their infirmities. Receive their instructions as the bread which your heavenly Father has provided for the nourishment of your soul. Do not ungratefully spurn it from you. What would you think, to see a child throwing away the bread his mother gives him, because it does not suit his capricious notions? Surely, you would say he did not deserve to have any. But, if your minister is cold and formal, and does not exhibit the truth in a clear, pointed, and forcible manner to the conscience, mourn over the matter in secret, before God. You will do no good by making it a subject of common conversation. It will lead to the indulgence of a censorious spirit, to the injury of your own soul, and the wounding of the cause of Christ. If you speak of it at all, let it be in a spirit of tender concern for the welfare of Zion, to some pious friends, who will unite with you in praying for your pastor. You recollect the conversion of Dr. West,[J] in answer to the prayers of two pious females. So you may be instrumental in reviving the heart of your pastor. (4.) Hear with self-application. From almost any passage in the Bible the Christian may draw a practical lesson for himself. Some truths may not be immediately applicable to your present circumstances; but they are, nevertheless, calculated to affect your heart. Even a sermon, addressed exclusively to impenitent sinners, is calculated to rouse up the most intense feelings of the Christian's soul. It reminds him of the exceeding wickedness of his past life; it shows him what an awful gulf he has escaped; it leads him to mourn over his ingratitude; and it calls forth his prayers and tears in behalf of perishing sinners. Strive to bring home the truth, so far as it is applicable to yourself, in the most searching manner. Examine your own heart diligently, that you lose nothing which belongs to you. (5.) Do not hear for others. Let every one make his own application of the truth. Many persons are so intent on finding garments for others, that they lose their own. (6.) Hear with a prayerful frame of mind. If any part of the discourse is intended for professors of religion, let your heart continually ascend to God, for the Holy Spirit to apply it to your own heart, and to the heart of every Christian present. If any part of it is designed for impenitent sinners, let your soul put forth an agony of prayer, that it may be blessed for their conversion. (7.) Remember and practise what you hear. This is of great importance; and, unless you attend to it, every other direction will be of little avail.

Intimately connected with public worship are social meetings for prayer. We have examples of these in the primitive church. The disciples met for prayer ten days in succession before the outpouring of the Holy Spirit on the day of Pentecost. When the apostles returned from before the council, they held a prayer-meeting, and the place was shaken where they were assembled. When Peter was imprisoned, the church assembled for prayer in the night; and an angel delivered him out of the prison. We read of a place by the river side, where prayer was "wont to be made." And at Miletus, Paul attended a precious prayer-meeting with the elders of the church of Ephesus. These meetings have been maintained among evangelical Christians in every age. They are the life of the church. They are the mainspring of human agency in all revivals of religion. Without a spirit of prayer, sufficient to bring God's people together in this way, I see not how vital piety can exist in a church. The feelings of a lively Christian will lead him to the place where prayer is "wont to be made." But it will not do to follow our feelings at all times, because they are variable. Be governed in everything by religious principle. If there are prayer-meetings in the place where you reside, make it a matter of conscience to attend them. Let no slight excuse keep you from the house of prayer. Especially, never let company prevent your attendance upon these meetings. There is a time for visiting; but to prefer the company of mortals to that of the living God is most unwise; and if but two or three are really met for the purpose of holding communion with Christ, they have his promise that he will be with them. In relation to punctuality, preparation, watchfulness, &c., the remarks already made in relation to public worship apply with equal force to social prayer-meetings.

But, in addition to the ordinary prayer-meetings, I would recommend to you always to attend a praying circle of females. Female prayer-meetings have often been blessed to the reviving of God's work; and if, by the grace of God, you are enabled to offer up the prayer of faith, your influence may thus be felt to the remotest parts of the earth.

