RULES FOR STUDYING THE BIBLE.

RULE I. We must be satisfied, before we can read the Scriptures understandingly, or profitably, that our hind Father intended them for his erring creatures of earth.

THEY are not addressed to angels, demons, infants, or idiots; but to lost sinners who need a Savior. If the precious oracles had been addressed to a chosen few called preachers, or expounders, the people would be dependent upon mortal aid and doubtful expositions for light; but we should thank God, that this rich source and pure fountain of truth, like rippling streams and cooling brooks to the thirsty, flows even to us, most unworthy creatures. If we fail learning the truth as it is in Christ Jesus, great will be our ignorance, and sad our misfortunes. Said the blessed Savior, "My words shall judge you in the last day." We should not forget that God gave his word to man in his fallen and condemned state, and that it was his design to adapt it to all his spiritual wants. In the clearness of this pure light, the primitive Christians sincerely rejoiced, and triumphed amid persecutions and the severest trials. The timid were made strong, even in prison, and the consuming flames.

In trusting frail man's opinions, there is always doubt; but the poor wanderer of earth, who regards the Bible as "The light to his feet and lamp to his path," can say, "I know if this earthly house of my tabernacle were dissolved, I have a building of God, a house not made with hands, eternal in the Heavens."

This point admitted, we shall be encouraged to believe that, the Bible is not a sealed book—that it is what it purports to be—a volume of revelations from Heaven. True, there are things, "hard to be understood, which they that are unlearned and unstable, wrest to their own destruction," yet the great and cardinal features of the Bible are so plain and so impressive, that "he that runs may read." Children need not err in the practices of the Scriptures. No one should blind his eyes to the meaning of sin, and its deplorable consequences. "All unrighteousness is sin;" and while we look into the Bible as a mirror, that reflects perfectly our moral features, we may be changed into the image of our God, "From glory to glory, even as by the Spirit of the Lord."

If parents, in sending their children to school, should be so unfortunate as to select teachers who would impress the young mind with the idea that, their books were incomprehensible—too difficult to be mastered,— discouragement would press heavily upon their young and timid hearts, and the confidence so essential to success, would be taken from them. No threats or stripes can enable them to surmount the obstruction. The child is at least half educated, when it becomes fully inspired with the idea, enforced by Napoleon upon a young man who hesitated at his task, by telling him that, "A youth should regard nothing as impossible."

When, therefore, we open the divine volume, we should not only consider it as God's book to the lost, but sufficiently plain for all to read with marked advantage. "With such encouragements we may gather rich jewels from every page.

RULE II. In reading the Bible, the study of words is not to be disregarded.

In reading a plain history, we often, by neglecting the meaning of a few simple words, soon find ourselves bewildered and discouraged — the book becomes tiresome, and we lay it aside, either in disgust, or with the saddening thought that, we are not competent to grasp its meaning. Too often, we read in such haste that, we can make nothing our own. Far better would it be, to read a passage, or chapter, two or three, or even a dozen times, than to glide over it, without properly digesting the matter contained in it. The great and learned men of the world agree that, each word has one, and but one, literal meaning. No word, in its introduction, was ever used figuratively; but was intended to express a thought; and hence, words are said, rightly, to be signs of ideas. If the word is employed to express an action, the action is one, and never two. Thus run, always carries with it a single idea, whether the object is to express the running of a man; the running of a horse; the running of a steamboat, or railroad-car. If the writer intends by a word, to denote an object, we must bear in mind, if the word is appropriate, it gives the full image of the object to the mind, or it gives nothing. Thus, the word boat, invariably presents to the mind a water craft, of some kind, and nothing else. It is proper to say that, words are frequently employed out of their literal use, and then, they are said to be metaphorical.

But we must not infer that, a figurative use of the word gives a new and original meaning. True, the learned Ernesti tells us that, "A metaphorical meaning sometimes, by use, becomes the literal signification of the word." Use has also changed its relations to other words. We should not forget to impress the reader with the thought expressed by Archbishop Whately that, "Metaphysical meanings, as long as words retain their original meaning, must conform to their literal signification."

