needs to be taught with patience and care, that his understanding may be enlightened and his heart improved. To the plainness of the Scriptures, and their perfect suitableness to his case, he admits his utter blindness and incapacity to understand a sentiment of the book. This supposes the experiment has been tried with persevering faithfulness, and has utterly failed. But let us judge of this matter by the Scriptures, and see how it there stands recorded. Adam did not find fault with his condemnation, because he did not understand the law he had broken, nor did he complain on this account. It may be replied, before the fall man's discernment was clear, but since it is so clouded with constitutional depravity he has no capacity to judge what is right. Cain, however, grounded no plea on this fact, that he might not suffer for the murder of Abel, though, had it been truly alleged, it would have saved him from condemnation. Why did not Noah urge this derived incapability to understand the will of God as a reason why the earth should not be drowned ? Or Abraham why the cities of the plain should not be destroyed? Why did not Moses employ this argument in the obstinacy of Pharaoh and the wrongheadedness of the Israelites? In a word, why is it not employed to disprove the possibility of sinning in the whole volume of God? Certainly not because men were not bad enough to do it, if they could with any show of truth, but because they felt in their souls that they were without excuse. The doctrine of necessity is to be managed in the same way, and refuted by similar scriptures of truth.

2. It is profitable for reproof.

Man says if it be conceded that I can understand the will of God, as revealed in the Scriptures, and my duty as therein disclosed, it is perfectly clear I cannot perform it, and that I can become no better by the employment of the powers which God has given. This no less contradicts fact than scripture. Every one knows he can alter his course of acting, that he has control over thought, and that, consequently, he is praiseworthy for certain acts and blameable for others. If he wish to obtain favor, or obtain the assistance of a superior, he can readily accommodate himself to his situation, put his entreaty in the most persuasive form, and present it with the most winning address. Apply this reasoning to a child, and determine whether one designedly seared in all sin is no worse than one that has been taught the truth. The idea that you cannot amend with the promised grace of heaven on your diligent efforts, is a pointed

charge of cruelty against God, for he not only calls us to forsake the thoughts and ways of sin, but threatens to punish us if we continue in them. How can the equity of this be discovered, if man be unable to reform, and necessitated by his moral constitution to do evil, only evil, and evil continually? Why were Korah and his company swallowed up in the earth for an involuntary transgression, or for one, which, if voluntary, they had no power to prevent? Why were the Jews awfully punished for idolatry, when they made the calf, as they had no power to amend? Or why was Achan stoned for an unavoidable act? If we apply these scriptures, reflections, and reasonings to the current notions that are indulged, we shall see their fallacy with clearness, singleness, and strength. If we make the facts, arguments, and the indisputable lessons of experience bear directly on the heart and life, every excuse will be removed, and each soul stand guilty before God.

3. It is profitable for correction.

Man, engrossed in the pursuit of material things, and strongly inclined to adopt any opinion that may flatter his pride, soothe his conscience, or palliate his sins, is quite apt to entertain crude and imperfect notions on the article of religion, not knowing the Scriptures nor the power of God. To correct his strange fancies, the light of the Bible is to be spread forth, its genuine spirit displayed, and its purpose of holiness fairly disclosed. In the points already stated, the monstrous incompatibilities of many a human scheme are strikingly exposed, and by the authority of this holy book most amply refuted. In addition, just mention vicarious suffering and endless misery. Were the first true, how could the Scriptures say, what a man soweth that shall he reap; every man shall be rewarded according to his works; the father shall not bear the sin of the son, nor the son the sin of the father; that he that doeth righteousness is righteous, and that the righteousness of the righteous shall be upon him? And how chances all this to be in agreement with the feeling and experience of all men, in all ages, if this first sentiment be according to truth? If the second be fact, it must be so either by intention, or neglect; but the character of God suffers on either supposition, and the Scripture disclaims the doctrine most vigorously. I might quote the passages evidencing the truth of this statement. Errors of different kinds might be specified, which the Bible is fitted to correct, but a sample is furnished here, that each may extend indefinitely at his leisure, or as necessity may de

mand. Let each, however, be cautious to correct his own errors by this sacred standard, and he will neither read, meditate, strive, nor pray in vain.

