hover only in the Imaginations; we fhall be like Gallio*, liftlefs, indifferent, and caring for none of thefe * Acts xviii. 17. A late Commentator, of diftinguifhed Eminence, has attempted to vindicate Gallio's Conduct; and would reprefent it, as an amiable Inftance of Prudence and Moderation. According to my Apprehenfion, this Roman Governor acted a Part, both irreligious and unjust.—Irreligious, be caufe he refused to hear the Apostle's Defence; which was the most likely Means of his Converfion and Salvation. As one great End, why Providence permitted the Preachers of the Gospel to be brought before Rulers and Kings, was, that fuch an Incident might ferve saglug aulois, Matth. x. 18. for a Teftimony (not against, but) to them. That even the Potentates of the Earth, prejudiced and supercilious as they were, might hereby have an Opportunity, of hearing the Chriftian Doctrine, and feeing its Efficacy on the Spirits of Men. Unjuft, be cause he permitted Softhenes, then an innocent Perfon, afterwards a Difciple of CHRIST, (1 Cor. i. 1.) to be fo illegally treated, and outrageously abused, without interpofing for his Rescue. Here was evidently a Breach of the Peace; a Violation of the Laws. Of this therefore the civil Magiftrate ought to have taken Cog nizance: however he might fancy himself discharged from the Obligation, of attending to the Gofpel, or protecting its Preachers: however he might imagine himfelf authorized, to treat divine Truths with Contempt; and call the Striving for the Faith, a Wrangling about Words and Names. Besides ; if the HOLY SPIRIT intended to fix a Mark of Approbation, rather than a Brand of Infamy, upon the Proconful's Behaviour; I cannot but think, it would have been expreffed in a Manner, different from εδεν τόλων τα Γαλλιων εμελεν. Which, if it be the Language of Applaufe, requires fome more than ordinary Skill in Criticism, to understand it aright. But, if it be the Voice of Cenfure, is obvious and intelligible to every Reader. thefe Things.-But when they are deep, and penetrate the Heart; then the Righteousness of a REDEEMER, will be sweet, tasteful, and inviting. As Myrrh and Frankincenfe to the Smell; as Milk and Honey to the Palate; as Gold and Treasures to the ruined Bankrupt. Ther. What Method would you advise me to use, in order to get these Convictions impreffed on my Heart? Afp. Endeavour to understand GOD's holy Law. Confider, how pure, how extenfive, how fublimely perfect it is.-Then, judge of your spiritual State, not from the flattering Suggeftions of Self-love, nor from the defective Examples of your Fellow-creatures, but by this unerring Standard of the Sanctuary.. Above all, befeech the GOD and FATHER of our LORD JESUS CHRIST, to fend his inlightening SPIRIT into your Soul. For indeed, without the inlightening Influences of the SPIRIT, we may have the divine Law in our Hand; we may comprehend its grammatical Meaning; yet be like blind Bartimeus under the meridian Sun. It is the bleffed SPIRIT alone, who can rend the Veil of Ignorance from our Minds; and fhew us, either" the wonderful Things of GOD's "Law," or the glorious Mysteries of his Gospel. In this Senfe, our polite Poet* fpeaks a Truth, as fingularly important, as it is elegantly expreffed : He from thick Films shall purge the visual Ray, Will you give me leave to propose another Expedient? Which, I believe, may be confiderably ferviceable in this particular Cafe. Which, I am af VOL. II. fured, G * Mr. Pope, in his charming Poem, ftyled The Meffiah. fured, will be greatly advantageous in many other Refpects. Ther. Backward as I am to adopt your Doctrine, I am no Enemy to my own Interest. Therefore, fhall not only give you leave to propose, but give you Thanks for communicating, fo valuable an Advice. Afp. It is, in reality, none of mine. It was long ago recommended by your old Acquaintance Horace +. It confifts in Keeping a Diary. Compile a fecret Hiftory of your Heart and Conduct.Take notice of the Manner, in which your Time is fpent; and of the Strain, which runs through your Difcourfe. How often the former is loft in Trifles, how often the latter evaporates in Vanity.Attend to the Principle from which your Actions