In relation to the duties of that portion of the holy Sabbath not employed in public worship, it naturally divides itself into two parts: I. The duty we owe to the souls of others. We are bound to follow the example of Christ, so far as it is applicable to the station we hold in his kingdom. If we examine his life, we shall find that the love of souls was everywhere predominant. It was for this that he condescended to be made flesh, and dwell among us. It was for this that he labored and toiled. For this he suffered, bled, and died. If we can, in any manner, be instrumental in saving souls, the love of Christ must constrain us to do what we can. If we have not his Spirit, we are none of his. No one, with the love of Jesus burning in his breast, can look upon dying sinners around him, without feeling anxious to do something for their salvation. The Sabbath school opens a wide field of usefulness. Here every Christian, male and female, may become the pastor of a little flock. Such, truly, is the relation between a Sabbath school teacher and his class. He is appointed to watch for their souls. This is no ordinary office. It is one of high responsibility. The Sabbath school teacher becomes an ambassador of Christ to the little flock entrusted to his care. Every one of their souls is worth more than the world.

I shall offer no argument to persuade you to engage in this work, because I know your heart is in it, and I cannot see how any Christian can need urging to such a delightful employment. I only wish to stir up your zeal in the cause, and give a few plain and practical directions respecting this highly important duty. In doing this, it is necessary to consider the end and object of Sabbath school instruction. This is nothing less than the conversion of the children, and their subsequent preparation for usefulness in the church of Christ. To this end, three things are indispensably requisite: 1. That the children should have a clear and distinct knowledge of those great though simple truths of God's word, which teach them their lost and ruined condition by nature, and the way of salvation revealed in the gospel. Without this, they cannot become the subjects of renewing grace; for this work is carried on in the heart, through the instrumentality of God's word. These truths must, therefore, be so illustrated, simplified, and brought down to their capacities, that they will see their application to themselves, and learn from them their own immediate duty.

2. That this great end may be accomplished, it is necessary that the Holy Spirit should apply the truth to their consciences, and incline them to embrace it. For even young sinners are so depraved that they will not listen to the most tender and melting invitations of God's word, nor accept the offers of mercy and salvation in the gospel, until their dispositions are changed by the power of the Holy Ghost.

3. To prepare them to become laborers in the vineyard of the Lord, it is not only necessary that they should be converted, but that they should grow in grace, and in the knowledge of our Lord Jesus Christ. I have already shown what an intimate connection there is between high spiritual attainments and eminent usefulness, and between a knowledge of truth and the work of sanctification in the heart. But energy of mind, and habits of deep thought and close study, are of great importance, as talents to be employed in the service of God. These must also be cultivated in the Sabbath school.

Let it, then, become a subject of anxious inquiry how you may be instrumental in promoting these several objects, so necessary to the great end you have in view. In this matter, the following directions may be of service to you:—

1. Labor to obtain a clear, full, and discriminating view of gospel truth yourself. This is indispensable, if you would impress the same upon the minds of others. If your general views of truth are obscure, indefinite, and unsatisfactory to yourself, your instructions will be of the same character.

2. Study to become skilful in the sacred art of so communicating divine truth to children, that they will understand it. Little as this may be esteemed, it is one of the most valuable talents you can possess. I know of no other which females can so profitably employ in the service of Christ. On this subject, I will offer the following suggestions:—

(1.) Study the juvenile mind. Observe the principles by which it is developed and called forth into action. See how you can apply these principles to effect the object in view. Be familiar with children. Become acquainted with their language and modes of thinking; and strive to adapt yourself to their capacities.

(2.) Use such helps as you can obtain. There are many works published on the subject of education, which develop important principles, of great use in communicating knowledge to the young. Some of these are especially designed for Sabbath school teachers. Study them with diligence; treasure up all useful hints, and apply them in practice.

(3.) Aim at drawing out the minds of the children, and teaching them to study and think, with clearness and precision, for themselves. There is a great difference between conversing with children and talking to them. By the former, you call their minds into exercise, and get hold of their feelings. Thus you will secure their attention. But the latter will be much less likely to interest them; for, being the recipients of thought, instead of thinking for themselves, they participate less in the exercise. By engaging them in conversation, and leading that conversation in the investigation of truth, you teach them to think. The mental discipline which this calls forth, is a matter of no small consequence. It may have an important bearing upon their whole future characters.

