views are in the main correct? and hence are they not apt to be driven about by every wind of doctrine ?

Doddridge's Rise and Progress.

Robinson's Christian System.
Dwight's Theology, 5 vol.

Rutherford's Letters.
Edwards on the Affections,

Scott's Essays and Treatises,
Flavel's Fountain of Life.

Serle's Christian Remembrancer.
Flavel on Providence,

Serle's Horæ Solitariæ.
Flavel's Touchstone of Sincerity. Scougal's Works.
Flavel's Saint Indeed.

Stillingfleet on Christ's Satisfaction.
Fletcher's Lectures on Popery.

Sturm's Reflections.
Gurnal's Christian Armour,

Stennet's Domestic Duties,
Gisborne's Natural Theology.

Taylor's (Bishop) Select Works
Hall's Contemplations, or

Tillotson's Rule of Faitb.
Hall's Select Works.

Trail's Works.
Hale's Meditations.

Usher's Body of Divinity.
Hervey's Meditations.

Usher's Sermons, fol.
Hervey's Theron and Aspasio.

Venn's Duty of Man.
Hopkins's Works, 4 vol.

Wardlaw's Socinian Controversy.
Howe's Blessedness of the Righteous. Walker's Christian.
Howe's Delighting in God.

Walker's Christ tbe Purifier.
Jenks's Submission to Righteousness. Wilberforce's Practical View.
Jewell's Works, fol.

Witherspoon ou Regeneration.
Latimer's Sernions, vol. 8vo.

White against Catholicism.
Law's Serious Call.
Leighton's Works, 4 vol.

(9.) Education.
Locke on Toleration,

More's Strictures on Female Echica. Maclaurin's Works.

tion.
More's Practical Piety.

More's Hints to a Princess.
More's Christian Morals.

Locke on Education,
Newton's Cardiphonia and Omicron,

Mrs. floare's Nursery Hints.
Owen on Commonion with God,

Babington on Education.
Owen on the Pergon and Glory of
Christ.

(10.) Missions.
Owen on Spiritual Mindedness.
Owen on the 13011 Psalm.

Horne's Letters.
Owen on Indwelling Sin.

Buchanan's Researches.
Pascal's Thoughts,

Jowett's Researches, 2 vol.
Paley's Natural Theology.

Propaganda.
Rambach's Meditations.

Abstract of

Christian Knowledge
Religious Tract Society Tracts.

Society Missions.
Richmond's Select Reformers.

Jewish Espositor,
Romaine on the Law and Gospel, Missionary Register,

Some of the books mentioned in this list are scarce and dear; bat enquiry after tbem may lead to their being reprinted. The Clarendon press has done much for sound theology, by reprinting some valuable works of our early divines, and particularly Strype's Works.

There are many valuable works among those published by the Society for
Promoting Christian Knowledge. The following are selected from their List.
Gastrell's Institutes.

Horne's Pealms.
Wells's Geography.

Kenn's Manual.
Andrews' Devotion,

Wilson's Sacra Privata.

1

Te uvise vou utier 'learing, to take it your aim to ECLIT vout you have heard. Sone for this "PLETU 2e nutes iurray tie xermoa : though we would IUE uenu cius ractice, where persoas have found eu senetit Tom I: it las, it is to be feared, a tentere 'o livert ne minu trom seit-application, as the museer is. T'le practice of others to write iawn vriend niet turn lume, the heads of the sermons, BL) de most mportant practical parts cannot fail to be Bestu. Zut u any que, eller not, it possible to avoid I. mo rorul company unit conversation, immediately uter 'lle sermon. Dus drives away what we have teeni rom rur nins farly as may be, we should es u eu ac jas been preacied to us, that it may je Ivi n jur nemury. Endeavour to remember, at es, de exuing divisuus of the discourse.