flow; whether from the fteady habitual Love of GOD, or from fome rambling Impulse, and a cultomary Propenfity to please yourself? Minute down your Sins of Omiffion. How frequently you neglect to glorify your CREATOR; to edify your Fellow-creatures; and to improve yourself in Knowledge and Holinefs.Obferve the Frame of your Spirit in religious Duties. With what Reluctance they are undertaken, and with what Indevotion performed with how many Wanderings of Thought, and how much Dulness of Defire. How often, in the common Affairs of Life, you feel the inordinate Sallies of Paffion, the Workings of evil Concupifcence, or the Intrusion of foolish Imaginations. Register thofe fecret Faults, to which none but your Ille velut fidis Arcana Sodalibus olim Vita Senis 1 HORAT. Sat. your own Confcience is privy, and which none but the all-feeing Eye difcerns.Often review these interesting Memoirs. Frequently contemplate your felf in this faithful Mirror.An Artift, fometime ago, took a Survey of your Eftate. Drew the Form, and measured the Dimenfions, of each Inclosure. Pictured out every Hedge, and fcarce omitted a fingle Tree, which grew upon the Premiffes. Act thus with your Will, your Understanding, your Affections. These are your noble internal Demefne. Of which none but yourself can be a competent Surveyor. Ther. It is unreasonable and prepofterous, I must acknowledge, to be minutely exact in meaner Matters, and ufe no Accuracy of Inspection in the most momentous Affairs. To have a correct Draught of our Lands, which are a tranfient Inheritance; and no Map of that everlasting Poffeffion, the Soul". Afp. Gratify me then, my dear Theron, in this Particular. As I purpofe to fet out very early in the Morning, I fhall infift upon it; that you do not rife before your ufual Time, in order to compliment my Departure. But I now make it my last Wish, and my parting Requeft, that you will, for fome Months at leaft, keep a Diary. You have wondered at my Opinion, concerning the Corruption of our Nature, and the Infufficiency of our Righteoufnefs. This may feem ftrange, this may appear fhocking, to a Mind unacquainted withr itfelf. But, when you have fearched your Heart, by this Probe; when you have felt the Pulfe of your Soul; by Self-examination: then, you will be better able to judge of my Sentiments, and enter into the Reasons of my Faith By this means, we fhall alfo difcover the Sins, that moft easily befet us; which most frequently elude our Vigilance, and baffle our Refolution. We shall learn, G 2 how how to poft our Guard; when to exercise the strictest Watch; and where to direct the Artillery of Pray er. In a Word; we fhall learn, better than from ten thoufand Volumes, to KNOW OURSELVES. A Knowledge, which was fuppofed, by the antient Philofophers, to defcend from Heaven *; and which, I believe, our Chriftian Divines will allow, has a hap py Tendency to lead People thither. Because, of all other Preparatives, it beft difposes them for that bleffed REDEEMER, who is the Way, the only Way to thofe blifsful Manfions. Now I have mentioned a Way, let me fuppofe you traveling through an unknown Country. You come to a Place, where the Road divides itself into two equally inviting Parts. You are at a lofs, which Track to purfue. Whofe Direction will you choofe to follow? That Man's who has paffed through nei ther of them? That Man's, who has paffed through one of them only? Or that Man's, who has paffed and repaffed them both? To wait for an Answer, would be an Affront to your Judgment. Only let me obferve, that the laft is your Afpafio's Cafe. He has traveled long, and proceeded far, even in your Path. All that Circumfpection and Affiduity, all that Prayer and Self-denial, all that Fafting and Alms, and every other Means of Grace could do, in order to establish a Righteoufnefs of his own, has been done. But to no purpofe. He has alfo trode every Step in the Way, which he recommends to his beloved Friend. He has made the Trial; can fet his Proba tum eft, to whatever he advifes: and may very truly fay, with his Divine MASTER, we speak that we do know +, and teftify that we have experienced. Ther. I am forry to observe, that the Night is |