Although words in the same book, and on the same page, are applied differently, they still center in a single root meaning. In examining a word, therefore, we should endeavor in the first place, to get "its heart, from which, as from a fruitful seed, all the others unfold themselves." We will introduce to the reader's attention, the authority of the very learned and accurate thinker, R. C. French, Professor of Divinity in King's College, London. He says, "A word has originally but one meaning, and that all others, however widely they may diverge from one another, and seem to recede from this one, may yet be affiliated upon it, may be brought back to the one center meaning, which grasps and knits them altogether; just as the races of men; black, white and red, despite of their present diversion and dispersion, have a central point of unity in their first parents. Here is the word 'post;' how various are the senses in which it is employed; 'post-office,' 'post-haste,' a 'post' standing in the ground, a military 'post,' an official' post,' to 'post' a ledger.

Might not one, at first, presume it impossible to bring all these uses of 'post' to a common center? Yet, indeed, when once on the right track nothing is easier; 'post' is the Latin 'positus,' that which is placed; the piece of timber is 'placed' in the ground, and so a 'post;' a military station is a 'post,' for a man is 'placed' in it, and must not quit it without orders; to travel 'post,' is to have certain relays of horses 'placed' at intervals, so that no delay on the road may occur; the 'post'-office, is that which avails itself of this mode of communication; to 'post' a ledger, is to 'place' or register its several items." Hundreds of similar examples might be given, but the result would be the same.

In reading the Bible, suppose the first word that meets the eye, is 'faith.' If we cannot find a satisfactory meaning in the dictionary, we might refer the sense to the decision of the Scriptures. In opening at the 11th chapter of Hebrews and first verse, we are informed that, "Faith is the substance, (confidence) of things hoped for, and evidence of things not seen." This is satisfactory without comment or explanation; and whenever we find the word in the Bible, we may rest assured, the idea is that of confidence in the truth of what is written. Thus, it is our rejoicing confidence that, Christ died for our sins; that he rose from the dead for our justification; and that if we follow him, through evil, as well as good report, our heartfelt conviction is that, we shall reign with him in heaven.

In the word 'church,' we have the simple idea of an assemblage of persons, without regard to the business for which they may be convened; but when we see the phrase, "Church of Christ," we have the idea of a company of Christ's disciples—a body of the Saints.

What a vast amount of evil might be averted, if religious teachers and students of the Bible, would apply this rule to many words in reference to which the controversies are so exciting; as the word 'repent,' and the word 'baptize.' Each has a definite meaning and may be easily learned. If, for instance, 'baptize' is a word of any language, we know it has one meaning and but one. Whatever it might be, it should be written in the Bible, and this, and this alone, would put an end to all strife on this long vexed question. Indeed, most, if not all religious controversies might be easily settled in this manner. But time and space fail us to say half that might be useful to the young student of the Bible upon this very important rule.

RULE III. We should read, not to prove a system, but to learn the truth.

Most persons are brought up with unyielding prejudices in favor of a particular denomination or system of religion. Denominational prejudices seldom, if ever, fail to warp the judgment and bias the conclusions. When the Bible is read as a text or proof-book, it seems impossible to learn the truth as it is set forth. Suppose we admit, in obedience to the ordinary custom of preaching from texts, that there is matter in each verse for a sermon, and in many instances, in each clause of a verse in the Bible, and that this is the true mode of getting at the sense of the Scriptures, in what time, could a diligent learner, become familiar with the Bible? If we were all to live to the age of Methuselah, we would be but beginners in the science of religion. But when we take into consideration the fearful truth that, at least half of these text sermons are preached as far from the text as Heaven is from earth, we begin to doubt whether we would receive more error than truth in such a procedure. A correct history of such preaching would have the subject of spiritual improvement in fearful doubt, to say the least.