4. It is profitable for instruction in righteousness.

Most useful in schooling man in the rudiments of Christianity, in training up his mind in sound principles, and initiating his soul into the holy temper it so gloriously, so constantly inculcates. Other rules have been instituted for the guidance and government of man, but being the result of human thought, they were destitute of authority, and had they been sanctioned by law, must have been found defective and unequal to the end they were framed to answer. Rules of sages and philosophers have been tried, and tried in vain, through various ages and nations, but the Christian precepts have never had a fair trial in any place, without mending the heart and altering the life in a most astonishing degree. This evidence of their celestial origin, and of their rejoicing adequateness for the improving of the soul in righteousness and the practical duties of life, should influence every mind to obey them in all things. Instructed by the revelation of God in the all-important concern of time and eternity, let us accept no instruction, heed no example that will lead us away from this unerring directory, this unsetting, unclouded sun of truth. When we receive evil, this holy guide instructs us to render good, blessing for cursing, and in all things to imitate God, that we may be perfect, thoroughly furnished unto all good works. In distress we are not to murmur nor mistrust, in prosperity and health to presume, in no case to feel dissatisfied with God, nor inclined to leave his service. Whoever is thus instructed in righteousness by the infallible scriptures of truth, which are able to make him wise unto salvation through faith in Christ, and sincerely in earnest to observe them, is the wisest, the happiest of men. And whoever is not thus instructed in the doctrine of the living and true God, though learned in all the science of earth, is weak, and ignorant, and poor, and wretched, and blind, and naked, and destitute of all things. He is deficient in the essential principles of goodness, uninfluenced by the right notions of action, bewildered in the mazes of speculation; he is in darkness, and nothing but the light of revelation can change his midnight into noon. Heathen philosophers would put some claiming to be Christians to the blush, by showing how much they are changed in temper and life, in principle and conduct, by the sages they read, while Christians assume the Bible can

have no reforming operation in the heart of man, though nothing can be plainer than that it was communicated for this express purpose. Look at Socrates, confessedly improved to an astonishing degree by philosophy, so much that some have called him a Christian, and then look at men living under the sun of righteousness, and declaring their incapacity to grow better for want of means. From all the teaching, reproof, correction, and instruction in righteousness we learn the worth of the Scriptures to expand the mind, reclaim the wandering heart, and discipline the human soul for the paradise of God. This holy volume corrects a thousand errors of theory and practice, of temper and word, of affection and pursuit, when it is permitted to utter its instructing or its warning voice, and if it do not accomplish anything that might be expected, it is not because of its unsuitableness to the end it was designed to answer, but on account of man's disinclination to read or regard its instructions. Let man be as engaged to find happiness by the prayerful study and diligent practice of the inspired directions, as he is to find any port to which he is bound, by observations, the compass, and the chart, and he will not be disappointed; but while the Scriptures are not read, or considered useless without a miracle, they will not be found profitable, they will not make wise unto salvation, they will not be found to contain spirit and life. In view of this subject, let each determine if the Scriptures can be profitable in all the specified ways, and in numerous others, their value shall be practically and experimentally realized. Nor let aught deter from this solemn, this wise resolve, nor permit anything to postpone its immediate formation in the heart.

COST OF INTEMPERANCE.-By a close estimate made by the Hon. B. F. Butler, he says the yearly loss resulting from the intemperate use of ardent spirits in the State of New York, alone, is eighteen millions of dollars, and to the United States one hundred and fifty millions of dollars! Let those who are in the habit of using the baneful article but reflect a moment how much they do to help swell this vast amount of worse than squandered property. No good benefit at all results from its use. Man claims it as a friend; but it is the most deceptive friend man can claim; in proportion as it exhilarates, it tends to depress; it makes him as raving as a lion; as playful as a child; religious in profession, and infidel in practice; and often an idiot.

HOLD FAST THE GOOD.

BY REV. R. O. WILLIAMS.

Ir was an important duty imposed upon mankind by the commissioned messengers of God, to " prove all things," or to make trial of the various and conflicting elements that might be met with in the journey of life. No one is permitted, by divine authority, to settle down in the embrace of any religious principle, without making a keen and critical examination of its foundation, according to his ability. And the apostolic injunction seems to require some experimental knowledge, or a practical application of the principles examined. But in close connexion with this, there is another and equally important duty enjoined, which requires that every person should hold fast the good, whatever it may be, in the things examined. And surely this steadfastness in the embrace of sound doctrine, and the practice of moral and religious duty, is as essential to the well-being of society as any love for investigation, and any earnest reachings after new truth for the sake of progression.

Unfortunately, however, for the honor and the interests of man, the apostolic injunction is not always suitably regarded. With the best intentions and most earnest purposes to comply with it in all things, people are very apt to fall short in one way or another. As one of the religious sects in the community, we have often complained of the members of other denominations that they have refused to examine the evidences of our faith. They have stood firm and almost immoveable in their own views, spurned and treated with acrimonious contempt, the principles and the evidences which we have offered for their consideration. And connected with this general treatment of truth, there has been a studied attempt on the part of their spiritual teachers, to prevent anything like a candid examination, by the mass of community, of the principles which we regard as true. The effort has been to induce steadfastness in the embrace of current theology, whether true or false. We cannot say, under these circumstances, that they hold fast that which is good; but that they do adhere, with a pertinacity worthy of a better cause, to the principles, and, we think, errors, which they