the kingdom of God; and I look with no less compassion upon some persons, whose characters in common life may be respectable, when I see them unhappily blinded by their own wisdom; and while they account themselves, and are accounted by many others, masterbuilders in Zion, rejecting the only foundation upon which a sinner's hope can be safely built. your preferment, I am sure it will be no grief of mind to you at the hour of death, or the day of judgment, that you were enabled to follow the dictates of conscience, in opposition to all the pleas of custom or interest. Since, therefore, I have no desire of shaking your resolves, may we not drop this subject entirely? For, indeed, I act but an awkward part in it, being by no means myself an admirer of articles and creeds, or disposed I am far from thinking the Socinians all to be a warm advocate for church-power. hypocrites; but I think they are all in a most The propriety of our national establishment, dangerous error; nor do their principles exor of any other, is what I have not much to hibit to my view a whit more of the genuine do with; I found it as it is, nor have I influ- fruits of christianity than deism itself. You ence to alter it were I willing. The question say, "if they be sincere, and fail not for want in which I was concerned was simply, of diligence in searching, I cannot help thinkWhether I, rebus sic stantibus, could sub-ing, that God will not condemn them for an mit to it, so as conscientiously to take a inevitable defect in their understandings." designation to the ministry under it? I thought I could: I accordingly did, and I am thankful that I never have seen cause to repent it. Indeed, my friend, I have such a low opinion of man in his depraved state, that I believe no one has real sincerity in religious matters till God bestows it; and when he makes a person sincere in his desires after truth, he will assuredly guide him to the possession of it in due time, as our Lord speaks, John vi. 44, 45. To suppose that any persons can sincerely seek the way of salvation, and yet miss it through an inevitable defect of their understandings, would contradict the plain promises of the gospel, such as Matt. vii. 7, 8, John vii. 16, 17; but to suppose that nothing is necessary to be known which some persons who profess sincerity cannot receive, would be in effect to make the scriptures a nose of wax and open a wide door for scepticism. I am not a judge of the heart; but I may be sure, that whoever makes the foundation-stone a rock of offence, cannot be sincere in his inquiries. He may study the scriptures accurately, but he brings his own preconceived sentiments with him, and, instead of submitting them to the touchstone of truth, he makes them a rule by which he interprets. That they who lean to their own understandings should stumble and miscarry, I cannot wonder; for the same God who has promised to fill the hungry with good things, has threatened to send the rich empty away. So Matt. xi. 25. It is not through defect of understanding, but a want of simplicity and humility, that so many stumble like the blind at noon-day, and can see nothing of those great truths which are written in the gospel as with a sun-beam. You seem gently to charge me with a want of candour in what I observed or apprehended concerning the gentlemen of the Feathers Tavern. If I mistake not (for I retain no copies of my letters,) I expressed myself with a double restriction, by first saying "the leaders of that society," and then adding, "or some of them at least." I apprehend your candour will hardly lead you to suppose that there are none amongst them who would pull down the whole fabric, that is, I mean so far as it crosses the Socinian scheme, if it was left to their choice. I apprehend I may, without the least breach of candour, suppose that the exceptions which Mr. Lindsay has made to the Liturgy are not peculiar to himself. It seems plain in his case, and from his own writings, that the mere removal of subscriptions, which is the immediate and ostensible object of the clerical petition, could not have satisfied him; and it is past a doubt with me, that there are others of the clergy like minded with him. Indeed, I could wish to be thought candid by you; though, I confess, I am not a friend to that lukewarmness and indifference for truth, which bears the name of candour among many in the present day. I desire to maintain a spirit of candour and benevolence to all men, to wish them well, to do them every good office in my power, and to commend what appears to me commendable in a Socinian, as readily as in a Calvinist. You wish me to explain myself concerning But with some people I can only go usque the doctrine of the Trinity. I will try; yet ad aras. I must judge of principles by the I know I cannot, any farther than as he who word of God, and of the tree by its fruit. I taught me shall be pleased to bear witness in meddle with no man's final state; because I your heart to what I say. My first principle know that he who is exalted to give repent-in religion is what the scriptures teach me ance and remission of sins, can do it whenever, and to whomsoever he is pleased: yet I firmly believe, and I make no scruple of proclaiming it, that