It is kuruti i jur gern Lng Edward VI. that he took Jums ie Huns wica je berri. Why should you Nem s nuci duvanture in keeping memorandums vi **Bu ju lex, cür your spiritual benefit, as in the wuru, nei do in HDV Tuces of various things which ex Wunt cirvis turret, for their temporal advan

tage. The Apostle says, ye are saved, if ye keep in memory, if ye hold fast, what I preached unto you. What an indescribably-important “if !” A forgotten Gospel saves not. See how St. James condemns the forgetful hearer. James i, 22-25.

Besides recollecting, MEDITATE upon the truths ; ponder them, weigh them, and judge of their real value. Enter thus into their real excellence. We are told of the righteous, His delight is in the law of the Lord, and in his law doth he meditate day and night. Weigh, then, by meditation, the importance of what you have heard, and consider how far it relates to you, and how you may bring it into your daily practice. Without this, a multitude of sermons may be all in vairi, and much instruction still unprofitable. One sermon may drive out another, and not a doctrine be really believed and felt, not a precept obeyed. Such a continual hearing, with a wilful neglect of subsequent consideration, produces by degrees hardness of heart, and a seared conscience. It has been remarked, that more people are undone in reference to both worlds, for want of considering what they very well know, than for want of knowing what concerns their real welfare. It is not merely the quantity of food which we take that makes our bodies strong, but the proper digestion of what we eat; and more suffer from too much, than from too little food. And so with our souls, it is not merely the quantity of instruction which is given to us, that makes our souls strong, but the due consideration, and selfapplication of what we are taught. The Apostle connects meditation and divine teaching, Consider what I say, and the Lord give thee understanding in all things.

The Homily on the Scriptures thus expressly describes this duty—“Let us with fear and reverence lay up in

CHAP. VIII.

The Importance of reflecting on what we have

heard, with a Prayer afterwards.

This part of the hearer's duty is so essential to his
real profit, and so generally neglected, that we shall be
excused for giving it a more distinct consideration. If
we rest satisfied with mere hearing, without reflection,
we shall never attain pure and undefiled religion. A
person may hear and admire at the time, and yet be
merly interested for the moment; if he think not of it
afterwards, he will not be the better but the worse for
hearing. Every time the truths of God are declared to
him, they may make less sensible impression, and leave
in less practical influence upon him; he may be less and
las moved, till be becomes totaily unimpressible to the
when

se lemn and affecting truths. While on the other
oh, of by divine grace he duly reflect on what he
times, there will become more alive to the power of truth,
with wivued under its impressions, and more influenced

the basis whole spirit, and character, and conduct.
pe the trutking description of the Virgin Mary's mind,

what the Shepherds told her, she kept all
of high he and pondered them in her heart. We

it har to follow her example, desiring the
"! Ilmaid, and the heart to meditate on the

cidding Christ. They are worth keeping and
Il in heart.

But it is to be feared that Christians but

very

little attend to this duty. Let this enquiry be put by each reader to his own conscience - What is my practice after hearing the word? Do I make it a point of duty to ponder and meditate on what I hear ? Do I ordinarily give a stated time for this?

Certaiuly, many return home to their family and friends, and enter on general conversation, or reading, totally unconnected with what they have heard. Some take up a weekly journal to pass the time, and others a trifling book; and so, in one way or other, all good thoughts are soon dissipated, and the sermon has, perhaps, hardly once after it was heard, received a passing reflection. Is it not the case with too many, that the mere act of hearing is that with which their minds and consciences are satisfied; and that the practising what they hear is a very inferior consideration? They desire, indeed, to be interested, quickened, and excited while they hear ; but they are careless about a conformity of life to the doctrines and precepts. The time after hearing is a most critical moment, as it respects our salvation. The word

may

then become effectual to our eternal good. The seed has been sown; God is ready to give the blessing: O let us seek it; let us not by impertinent visits, worldly business, or secular pleasures, lose the rich, the invaluable blessing.

The importance of this subsequent reflection, and improvement will appear, if we consider why we come to hear the word. No considerate person can surely be so ignorant as to come with the self-righteous idea of obliging God, as if He were indebted to us for coming. Hearing separated from practical influence, is neither commendable in itself, nor acceptable to God; it is in truth mere self-deception, and tends only to our ruin