When the Bible is read as a text-book, of course, it is presumed there is no connection in the divine oracles, and that the different parts contribute but little, if any, to a satisfactory solution of the whole record. In this view, the Bible is a book of proverbs and disjointed sentences and clauses, each of which has to be studied independently of all the rest. On this plan, anything, everything may be proved with equal ease. Have not the most contradictory systems been established by this license with the word of God? Each system is presumed to be independent of the Bible, and to have an existence without it. In reading the various creeds, few, if any, of the articles, are in the words and forms of the Scriptures; but their framers tell us that, they agree with the Bible, and are the very essence of God's word. It is an alarming error to conclude that, there are Bible ideas, which cannot be expressed in the words of the Bible. When we prefer other forms of speech, it is a tacit admission that, we are best pleased with things which are not sacred; and, indeed, that we are not dependent for our religious information upon the plain teachings of the Scriptures. As intimated, all human systems are made on this plan.

Were it our object to prove the truth of Romanism, granting us this liberty, we should read the Bible with the idea that, it was our business, to find all the Catholic passages in the Scriptures. In the first place, other passages could have but little, if any, effect upon our minds. It is doubtful, whether, adopting this mode of investigation, we could receive the proper impression of the meaning of one verse in a thousand. But in the prosecution of our labor, we would begin to read with our articles in our mind and heart; and, perhaps, in Genesis, Exodus, or some one of the five books of Moses, we might, perhaps, find a single verse or clause, in unison with our creed;—this passage, we would mark as suitable; and to conform to general custom, we would extract it from its connection, and append it as proof to one of our cherished articles. Thus, we might proceed through both the Old and New Testament, cutting, carving, and splitting the sentences of the Bible, to get proofs for our systems. In this manner, we might demonstrate, at least to our satisfaction, that the good Peter was not only a rock, but by selecting an article from one part, and a noun from another, possibly, we might prove that he was the rock, on which Christ built His church; and with a slight effort of imagination, we might make this same modest Peter the head of the church and the first Roman pontiff.

But could we not quite as easily establish Calvinism or Armenianism, in this same manner? Who would find it an arduous task to prove universal salvation without regard to conduct or character, with such liberty? Did we design to prove Universalism, we would select such passages as, "God sent not his son into the world to condemn the world; but that the world through Him might be saved," (Jno. iii, 17); "God is the Savior of all men," (1 Tim. iv, 10), etc. Where is the evil? Is it not too much to assert that, the very words of the Bible, convey a false idea when they are detached from their connection. In keeping with the declaration that, "God sent not his son to condemn the world," it is said by our Lord, "He that believeth not, is condemned already, because he had not believed in the name of the only begotten son of God," (Jno. iii, 18); and while Paul says: "God is the Savior (preserver) of all men," in the very next words, he informs us that, He is "specially" a Savior "of those that believe."

Might we not quite as adroitly prove, by this mode, that, there is no God, or that, there are many Gods — as many as the Greeks, Romans, and Egyptians worshiped? We find the words in the Bible, "there is no God,"—this is enough to show the point;—but the whole passage asserts that, "The fool has said in his heart, there is no God." Ps. xiv, 1. The Apostle tells us, "There be that are called Gods, whether in Heaven or on earth, (as there be gods many, and lords many) but to us there is but one God, the Father," (1 Cor. viii, 5, 6). But does not the reader perceive that, with such an object in view, in reading the Scriptures, there is neither probability or possibility of aiming at the truth?

We may gravely ask, when we observe so many contradictions in the various denominations, how shall we read the Bible to profit? There is no doubt our Heavenly Father intended that his word should make all proper moral impressions on the mind; and necessarily, the first object to attain is, to remove every obstruction between the heart and the Divine volume. We should endeavor, in reading, to stand erect before God, and if possible, forget all prejudice, and we are not sure but it would be well, to forget all we believe of a religious character. Having thus brushed the clouds out of our way, we should say with the good Samuel, "Speak Lord, for thy servant heareth."