swearers, drunkards, adulterers, continuing such, cannot inherit of the utter depravity of human nature, in connexion with the spirituality and sanction of the law of God. I believe we are by nature sinners, by practice universally transgressors; that we are dead in trespasses and sin and misery, have fled to him for refuge, entrusted and devoted myself and my all to him. Since my mind has been enlightened, every thing within me, and every thing around me, confirms and explains to me what I read in scripture; and though I have reason enough to distrust my own judgment every hour, yet I have no reason to question the great essentials, which the Lord himself hath taught me. Besides a long letter, I send you a great book. A part of it, for I do not ask you to read the whole, may perhaps explain my meaning better than I have leisure to do sins; and that the bent of our natural spirit | coming when you will. I believe the Lord is enmity against the holiness, government, God has given you that sincerity which he and grace of God. Upon this ground I see, never disappoints. feel, and acknowledge the necessity of such a Far be it from me to arrogate infallibility salvation as the gospel proposes, which, at the to myself, or to any writer or preacher; yet, same time that it precludes boasting, and blessed be God, I am not left to float up and stains the pride of all human glory, affords down the uncertain tide of opinion, in those encouragement to those who may be thought, points wherein the peace of my soul is nearly or who may think themselves, the weakest or concerned. I know, yea, I infallibly know, the vilest of mankind, I believe, that what- whom I have believed. I am under no more ever notions a person may take up from edu- doubt about the way of salvation than of the cation, or system, no one ever did, or ever way to London. I cannot be deceived, bewill feel himself and own himself to be such cause the word of God cannot deceive me. a lost, miserable, hateful sinner, unless he be It is impossible, however, for me to give you, powerfully and supernaturally convinced by or any person, full satisfaction concerning my the Spirit of God. There is, when God evidence, because it is of an experimental pleases, a certain light thrown into the soul, nature, Rev. ii. 17. In general, it arises which differs, not merely in degree but in from the views I have received of the power, kind, toto genere, from any thing that can be compassion, and grace of Jesus, and a coneffected or produced by moral suasion or ar-sciousness that I, from a conviction of my gument. But (to take in another of your queries) the Holy Spirit teaches or reveals no new truths, either of doctrine or precept; but only enables us to understand what is already revealed in the scriptures. Here a change takes place; the person that was spiritually blind begins to see. The sinner's character, as described in the word of God, he finds to be a description of himself; that he is afar off, a stranger, a rebel; that he has hitherto lived in vain. Now he begins to see the necessity of an atonement, an advocate, a shepherd, a comforter; he can no more trust to his own wisdom, strength, and goodness, but, accounting all his former gain but loss, for the ex-myself. I set a high value upon this book cellency of the knowledge of Christ, he re- of Mr. Halyburton's; so that, unless I could nounces every other refuge, and ventures his replace it with another, I know not if I all upon the person, work, and promise of the would part with it for its weight in gold. Redeemer. In this way, I say he will find The first and longest treatise is, in my judgthe doctrine of the Trinity not only a propo- ment, a masterpiece; but I would chiefly wish sition but a principle; that is, from his own you to peruse the essay concerning faith, towants and situation he will have an abiding wards the close of the book. I need not beg conviction that the Son and Holy Spirit are you to read it carefully, and to read it all. God, and must be possessed of the attributes The importance of the subject, its immediate and powers of Deity, to support the offices connexion with your inquiries, and the acthe scriptures assign them, and to deserve curacy of the reasoning, will render the mothe confidence and worship the scriptures re- tive of my request unnecessary. I cannot quire to be placed in them, and paid to them. style him a very elegant writer; and, being Without this awakened state of mind, a di- a Scotchman, he abounds with the Scottish vine, reputed orthodox, will blunder wretch- idiom; but you will prefer truth to ornament. edly even in defending his own opinions. II long to hear your opinion of it. It seems have seen laboured defences of the Trinity, which have given me not much more satisfaction than I should probably receive from a dissertation upon the rainbow, composed by a man blind from his birth. In effect, the knowledge of God cannot be attained by studious discussion on our parts; it must be by a revelation on his part, Matt. xi. 27, and xvi. 17; a revelation, not objectively of new truth, but subjectively of new light in us. Then he that runs may read. Perhaps you may not quite understand my meaning, or not accede to my sentiments at present; I have little doubt, however, but