If we simply explain to a child the meaning of a passage of Scripture, the whole benefit lies in the instruction he receives at the time. But, if we show him practically how to ascertain the meaning himself, and bring him under the mental discipline which it requires, we give him a kind of key to unlock the meaning of other passages. By an ingenious mode of catechizing, children's minds may be led to perceive and understand almost any truth, much more distinctly and clearly than by any direct explanation which, a teacher can make. By catechizing, I do not mean the repeating of catechisms; but the calling out of their minds upon any Scripture truth that may be before them, by a series of simple questions, leading them to see the truth as though they had discovered it themselves.

This is a subject well worthy of your prayerful attention. Remember that you are dependent upon the Holy Spirit for the proper direction of the powers of your mind. Pray, then, for clearness of perception, and discrimination of judgment, that you may understand the truth; and for skill to communicate it to your class. Study every Sabbath school lesson in your closet, with these ends in view. Persevere in your efforts till you become mistress of the art of teaching.

3. Let your own heart be affected with the truth you are endeavoring to teach. Upon this, so far as your instrumentality is concerned, greatly depends your success. Unless you feel the force of the truth yourself, it will be very difficult for you to convince the children that you are in earnest. While preparing the lesson, in your closet, try to obtain a realizing sense of the personal interest which you and your class have in the subject you are contemplating. See what bearing it has upon your and their eternal destiny; and pray for the Holy Spirit to impress it powerfully upon your heart. Always, if possible, spend a little season in your closet, as an immediate preparation for the duties of the Sabbath school. Get your heart refreshed, in view of the practical truth contained in the lesson; and go before your class deeply impressed with its solemn import.

4. Make a personal application of the practical truths contained in the lesson; and embrace frequent opportunities of conversing separately and privately with every one of your scholars, in regard to their religious feelings. If they give no evidence of piety, explain to them the duty of immediate repentance and submission to God, and urge them to perform it without delay. Do this, under the solemn impression that it may be your last opportunity, and that you will soon meet them at the judgment-seat of Christ.

If you have reason to believe their hearts have been renewed, show them the importance of high spiritual attainments. Urge upon them the duties of watchfulness, self-examination, studying the Scriptures, and prayer. Show them also the necessity of carrying out their religion into every action of their lives. Show them that the design of religion is to make them better; to give them better dispositions; to keep them humble; and make them more amiable, obedient, and dutiful in everything. Teach them also the great importance of improving their minds, while young, to fit them for the service of Christ. You may have before you some future Harriet Newell, or Mrs. Judson, who may willingly surrender all the comforts of this life to carry the glad tidings of salvation to the benighted heathen.

5. Be earnest and importunate for the Holy Spirit to bless your labors. Without this, all your efforts will be in vain. Feel continually that you are but an instrument in the hand of God; and that all your success must depend upon him. Yet he has promised to give his Holy Spirit to them that ask him. Let no day pass without presenting before the throne of grace every individual of your class: endeavor to remember as particularly as possible the peculiar circumstances and feelings of each. Visit them as often as you can; and, if possible, persuade them to meet with you once a week for prayer. But make no effort in your own strength. Search well your motives, and see that self-seeking has no place in your heart. If you seek the conversion of your class, that you may be honored as the instrument, you will be disappointed. God must be glorified in all things.

II. There are also duties that we owe to God, in private, which ought to occupy a portion of the holy Sabbath. In the present age, when so much of the Lord's day is spent in attendance upon public worship and the Sabbath school, there is danger that secret communion with God will be neglected; and thus, like the tree with a worm at its root, the soul will wither under the genial rain and sunshine of the gospel. With a few practical directions on this point, I shall close this letter.

1. Spend as large a portion as possible of the intervals of public duties in your closet. The time thus spent should be employed principally in the devotional reading of the Holy Scriptures; meditation, for the purpose of getting your own heart affected with divine truth; self-examination, and prayer. If you have very much time to spend in this way, you may employ a part of it in reading some devotional book; but I think our reading on the Sabbath should be principally confined to the Scriptures. But prayer should be frequent, and mingled with everything.