We recollect a good illustration of the rule, with an excellent preacher and his faithful wife. They had long been in clouds and darkness in relation to many things in the Bible. The fact is, they had received from their early teachers things that were not true, yet from long habit, they loved them; but in reading they could not get them and the Bible in unison. The struggle was intense; but as the preacher's heart finally yielded to the Spirit's teaching, instead of the teaching of men, he said to his wife, "Let us open the book, and hear God speak, while we will be content to listen to what he says." The triumph was complete —traditions were abandoned, God spoke to the heart through his word—both grew "Strong inthe Lord and inthe powerof his might." This humble man told us, years afterward, that, he never afterward entertained a doubt as to his position in religion. Indeed, there is no occasion to doubt, if we believe through the truth "as it is written."

Hence, in reading Genesis i, 1, "In the beginning God created the Heaven and the earth," we should not ask, What does this prove? but, What does it teach? Moses had no geological theory to prove, and he intended, simply, to state that, "First of all, God made the Heaven and the earth"—God is the Author of all. When the Savior said, "Go teach the nations, baptizing them into the name of the Father, Son and Holy Spirit," the only question should be, What does Christ say? If we know his will, happy will we be, if we do it. Proceeding to read in this manner, we cannot see how any one can fail to learn the truth in its simplicity and power.

RULE IV. We should read the Bible with the idea that, God is his own interpreter, and he has made it plain.

Unfortunately for the world, the Romish doctors, at an early period in the history of the church, authoritatively established the dogma that, the Bible could be of no service without a church interpretation. From that sad hour, the precious oracles have been vailed. While Protestants deny the authority of the Romish priests, to interpret for the world, they maintain the right of "private judgment," in the sense that, each individual is authorized to make a creed to suit himself; so it does not contradict the creed of the respective party. If the world understood, by private judgment, the right of every one to read, understand and believe the Scriptures as they are written, not only would all good men concur, but such a rule, faithfully carried out, would rid the world of much idle speculation. Our observation of those who advocate, what they are pleased to call, "liberty of conscience," under the head of "private judgment," leads us to the conclusion that, their pretended right to "think for themselves," not only gives each one the liberty to construct and maintain, the wildest views; but as a class, they are generally as exclusive and overbearing, as the Pope himself. While the Romanists advocate one authoritative system of interpretations, the "private judgment" of the age emboldens the millions to make an infallible rule of their whims, caprices and fleshly passions, under the imposing head of "freedom." The fact is, men are entitled to no authoritative opinions, in religion; and if they even honestly miss the truth, as our mother Eve did, in eating the forbidden fruit, it is at their own peril. God says, (Isai. lv, 8, 9), "My thoughts are not as your thoughts, neither are your ways as my ways. For as the Heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts." Men speak and write upon this subject, as if the Bible were not a revelation. It should be remembered that, a revelation is a development of things not previously known, and, if we agree that, God made the revelations attributed to him, it would be an extremely strange conclusion for us to suppose, they are not as plain as their Author intended they should be; or that they are not completely adapted to those for whom they were intended, and perfectly satisfactory.

But not to be tedious, the Bible, is really and, to all intents and purposes, a book of explanations and interpretations of God's mind to the world. When, therefore, we say it is a revelation, explanation and interpretation of our Heavenly Father's will, it would be highly incongruous, to maintain, this revelation, had yet to be revealed, or that these explanations or interpretations, still demanded explanations and interpretations, in the sense, at least, in which these words are used in modern time. It must be offensive to the Majesty of Heaven and earth, to assert, His interpretations and revelations, still require expositions to adapt them to man. If God required an interpreter, mortals should not be selected for the purpose. Jesus Christ came, "To make known," reveal, "his Father to the world;" and his work is so perfect that, every effort to make it plainer, only "darkens counsel with words without meaning."

All the sacred records contradict the supposition that, an interpreter is needed. Words, as we have learned, are the signs of ideas, and when we admit that, Jehovah employed the words and phrases with which his creatures were familiar, it is not reasonable to suppose, that everything is not as plain, as God himself could make it.

A few examples from the Scriptures will, we think, settle this apparently difficult question.