the time is to me so adapted to some things that have passed between us as if written on purpose. The Inquiry concerning Regeneration and Justification, which stands last in the book, I do not desire, or even wish you to read; but if you should, and then think that you have read a speculation more curious than useful, I shall not contradict you. I think it must appear to you in that light; but it was bound up with the rest, and therefore could not stay behind; but I hope the Essay on Faith will please you. I take great pleasure in your correspondence, still more in the thought of your friend ship, which I hope to cultivate to the utmost, and to approve myself sincerely and affectionately yours. LETTER III. August 11, 1775. times the opening the eyes of the blind, Acts xxvi. 18; sometimes the raising the dead to life, Ephes. ii. 5. Till a person has experienced this change, he will be at a loss to form a right conception of it: but it means, not being proselyted to an opinion, but receiving a principle of divine life and light in the soul. And till this is received, the things of God, the truths of the gospel cannot be rightly discerned or understood by the utmost powers of fallen man, who, with all his wisdom, reason, and talents, is still but what the apostle calls the natural man, till the power of God visits his heart, 1 Cor. ii. 14. This work is sometimes wrought suddenly, as in the case of Lydia, Acts xvi. 14; at other times very gradually. A person who before was a stranger even to the form of godliness, or at best, content with a mere form, finds new thoughts arising in his mind, feels some concern about his sins, some desire to please God, some sus MY DEAR FRIEND,-Next week I go to London, where I purpose, if nothing unforeseen prevents, to stay a month. Many things which must necessarily be attended to before my departure, abridge me of that leisure which I could wish to employ in answering your last. However, I will spare you what I can. I thank you for yours. Your objections neither displease nor weary me. While truth is the object of your inquiry, the more freedom you use with me the better. Nor do they surprise me; for I have formerly made the like objections my-picions that all is not right. He examines his self. I have stood upon your ground, and I continue to hope you will one day stand upon mine. As I have told you more than once, I do not mean to dictate to you, or wish you to receive any thing upon my ipse dixit; but, in the simplicity of friendship, I will give you my thoughts from time to time upon the points you propose, and leave the event to the divine blessing. I am glad you do not account the Socinians master-builders. However, they esteem themselves so, and are so esteemed, not only by a few, as you think, but by many. I fear Socinianism spreads rapidly amongst us, and bids fair to be the prevailing scheme in this land, especially with those who profess to be the thinking part. The term Arminian, as at present applied, is very indiscriminate, and takes in a great variety of persons and sentiments, amongst whom, I believe, there are many who hold the fundamental truths of the gospel, and live a life of faith in the Son of God. I am far from supposing that God will guide every sincere person exactly to adopt all my sentiments. But there are some sentiments which I believe essential to the very state and character of a true christian. And these make him a christian, not merely by being his acknowledged sentiments, but by a certain peculiar manner in which he possesses them. There is a certain important change takes place in the heart, by the operation of the Spirit of God, before the soundest and most orthodox sentiments can have their proper influence upon us. This work, or change, the scriptures describe by various names, each of which is designed to teach us the marvellous effects it produces, and the almighty power by which it is produced. It is sometimes called a new birth, John iii. 3; sometimes a new creature, or a new creation, as 2 Cor. v. 17; sometimes the causing light to shine out of darkness, 2 Cor. iv. 6; some views of religion, hopes the best of them, and yet cannot rest satisfied in them. To-day perhaps, he thinks himself fixed; to-morrow he will be all uncertainty. He inquires of others; weighs, measures, considers, meets with sentiments which he had not attended to, thinks them plausible; but is presently shocked with objections or supposed consequences, which he finds himself unable to remove. As he goes on in his inquiry, his difficulties increase. New doubts arise in his mind; even the scriptures perplex him, and appear to as sert contrary things. He would sound the depths of truth by the plummet of his reason; but he finds his line is too short. Yet even now the man is under a guidance, which will at length lead him right. The importance of the subject takes up his thoughts, and takes off the relish he once had for the things of the world. He reads, he prays, he strives, he resolves; sometimes inward embarrassments and outward temptations bring him to his wits end. He almost wishes to stand where he is, and inquire no more; but he cannot stop. At length he begins to feel the inward depravity, which he had before owned as an opinion; a sense