2. Spend no part of the Lord's day in seeking your own ease or pleasure. We are required to turn away our feet from finding our own pleasure on God's holy day. All our time is the Lord's; but the Sabbath is his in a peculiar manner. On other days of the week he allows us to do our own work. But on this day we must do his work only. There is no room, then, for the indulgence of idleness, indolence, or sloth, upon the Sabbath. The duties of this holy day are such as to require the active and vigorous exercise of all our faculties. That you may not, then, be tempted to indulge in sloth, use every means in your power to promote a lively state of your bodily energies. Make all your preparations on the afternoon of Saturday. Spend a portion of the evening in devotional exercises, for the purpose of banishing the world from your mind, and bringing it into a heavenly frame; and retire to rest at an early hour. By this means, your animal powers will be refreshed, and you will be prepared early to meet the Lord, on the approach of his holy morning.

3. Watch over your thoughts. The Sabbath is a season when Satan is exceedingly busy in diverting our thoughts from holy things. Evil thoughts also proceed from our own depraved hearts. But the Lord's day is as really profaned by vain and worldly thoughts, as by the labor of our bodies. O, if we could realize this, how much food should we find for bitter repentance in the thoughts of a single Sabbath! Strive, then, to "bring into captivity every thought to the obedience of Christ." "I hate vain thoughts," says the Psalmist; "but thy law do I love."

4. Set a guard over your lips. Conversing about the affairs of the world, is a direct breach of the holy Sabbath. But we are not only required to refrain from worldly and vain conversation, but from speaking our own words. All unprofitable conversation, even though it be about the externals of religion, should be avoided. It has a tendency to dissipate the mind, and to remove any serious impressions which the truth may have made. Our thoughts should be fixed on divine things, and our conversation should be heavenly. We are not only required to refrain from finding our own pleasure, speaking our own words, and doing our own ways; but we are to "call the Sabbath a delight, the holy of the Lord, honorable." And so will every one regard God's holy day, who lives in the lively exercise of spiritual affections.

Your affectionate Brother.

[I] The term synagogue was applied both to the place of meeting and to the congregation assembling for public worship, as the term church is now used.

[J] See page [64].

LETTER IX.

Meditation.

"Meditate upon these things."—1 Tim. 4:15.

My dear Sister:

The subject of this letter is intimately connected with that of the last; and in proportion to your faithfulness in the duty now under consideration, will be your interest in the word and worship of God. Religious meditation is a serious, devout and practical thinking of divine things; a duty enjoined in Scripture, both by precept and example; and concerning which, let us observe,

1. Its importance. That God has required it, ought to be a sufficient motive to its performance. But its inseparable connection with our growth in grace magnifies its importance. It is by "beholding the glory of the Lord," that we are "changed into the same image." And how can we behold his glory, but by the spiritual contemplation of his infinite perfections? Again: the word of God is "a lamp to our feet;" but if we do not open our eyes to its truths, how can they guide our steps? It is only by the practical contemplation of these truths, that our souls can come into communion with them, drink in their spirit, and be guided by their precepts. Hence, the intimate connection of this devout exercise with growth in grace.

2. The time and manner of Meditation. It should be constant. Our minds and hearts should be so habitually fixed on heavenly things, that, after having been necessarily employed about our worldly affairs, our thoughts will voluntarily revert back to spiritual things, as to their proper element. Their tendency should be upward. Speaking of the godly man, David says, "in his law doth he meditate, day and night." "O how love I thy law," says the Psalmist; "it is my meditation all the day." You may, perhaps, find it profitable to select a subject every morning for meditation during the day; and whenever your thoughts are not necessarily occupied with your ordinary employments, turn them to that subject. Labor after clear and practical views of the truth; and see that your heart is affected by it. One of the most difficult points of Christian experience is, to keep the mind habitually upon heavenly things, while engaged in worldly employments, or surrounded by objects which affect the senses. Satan will be continually seeking to divert your mind; but do not be discouraged by his assaults. The Bible saints were fervent in spirit, even while engaged in business; and we have accounts of pious persons in every age, who have been like them. A heavenly mind is worth the labor of years. Do not rest till you obtain it. Meditation should also be mixed with the reading of God's word. It requires the closest meditation to understand the Holy Scriptures, and apply them to our hearts.