Our Savior said, "He that believeth on me, as the Scripture hath said, out of his belly shall now rivers of living water," (Jno. vii, 38). Notice, gentle reader, we are to believe as the Scriptures have said. How is this done, but in the very words of the Scriptures i In the ever-memorable prayer of our Lord, the subject is brought vividly to view thus, "Neither pray I for these alone, but for them also who shall believe on me through their word; that they all may be one, as thou, Father, art in me, and I in thee, (Jno. xvii, 20). It is not difficult to see, that correct belief in Jesus Christ, is through the word of the Apostles. They spoke as the Spirit gave them words, or "utterance," and the words believed put the hearers in possession of the faith, the end of which, is the salvation of the soul.

In the great commission, the apostles are commanded to, "Preach the Gospel." Mind, they are not authorized to expound, explain or interpret the Gospel, but simply to preach it. They had no right to express the slightest opinion concerning it, under the false show of freedom—liberty of conscience —and had they done so, they would have forfeited all respect as credible witnesses and ministers of the word.

Why was such a mission given? Did not our Lord know that the Gospel was, and is, completely adapted to all for whom it is intended? The simple, plain, and naked truth, when fairly translated, is in the only form the belief of which will constitute Christian faith. The belief of expositions, interpretations and opinions of the word, is not the faith that brings to the soul peace and full satisfaction.

In Paul's last letter to his beloved Timothy, he says: "I charge thee, therefore, before God, and the Lord Jesus Christ, who shall judge the quick and the dead, at his appearing and his kingdom; Preach the word," (2 Tim. iv, 1, 2). Can the reader farther doubt that a hearty belief of the very words of the Bible, is the only true faith?

How pleasant it is to reflect that, when we read or hear the word of God, we are in the closest converse with our Father in Heaven,—with our blessed Savior Jesus Christ, and with the God-Spirit, our advocate of the Christian institution! When we believe and obey these words, we believe and obey God, and enjoy all correct assurances of acceptance with our Creator. The many exceedingly great and precious promises of the Bible, afford to the pious heart a hope, which "Is an anchor to the soul, both sure and steadfast, and which entereth into the veil, whither the forerunner has entered for us." Are we told that, on this plan, we have no use for preachers to be called of God, to make known the glad tidings? True, if we know the truth already, it cannot be made known to us a second time, and we are willing to admit that, we have no men called now, as were the ambassadors of our Lord. When they were commissioned, the New Testament was not written, and its contents were not known. These preachers had the treasures of the Gospel in "earthen vessels"—they were the sacred reservoirs of the fountain of wisdom, into which the angels in vain, desired to look. They "brought glad-tidings of good things," which no preacher now "brings." Nevertheless, God makes it the duty of "faithful men" in this age, as he has done since the Gospel was first published, to announce the things that are written for the salvation of the ruined sons and daughters of earth. Consequently, all Christians are called to their respective duties in proportion to the "ability" of each, and happy shall he or she be, who does the will of the Father.

RULE V. The different portions of the Scriptures, should be read with direct reference to their legitimate connections.

If a passage should appear difficult at the first reading, we should carefully examine all parallel passages; and we would soon learn that, the different parts, furnish perfect commentaries. In thus "comparing spiritual things with spiritual," we could scarcely fail to learn the true intent and purpose of the various writers.

Should we, for instance, desire to study the subject of Faith, we would act wisely in comparing a number of connections and passages on this subject. In thus comparing the Scriptures, we would learn, 1st, that, "Faith is the substance of things hoped for, and the evidence of things not seen," (Heb. xi, 1); 2dly, that "Faith comes by hearing, and hearing by the word of God," (Ro. x, 17); 3dly, that, "With the heart man believeth unto righteousness, and with the mouth confession is made unto salvation," (Ro. x, 10); 4thly, that, "He that believeth on the Son hath everlasting life," (Jno. iii, 36); and in the 5th, and last place, that, "Whosoever believeth on him (the Son) shall not be ashamed." Ro. ix, 33. In the same manner, we may examine most scriptural subjects with equal satisfaction.

Oft-times, by looking at a single passage without regarding the connection, we are liable to be deceived, and thrown into dangerous errors. Especially, should we look narrowly at the context of everything that strikes us as being difficult; and, we should not hasten to conclusions, before we have finished the connection. For illustration, the apostle Paul introduces an argument in the first part of the epistle to the Hebrews, which he does not close, till he reaches the tenth chapter. Other examples might be adduced, but we deem them unnecessary.