of sin and guilt cuts him out new work. Here reasoning will stand him in no stead. This is a painful change of mind; but it prepares the way for a blessing. It silences some objections better than a thousand arguments, it cuts the comb of his own wisdom and attainments; it makes him weary of working for life, and teaches him, in God's due time the meaning of that text, "To him that worketh not, but believeth in him who justifieth the ungodly, his faith is counted for righteousness." Then he learns that scriptural faith is a very different thing from a rational assent to the gospel,-that it is the immediate gift of God; (Ephes. ii. 8;) the operation of God; (Col. ii. 12;) that Christ is not only the object, but the author and finisher of faith (Heb. xii. 2;) and that faith bidden fruit. God was no longer his joy and is not so properly a part of that obedience we owe to God, as an inestimable benefit we receive from him, for Christ's sake, (Phil. i. 29,) which is the medium of our justification, (Rom. v. 1,) and the principle by which we are united to Christ, as the branch to the vine (John xvii. 21.) I am well aware of the pains taken to put a different sense upon these and other seemingly mysterious passages of scripture; but thus far we speak that which we know, and testify that which we have seen. I have described a path in which I have known many led, and in which I have walked myself. delight; he was averse from the thoughts of The gospel, my dear Sir, is a salvation appointed for those who are ready to perish, and is not designed to put them in a way to save themselves by their own works. It speaks to us as condemned already, and calls upon us to believe in a crucified Saviour, that we may receive redemption through his blood, even the forgiveness of our sins. And the Spirit of God, by the gospel, first convinces us of unbelief, sin, and misery; and then, by revealing the things of Jesus to our minds, enables us, as helpless sinners, to come to Christ, to receive him, to behold him, or in other words, to believe in him, and expect pardon, life, and grace from him; renouncing every hope and aim in which we once rested, and accounting all things loss and dung for the excellency of the know-corruptions to all his posterity." Let us ledge of Christ, John vi. 35; Is. xlv. 22, with John vi. 40; Col. ii. 6. In some of Omicron's letters you will find my thoughts more at large upon these subjects than I have now time to write them. For a farther illustration, I refer you to the MSS. sent herewith. The first part, written in short hand, does not so immediately concern our present point as the second, which you may read without a key. It relates to a matter of indisputable fact, concerning a person with whom, as you will perceive, I was well acquainted. You may depend upon the truth of every tittle. I entrust it to you in the confidence of friendship, and beg that it may not go out of your hands, and that, when you have perused it, you will return it, sealed up, by a safe conveyance, to my house. You will see in it the sentiments of a man of great learning, sound reasoning, an amiable and irreproachable character, and how little he accounted of all these advantages, when the Lord was pleased to enlighten his mind. Though we have not exactly the same views of human depravity, yet as we both agree to take our measure of it from the word of God, I trust we shall not always differ about it. Adam was created in the image of God, in righteousness and true holiness, Ephes. iv. 24. This moral image, I believe, was totally lost by sin. In that sense he died the day, the moment, he ate the for suppose, that the punishment annexed to eating the forbidden fruit had been the loss of Adam's rational powers, and that he should be degraded to the state and capacity of a brute. In this condition, had he begotten children, after the fall, in his own likeness, his nature being previously changed, they must have been of course brutes like himself; for he could not convey to them, those original powers which he had lost. Will this illustrate my meaning? Sin did not deprive him of rationality, but of spirituality. His nature became earthly, sensual, yea devilish; and this fallen nature, this carnal mind, which is enmity against God, which is not subject to his law, neither indeed can be (Rom. viii. 7,) we universally derive from him. Look upon children: they presently show themselves averse from good, but exceedingly propense to evil. This they can learn even without a master; but ten thousand instructors and instructions cannot instil good into them, so as to teach them to love their Creator, unless a divine power cooperates. Just as it is with the earth, which produces weeds spontaneously; but if you see a cabbage, or an apple-tree, you are sure it was planted or sown there, and did not spring from the soil. I know many hard questions may be started upon this subject; but the Lord, in due time, will clear his own cause, and vindicate his own ways. I leave all difficulties with him. It is sufficient for | afraid of hazarding-character, interest. preme that scripture asserts, and experience ferment, favour, &c. A sincerity of this proves, that it is thus in fact, Rom. iii. 9-51; kind I too seldom meet with: when