But, it is also necessary to set apart particular seasons of retirement for fixed and holy meditation. This position is warranted by Scripture. Holy men of old embraced the most favorable opportunities for this devout exercise. Isaac went out into the field to meditate in the stillness and solemnity of the evening. David sometimes chose the calmness of the morning. At other times, he fixed his thoughts in holy meditation, during the wakeful hours of the night. "I remember thee upon my bed, and meditate on thee in the night-watches." "Mine eyes prevent the night-watches, that I might meditate in thy word." But, lest the adversary should get the advantage of you, fix upon regular seasons for this sacred employment. Select some subject, and think upon it deeply, systematically, practically, and devoutly. System is a great assistance in everything. We can never obtain clear views of any complex object, without separately viewing the various parts of which it is composed. We cannot see the beautiful mechanism of a watch, nor understand the principles which keep it in motion, without taking it in pieces, and viewing the parts separately. So, in contemplating any great truth, which contains many different propositions; if we look at them all at once, our ideas will be confused and imperfect; but if we separate them, and examine one at a time, our views will be clear and distinct. Our meditation must be practical, because every divine truth is calculated to make an impression upon the heart; and if it fails of doing this, our labor is lost. Make, then, a direct personal application of the truth, on which your thoughts are fixed. But, our meditations must also be devotions. They must all be mixed with prayer. As an example of what I mean, examine the 119th Psalm. There the Psalmist, in the midst of his meditations, was continually lifting up his soul in prayer. His devout aspirations are breathed forth continually. Your success in this exercise, and the profit you derive from it, will very much depend on the manner you observe this direction.

3. The subjects of Meditation. The word of God furnishes abundant matter for meditation. This was the constant delight of the Psalmist. The 119th Psalm consists almost entirely of meditations upon the word of God. But, in our regular seasons of fixed and solemn meditation, you will find assistance and profit from fixing your mind on some particular portion of divine truth; and carrying it out in its various relations and applications. That these subjects may be always at hand, without loss of time in selecting and arranging them, I here suggest a considerable variety of topics, with references to passages of Scripture calculated to illustrate or enforce the subjects. It is not designed that you should confine yourself strictly to these, but to use them as an aid to your own efforts. They are intended as mere suggestions, and are therefore both imperfectly stated and partially carried out; One great difficulty, in this exercise, is, always to be able to fix the mind on some portion of truth, in such a manner as to secure variety, and to contemplate truth in its proper proportions. And probably this kind of meditation is often neglected, for want of time to select a subject, and fix the attention upon it. If Christians were always in a lively frame, perhaps this would not be necessary. The mind would spontaneously revert to spiritual things. But, humiliating as is the fact, it is nevertheless true, that our minds are often dull upon those subjects which ought always to operate as the touchstone of spiritual feeling. Yet, as right feelings can be produced only in view of truth, the way to overcome this dulness is to direct the attention to objects calculated to call forth these emotions.

I have arranged these subjects in such a manner, that, if taken in course, they will lead to the contemplation of divine truth, with some reference to its proper proportions, although they do not completely cover the ground. Any particular topic, however, can be selected, according to the circumstances or inclination of the individual. Many of the subjects are divided under various heads; and, in some cases, one or two heads may perhaps be found sufficient for one season of meditation.

I. CHARACTER AND ATTRIBUTES OF GOD.

1. Self-existence—being underived. How this can be proved from reason. How this truth is recognized in Scripture. Ex. 3:14. Rev. 1:8. Jer. 10:10. Dan. 6:26. All other existence derived from him. Ps. 33:6. John 1:3. Col. 1:16, 17. Heb. 11:13.

Practical Reflections. (1.) Ps. 53:1, f.c., (2.) Isa. 29:16, l.c. 45:9, 10. Rom. 9:20, 21. (3.) Ps. c. 3, 4. Isa. 43:7. Dan. 5:23, l.c.