RULE VI. In reading, attention should be given to the character of the persons addressed.

Parts of the Bible were written exclusively for the Jews, and can strictly be applied to no other people; other parts, are intended for the world, or such as profess no religion; and again, we have many books which were designed for churches or individual Christians alone. The repeated failures, in this particular, produce the greatest confusion of society, of which mention is made in the Scriptures. The reader will find a good illustration in the wise judgment of the Lord, in confounding the tongues in the building of the tower of Babel. The condition of affairs, when the languages were confounded, leads us immediately to conclude that, the workmen were prevented from proceeding in the enterprise, from incapacity to express the name of the work intended, and the character of the assistants necessary to carry it forward. Thus the superintendent, who desired "more brick," would cry out for mortar; another, who desired stones, would call for grass; and still another, who wanted more timber, would vociferate, water, water! The consequence was, the tower could go no higher; but stood as an eternal monument of man's folly and utter incapacity to construct any edifice resembling the works of the Father. Not so in building the ark. Noah worked under divine directions, and every part proceeded in its proper order to completion. Not thus, in the erection of the Temple by Solomon. Rules were given for the preparation of all the materials, and when they were brought together, "there was not the sound of a hammer or any iron instrument," in rearing that most splendid edifice of earth. "God was in it."

Neglect of this rule, is the most fruitful source of the disputes and contradictions of the various denominations in our own times. A few illustrations will be of service.

In the days of King Solomon, it was "Better to go to the house of mourning, than to the house of feasting," and hence the people of the Lord took much interest in sympathizing with their afflicted brethren. The Apostle exhorts to "weep (mourn) with them that weep, and rejoice with them that rejoice." Christians are always benefited by mingling their sorrows and tears with those of the distressed. They feel that, "Sorrow is better than laughter," and by the "sadness of the countenance, the heart is made better." But when the Christian duty, and Christian privilege of mourning, is applied to the world, with the promise that by mourning for sins, they shall be forgiven, the whole subject is thrown into sad confusion. It places the sinner in extreme doubt, whether Christ has any positive appointment for remission to aliens, and thus, he is led into the most extravagant experiments to gain the power of God. This confusion arises from misapplying the declaration of the Savior to his disciples, on the Mount, when they were separate from the multitude," Blessed are they that mourn; for they shall be comforted." Mat. v, 4. That it was addressed to the disciples alone, is obvious, from the parallel passage in Luke. "And he lifted up his eyes on his disciples, and said, Blessed be ye poor; for yours is the kingdom of God. Blessed are ye that hunger now; for ye shall be filled. Blessed are ye that weep (mourn) now; for ye shall laugh. Blessed are ye when men shall hate you, and when they shall separate you from their company, and shall reproach you, and cast out your names as evil for the Son of man's sake. Rejoice ye in that day and leap for joy; for behold, your reward is great in Heaven." Luke vi, 20-22. When the sinner is put to struggling and mourning for something, he knows not what; but with the faint hope that, light will burst upon the soul, when, perhaps, he is least anticipating it, his condition is truly pitiable. There is in the practice a most dangerous deception. The horrors of the damned are portrayed in the darkest colors, and his own character is presented as the worst in existence, for the purpose of thrusting him, as nearly as possible, into the regions of "the awful gulf;" and it is well understood that, the lower the miserable victim can be sunk, the more speedily will exhausted nature react. So soon as the worst of this fearful storm of feeling has past, the patient, of course, feels that, his bitter tears have washed away a part at least, if not all his load of anguish; and this effort of overburdened nature to be free, is whispered into the deceived heart, as religion, and a clear receipt of remission. This trick of the age, arises from applying to penitents Scriptures which were never designed for them. Another example may be drawn from the address of Paul to Christians, "Let a man examine himself, and so let him eat of that bread and drink of that cup." 1 Cor. xi, 28. It will not be forgotten that, "Many of the Corinthians hearing, believed, and were baptized." Acts xviii, 8. But this preparatory examination, which was enjoined exclusively on such as had believed with all the heart unto righteousness, renounced their sins, and been baptized into Christ; when applied to saints and sinners indiscriminately, with the exhortation to examine themselves, and if they "feel worthy to partake of the Lord's Supper," is well calculated to scandalize this most solemn feast of the church of God, A third and last example, may be drawn from the practice of the different denominations in directing the last in the way of salvation.