I do, Job xiv. 4. Thus we have not only forfeited I account it a token for good, and am ready our happiness by transgression, but are, by to say, "No man can do this, except God be our depravity, incapable of it, and have no with him." However, sincerity is not conmore desire or taste for such a state as the version; but I believe it is always a forescriptures describe heaven to be, than a man runner of it. born deaf can have for a concert of music. And therefore our Lord declares, that except a man be born again, he not only shall not, but cannot, see the kingdom of God. Hence a twofold necessity of a Saviour-his blood for the pardon of sins, and his life, spirit, and grace, to quicken our souls, and form us anew for himself, that we may feel his love, and show forth his praise. I would not be uncharitable and censorious, hasty and peremptory in judging my fellow-creatures. But if I acknowledge the word of God, I cannot avoid forming my judgment upon it. It is true, I cannot look into people's hearts; but hearts and principles are delineated to my hand in the scriptures. I read, that no murderer has eternal life in him: I read likewise, "if any man St. Paul, before his conversion, was not love not the Lord Jesus Christ, let him be sincere, in the sense I hope you to be. He anathema;" and therefore I conclude, that thought himself in the right, without doubt, there are speculative errors, as heinous in as many have done when they killed God's their guilt, as destructive in their effects, as servants, John xvi. 2. He was blindly and murder; and that the most moral, regular obstinately zealous. I think he did not enter man, as to social life, if he loves not the into the merits of the cause, or inquire into Lord Jesus Christ, is in the sight of God, the facts with that attention which sincerity judge of all, as displeasing as a murderer. would have put him upon. You think that It has pleased God for the peace and support his sincerity and zeal were the very things of society, to put a black mark upon those that made him a chosen instrument; he him- sins which affect the peace and welfare of self speaks of them as the very things that our neighbour, such as adultery and murder. made him peculiarly unworthy of that honour, But undoubtedly the sins committed imme(1 Cor. xv. 9;) and he tells us, that he was diately against himself must be more heinous set forth as a pattern of the Lord's long-suf- than any which offend our fellow-creatures. ferings and mercy, that the very chief of The second commandment (Matt. xxii. 39,) sinners might be encouraged, 1 Tim. i. 15, is like the first; but it depends upon it, and 16. Had he been sincerely desirous to know is therefore inferior to it. Men ordinarily whether Jesus was the Messiah, there was judge otherwise. To live regardless of God enough in his character, doctrines, miracles, and the gospel is looked upon as a mere and the prophecies concerning him, to have pecadillo in comparison with offences against cleared up the point; but he took it for society. But sooner or later it will appear granted he was right in his opinion, and otherwise to all. A parcel of robbers may hurried blindly on, and was, as he said him- pique themselves upon the justice, honour, self, exceedingly mad against them. Such and truth they observe towards one another; a kind of sincerity is common enough. Peo- but, because they set up a petty interest, ple believe themselves right, and therefore which is inconsistent with the public good, treat others with scorn or rage, appeal to the they are deservedly accounted villains, and scriptures, but first lay down their own pre-treated as such, notwithstanding their petty conceived sentiments for truths, and then morality among themselves. Now such a examine what scriptures they can find to company of robbers bears a much greater countenance them. Surely a person's think- proportion to a whole nation, than a nation, ing himself right, will not give a sanction to or all the nations of the earth, bears to the all that he does under that persuasion. great God. Our dependence upon him is absolute, our obligations to him infinite. In vain shall men plead their moral discharge of relative duties to each other, if they fail in the unspeakably greater relation under which they stand to God; and therefore, when I see people living without God in the world, as all do till they are converted, I cannot but judge them in a dangerous state: Ignorance and obstinacy are in themselves sinful, and no plea of sincerity will exempt from the danger of being under their influence, Is. xxvii. 11, Luke vi. 39. It appears to me, that, though you will not follow any man implicitly, you are desirous of discovering your mistakes, supposing you are mistaken in any point of importance. You read and examine the word of God, not to find not because I take pleasure in censuring, arms wherein to defend your sentiments at or think myself authorised to pass sentence all events, but to know whether they are de- upon my fellow caeatures, but because the fensible or not. You pray for God's light scriptures decide expressly on the case, and and teaching, and in this search you are wil- I am bound to take my sentiments from ling to risk what men are commonly much thence. |