2. Eternity and Immutability of God. How one of these involves the other. How these attributes can be discovered by reason. How by Scripture. Gen. 1:1. Deut. 32:40. Ps. 90:2. 102:24-27. Mal. 3:6. Heb. 13:8. Jas. 1:17. Rev. 1:4. 22:13.

Consider these attributes separately:—(1.) Eternity—being without beginning or end—ever being. (2.) Immutability—subject to no change in his manner of being, his perfections, his thoughts, desires, purposes, or determinations.

Practical Reflections. (1.) How God appears to us in view of these attributes. (2.) How necessary they are to the character of the Supreme Ruler. (3.) How these attributes make God appear to the sinner. (4.) How to holy beings. (5.) What encouragements to prayer. Suppose God were changeable in his character, feelings, and purposes, what confidence could be reposed in his promises? (6.) What feelings these attributes should inspire.

3. Omnipresence and Omniscience of God. (1.) Contemplate knowledge without limit, and presence without bounds. (2.) How these attributes are manifest from the works of creation. (3.) How declared in the Word of God. Ps. 139:1-12. Jer. 23:24. Ps. 147:5. Isa. 40:28.

Solemn Thoughts. (1.) In what light God is manifested by these attributes. (2.) How necessary these attributes to the Supreme Governor and righteous Judge of all. (3.) No individual so small or unimportant as to escape the attention of such a being. Matt. 10:29, 30.

Practical Reflections. (1.) Danger of forgetting or losing a sense of the presence of God. Ps. 9:17. 50:22. (2.) What feelings should be inspired in view of these attributes. Ps. 4:4. Heb. 4:13. (3.) How sinners should feel in view of them. Job 34:21, 22. Prov. 5:21. 15:3. Jer. 16:17. Amos 9:2, 3. (4.) What emotions these attributes should excite in the hearts of God's children. 2 Chron. 16:9, f.c. (5.) How these attributes will appear in the day of judgment.

4. Omnipotence and Independence of God. (1.) How the omnipotence of God is manifested by the works of creation. Job, chapters 38-11. Reflect on the works of creation as a whole, and minutely and particularly, and also how they were made. Gen. 1:3, 6, 9, 11, 14, 20, 24, 26. (2.) How the independence of God is manifested by his works. Creative power must be underived. (3.) How the omnipotence of God is displayed, in his upholding and governing all things. (4.) How this attribute is declared in Scripture. Gen. 17:1. 18:14. Matt. 19:26. (5.) How omnipotence proves independence.

Practical Reflections. (1.) How God is hereby qualified to be the Supreme Ruler. (2.) The condition of sinners, while they remain at enmity with such a being. Deut. 32:41. (3.) How Christians should feel, in view of this. Ex. 32:32. Rom. 9:2, 3. (4.) What they ought to do. Acts 20:31. Jas. 5:20. Jude 23. (5.) Feelings of those who can view such a being as their Friend and Father. Rom. 8:28, 38, 39. 1 Cor. 3:22, 23. (6.) Appropriate emotions on contemplating the omnipotence of God. Job 11:7, 8. 26:14. Ps. 145.

5. Benevolence of God. God is essentially benevolent. 1 John 4:8. (1.) How the benevolence of God is exhibited to us by the light of reason. (2.) How by his works of creation and providence. (3.) By Revelation. First, by direct assertion. Exod. 34:6. Ps. 145:9. Nah. 1:7. Matt. 5:45. Second, by the character of his law. Ps. 19:7, 8. Matt. 22:37-39. Rom. 7:12. Third, by the work of redemption. John 3:16, 17.

Inferential Thoughts. (1.) The benevolence of God without bounds. (2.) Always active (3.) It constitutes his whole moral character. (4.) A being of infinite benevolence must prefer the greater good to the less, and the supreme good above all. (5.) Such a being must love the same disposition in his creatures, and hate the opposite.