To the jailer, Paul said: "Believe on the Lord Jesus Christ, and thou shalt be saved and thy house," (Acts xvi, 31); to other inquiries, an inspired apostle said: "Repent, and be baptized every one of you, in the name of Jesus Christ, for the remission of sins, and you shall receive the gift of the Holy Spirit," (Acts ii, 38); but again, a sinner is told to "Arise and be baptized, and wash away his sins, calling on the name of the Lord." Acts xxii, 16. Are not these Scriptures quoted, by the most popular preachers, for the purpose of contradicting each other? Are the passages really contradictory? If they are, the Bible is not a credible book. But does it not become the teachers of the various systems to, either expunge a part of these Scriptures, or harmonize them?

Why were these seeming contradictions written? The answer is not difficult. It was in consequence of the differences of the character of the persons addressed. Hence, to the jailer, the apostle said: "Believe," and the appropriateness of the direction is apparent from the fact, that he had not previously been instructed in the faith of Christ. Afterward, the apostles, "spoke the word of the Lord to the jailer and all that were in his house;" of course, they were taught the nature of belief and its evidence; and the consequence was, that the same hour of the night, all were baptized, and became rejoicing Christians. To the unbeliever, it would be altogether inappropriate to say, repent, pray or be baptized. But if we have evidence of the existence of faith, it would be fanciful to say, believe. The Pentecostians had heard Peter preach the word, and, as evidence that they believed, they were "pricked in their heart," and cried, "Men and brethren, what shall we do?" The inspired Peter answered, "Repent." The most superficial reader can see the propriety of these different directions.

But suppose we could find an example of one who had believed with all his heart, and had repented of every sin, still was not a Christian, What should we direct him to do? We have a case in point. Saul of Tarsus, believed with his whole soul, the very moment he heard the voice from Heaven, "I am Jesus whom thou persecutest." From this instant, for three days, he neither ate nor drank anything, and all must agree that, during these sad hours, he not only had ample opportunity to reflect on his lost condition, but did, from the depths of his soul, repent of every sin. In this condition, it would have been foolish for Ananias to say, believe, repent, or pray, for he had believed, repented, and prayed. "What will you have me to do?" was the inquiry. Ananias approaches him to answer the prayer, and said: "Now why tarriest thou, arise and be baptized, and wash away thy sins, calling on the name of the Lord. Acts xxii, 16. There is, therefore, no contradiction in these Scriptures. Hence, the reader will at once see, and feel the necessity of understanding clearly the character of the persons addressed in the different parts of the Bible.

RULE VII. The proper division of the Bible, should be constantly before the mind of the reader.

Although this rule very nearly affiliates to the, sixth, there are important bearings which somewhat differ, and under this head, we can introduce matter which does not seem so appropriate under the former.

The apostle, in giving the qualifications of an "approved workman," or preacher of the gospel, places the ability to "Rightly divide the work of truth," as an indispensable prerequisite.

The reader will easily discover that, in the elucidation of this last, and in our judgment, most important rule for reading the Bible, we have before us a wide field for illustration.

In the first place, we beg leave to report a case, for the truth of which we are responsible. Tears ago, in our travels, we spent a night at a town in a southern state, and heard the following conversation with the lady who presided at the supper table. She was asked:

"Are you a member of any church?" The lady in a feeble voice replied, "No." "Why are you not?" "I could not get religion." "Did you try?" "Yes," was the reply, "I tried several years, and when I saw many succeed so easily, I felt that there was none for me; and I have not prayed since." "Do you read the Bible?" said the fair inquirer. "Not now," said the woman, with a sad heart. "Why do you not read?" said she. "I cannot understand the Bible; and when I saw, many years ago, that I could not understand the Scriptures, I quit reading." The next question asked was; "What part of the Bible did you read, to learn how to become a Christian?" "Oh!" said the lady, "I was not particular; I found very pretty reading in Job, the Psalms, and more, I believe in Proverbs." The reader will discover that, this honest, yet deluded daughter of an old preacher, was looking up and down the Scriptures, hoping that she would, by chance, light upon some place that would show her how to "get religion." Her friends knew not how to direct her, and were, indeed, so shamefully ignorant that, they could not inform her; religion is not something which people "get," but a practice. James i, 26. She had no idea of the object of the books of the Old or New Testament, and presumed she would as likely learn how to become a Christian from the Proverbs of Solomon, the Psalms of David, or the distresses of poor, old, afflicted Job, as any part of the New Testament. Her father ought to have been able to teach her, that the Old Testament was not written for the purpose of giving information in reference to becoming the disciples of Jesus Christ. Indeed, she ought to have known, that it was written long before Christ was born, or Christianity was revealed; and that Job, David and Solomon, all died looking for better things, but were not permitted to see the rising of the Sun of righteousness with healings in his wings.

If we are not mistaken, thousands of sincere persons read the Bible, with quite as much uncertainty as this good woman; and it is to them, so far as intelligence is concerned, a sealed book. Not many years since, she died, we are informed, as she had lived, without hope and without God.

If school teachers were to treat their pupils, as too many preachers and writers treat their congregations and readers, it would become a matter of grave deliberation, whether the schoolmaster should not be dismissed. Suppose the teacher, in opening his school, should require each pupil to bring all the books necessary to complete his education. The pupils, or perhaps the parents, would bring the 'Alphabetical Primer;' the 'Speller;' the various 'Headers;' the 'Grammar;^' 'Geography;' 'Arithmetic; perhaps 'Algebra,' 'Geometry,' etc., in the Mathematical line; a book on 'Chemistry;' another on 'Geology,' etc., etc., to the end of the course. We will witness this teacher's debut. Little John asks: "Mr. Schoolmaster, what shall I study?" The grave pedagogue replies; "You have all the books necessary to take you to Congress, and you may begin where you please, you have to study them all." Look at John, he has taken up 'Algebra,' wrong end up—hear him read;—that's fluent — a smart scholar he; but the poor little fellow does not know his letters, and of course, he can understand nothing in the book. This reminds us of members of the Romish Church, who read the service in Latin, without understanding a word that they read. But look round, and you will see the rest of the pupils in equal confusion. The more they study, the less they know,— their path grows darker and darker, and finally the disappointed children become weary, and throw down their books in disgust. "Mind your books," says the teacher; it is all to no effect, they cannot learn. What is the reason? The teacher began wrong, and years of labor on this plan, would be of no service. This, reader, is not an unapt illustration of reading the Scriptures.

The wise teacher will have his pupils begin at the alphabet, and proceed regularly and inductively, till they can master the highest branches. When one desires to study arithmetic, there is an appropriate book for the purpose; and no substitute will answer in its place. To learn grammar, geography, chemistry, etc., there are books entirely suitable. But we should remember that, geography cannot be learned from the treatise on algebra, neither can geology be learned from a treatise on music, and the best talent and closest application, will not enable students to surmount mistakes in selecting the books appropriate to the several departments of science.

These suggestions, it is hoped, will picture forth, the usual plan of studying religious subjects, and direct attention to a better plan. There is a proper beginning, and unless we start at the right point, we will miss the truth as far, as the clumsy surveyor, who would attempt to determine an amount of land, without a starting or concluding corner. The greater the labor, the greater the confusion in his plots.

A part of the Bible is appropriated to the Patriarchal religion; another part to the Jewish; and still, a third develops the Christian institution. These dispensations of divine wisdom, should be kept as separate as God has made them; and the books which treat of each, to be comprehended, must be read with direct reference to their respective subjects.

With these simple rules, we shall proceed to another, and still more interesting division of our subject.