Practical Reflections. (1.) How odious selfishness must be in the sight of God. (2.) Sinners directly opposed in their characters and feelings to God. Exod. 20:5, l.c. Rom. 8:7. (3.) The exceeding great evil of sin, as committed against infinite benevolence. (4.) The ingratitude and baseness of sinners. (5.) What the goodness of God should lead them to. Isa. 30:18. Rom. 2:4. (6.) What emotions the contemplation of the goodness of God should excite in the hearts of his children. Ps. 118. Isa. 63:7. Eph. 5:20. (7.) How we may apprehend the goodness of the Lord. Ps, 107:43.

6. The Justice of God. (1.) What justice is: First, as exercised by intelligent beings, whose relations will admit of mutual giving and receiving; Second, as exercised by a ruler towards his subjects; Third, as relates to all actions, with reference to the general good. (2.) Which of these relations God sustains to the universe. (3.) The disposition which would lead him to act justly in all these cases. (4.) How God is just as respects himself (5.) As respects his creatures. (6.) How the justice of God may be seen from the light of reason, and from the system of his providence. (7.) How from the Sacred History. (8.) The positive declarations of Scripture. Deut. 32:4. Isa. 45:21. Zeph. 3:5. Rev. 15:3. (9.) From the revelation of a future day of righteous retribution. Eccl. 12:14. Acts 17:31. 2 Cor. 5:10.

Practical Reflections. (1.) How, by this attribute, God is qualified to be the Supreme Governor. (2.) How terrible this renders him to the wicked. Exod. 34:7, l.c. Heb. 10:20-29. 12:29. (3.) How suffering the guilty to go unpunished, without satisfaction and reformation, would be doing injustice to the universe. (4.) Why we ought to look with complacency and delight upon this attribute.

7. The Truth of God. (1.) His veracity; or a disposition always to speak according to the real state of things. (2.) Faithfulness; or a disposition to conform his actions to previous declarations of his Word.

(1.) How the truth of God may be proved by reason. First, from his Benevolence. Second, from his Independence and Immutability. Third, from the excellence of truth and the turpitude of falsehood. Fourth, from the estimation in which truth is held by the intelligent creatures he has made.

(2.) How proved from the Scriptures. First, by direct declarations. Exod. 34:6, l.c. Ps. 117:2. 146:6, l.c. Second, by the accordance of the histories recorded in Scripture with the facts substantiated by other evidence. Third, by the predictions of events which have since been fulfilled. Fourth, from the doctrines contained in his Word. Fifth, by the agreement of Scripture with itself. Sixth, by the fulfilment of promises, threatenings, covenants, &c., recorded in his Word. Seventh, other proofs, as they may be suggested to the mind.

Practical Reflections. (1.) How God is qualified by this attribute to be the moral governor of intelligent creatures. (2.) How necessary is faith to acceptance with God. Heb. 11:6. (3.) How odious to a God of infinite veracity must be the sin of unbelief. 1 John 5:10. (4.) How terrible to the wicked this renders the threatenings of God's word. (5.) How valuable his promises to the righteous. (6.) At what an infinite expense God has sustained his truth, while pardoning rebels doomed to die. Ps. 85:10. Rom. 3:26.

8. The Mercy of God. (1.) What mercy is. (2.) Contemplate mercy as a disposition inherent in the Divine character. (3.) The only way in which mercy can be exercised by Him, towards those who have merited anger and punishment, consistent with the moral rectitude of his character, and the great ends of his government. Ps. 85:10. Isa. 53:5, 6, 10. Acts 4:12. 5:31. Rom. 3:25, 26. (4.) How this attribute is manifested in his providence. Matt. 5:45. (5.) How in his Word. Neh. 9:17. Ps. 3:8. Matt. 5:7. Rom. 5:6. (These two may embrace several subdivisions.) (6.) Consider whether by the light of nature we could discover any possible way for God to exercise mercy towards the guilty.

Practical Reflections. (1.) The loveliness and glory of this attribute. (2.) How we should feel in view of it. Ps. 118. (3.) The great guilt and danger of indulging an unmerciful or cruel disposition. Prov. 11:17, l.c. 21:13. Mark 11:26. Jas. 2:13. (4.) The advantage of being merciful. Ps. 18:25. Prov. 11:17, f.c. Matt. 5:7. Mark 11:25.

9. The Wisdom of God. (1.) What wisdom is. How it differs from knowledge. How from cunning or subtilty. Whether that is wisdom which does not design to accomplish a good end. Whether this is a natural or moral attribute, or both. (2.) How the wisdom of God is manifested in the works of creation. Ps. 104. Prov. 3:19. Examine particular objects and see how exactly everything is fitted for the end for which it is designed, and that a good end; such as the seasons; day and night; provision made for the wants and for the comfort and pleasure of men and animals; the body and mind of man; the laws which govern the material world, carried put in a great variety of ways; in the infinite variety, and yet extensive and convenient classification, of objects; human languages; moral agency of intelligent beings, &c. (3.) The wisdom of God, as exhibited in his Word; First, its perfect adaptation to the wants of the world; its variety of authorship, style, matter, manner, &c.; Second, the truths revealed; particularly the plan of redemption. Rom. 11:33.

Practical Reflections. (1.) Ps. 48:14. (2.) The folly of setting up our own reason in opposition to the word of God. Isa. 40:13, 14. Rom. 11:34, 35. (3.) The folly of self-conceit. Prov. 26:12. (4.) From whom all wisdom comes. Prov. 2:6. (5.) What is the only true wisdom. Job 28:28.

II. DOCTRINES.

1. The Decrees of God. Doctrine: That God foreordains whatsoever comes to pass.

Proved, (1.) By reason. Otherwise, he would work without a plan, and could not certainly know what would take place hereafter; which is inconsistent with the idea of infinite wisdom. Acts 15:18. (2.) From Scripture. Job 23:13. Isa. 46:10. Jer. 10:23.

This doctrine does not destroy the freedom and accountability of the creature. Acts 2:23. This is not to be understood in any such sense as to make God the author of sin. Jas. 1:13. If the will of God is done, the greatest possible good will be accomplished. Ps. 119:68, f.c. How we ought to feel, in view of this doctrine. Phil. 4:4. Duty of submission. Luke 22:42. Jas. 4:7.

2. The Sovereignty of God. Doctrine: That God rules the universe, according to his own pleasure, independently and without control, giving no further account of his conduct than he pleases.

Proved, (1.) By reason: First, his will the greatest good; Second, he has power to accomplish it; Third, if he fails to accomplish his will, he will be under constraint, which is inconsistent with the idea of an infinite being. Were he to fail of accomplishing his own will, he would not be qualified for a righteous governor. (2.) From Scripture. Ps. 115:3. Dan. 4:35. Eccl. 8:3, l.c. Job 33:13.

Reflections. (1.) God does not act arbitrarily, without sufficient cause, or merely for the sake of doing his own will. His actions are controlled by a supreme desire for the greatest good, and always founded on the best of reasons. (2.) The consummate folly of those who resist his will. (3.) The feelings with which we ought to regard the sovereignty of God. 1 Chron. 16:23-31. Ps. 97:1. (4.) How terrible this doctrine to sinners. Ps. 99:1. Isa. 33:11. (5.) What ground of confidence, comfort, and joy to the righteous. Ps. 15:6. Hosea 14:9. Rom. 8:28.

3. Human Depravity. (1.) How extensive. Rom. 3:23. Corroborated by facts. (2.) How great in degree. Gen. 6:5. Rom. 3:10-18. (3.) From whom derived. Rom. 5:12-19. (4.) How hereditary depravity becomes personal. Ps. 58:3. (5.) How human depravity manifests itself. Rom. 8:7. John 3:19, 20. 5:40. Acts 7:51. Gal. 5:19-21.

Practical Reflections. (1.) How we ought to feel, in view of our own depravity. Ezra 9:6. Job 42:6. Ps. 38:1-7. 51:4, 17. Dan. 9:8. (2.) The necessity of regeneration. Heb. 12:14, l.c. (3.) How this load of guilt may be removed. Matt. 11:28-30. 1 John 2:1, 2. (4.) What it will bring us to, if we do not obtain deliverance from it. Rom 6:23, f.c.