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 LIBR^RY^ 
 
 Theological Seminary 
 
 PRINCETON, N. J. 
 
 BX 6217 .F83 1826 
 Morris, J. W. 1763-1836. 
 Miscellaneous pieces on 
 various religious subjects 
 
 A DONATION 
 
 Heceiued 
 
 i^^/lrx^. jf^ 
 
MISCELLANEOUS PIECES 
 
 ON VARIOUS RELIGIOUS SUBJECTS, 
 
 lEINO THE LAST REMAINS OF 
 
 THE REV. ANDREW FULLER. 
 
 COLLECTED AND ARRANGED, 
 
 WITH OCCASIONAL NOTES, 
 
 BY J. W. MORRIS. 
 
 INTENDED AS A SUPPLEMENT TO HIS MEMOIRS OF THE AUTHOR. 
 
 1.0^ HON : 
 
 WIGHTMAN AND CRAMP, 24, PATERNOSTER ROW. 
 
 1826. 
 
ENTERED AT STATIONERS' HALL. 
 
 s, Printer, Bungay. 
 
IS 
 
 J 
 
 CONTE^NTS. 
 
 Page 
 
 Preface ix 
 
 Impropriety of Instrumental music in Christian Wor- 
 ship, in Reply to a Correspondent . . .17 
 
 Unlawfulness of Instrumental music in Christian Wor- 
 ship ......... 21 
 
 Reflections on Mr. Belsham's Review of Mr. Wilber- 
 force's Treatise ....... 29 
 
 Ezekiel's Visions ....... 36 
 
 Remarks on Public Collections for building Places 
 of Worship ........ 38 
 
 Doctrine of Imputed Righteousness . . . . 40 
 
 Doctrine of Imputed Righteousness defended, against 
 the exceptions of a Correspondent . . .45 
 
 Remarks on God's Justifying the Ungodly, in Reply 
 to Dr. Joseph Jenkins of Walworth . . . .50 
 
 On the Nature of Imputation, in Reply to Ignotus . 59 
 
IV CONTENTS. 
 
 Page 
 
 Decline of the Dissenting Interest, from an original 
 Manuscript 62 
 
 Decline of the Dissenting Interest . . . .67 
 
 State of Dissenting Discipline . , . . .74 
 
 Discipline of the English and Scottish Baptist 
 Churches, extracts from two letters to Mr. M'Lean, 
 in 1796 76 
 
 State of the Baptist Churches in Northamptonshire . 81 
 
 Importance of a lively faith, especially in Missionary 
 undertakings ........ 86 
 
 Agreement in sentiment the bond of Christian Union, 
 an original Letter to the Rev. Samuel Palmer of 
 Hackney . . . . . . . .90 
 
 Deity of Christ essential to our Calling on his name 
 and Trusting in him for salvation . . . .96 
 
 Defence of the Deity of Christ, in Reply to the 
 Rev. Henry Davis ....... 100 
 
 Rem.arks on the Indwelling scheme, in Reply to the 
 Rev. Henry Davis 104 
 
 Power and influence of Truth . . . . .113 
 
 Regeneration by the word of God . . . 117 
 
 Inward witness of the Spirit, or, God speaking peace 
 to his people . . . . . . . .119 
 
 Application of Absolute Promises .... 123 
 
 The Life of Faith, exemplified in Prosperity and 
 Adversity 126 
 
CONTENTS. V 
 
 rage 
 
 Deyotedness to God in Easy circumstances . . 127 
 
 Devotedness to God under Dark and threatening 
 Providences 128 
 
 Longing for Heaven, after leaving the company of 
 Ungodly and contentious Men . . . .129 
 
 Mysterious Nature of Man 131 
 
 Ought a wicked man to Pray ? 135 
 
 Credulity and disingenuity of Unbelief . . . 137 
 
 The Lying Spirit persuading Ahab . . . .141 
 
 On Satan's Temptations, in answer to two queries 
 by a Correspondent 142 
 
 Conversation in Heaven, between Mr. Pearce and 
 Mr. Grant 145 
 
 The Nature of true Virtue 151 
 
 Morality not founded in Utility ..... 153 
 
 Nature of Indwelling Sin . .... 155 
 
 Preservatives against Backsliding .... 158 
 
 Scriptural use of Meats 162 
 
 Vindication of St. Paul 163 
 
 Proper and Improper use of Terms .... 164 
 
 Proper and Improper use of Terms, in Reply to the 
 objections of the Rev. Samuel Greatheed . . 168 
 
 Proper and Improper use of Terms, in Reply to the 
 Rev. Samuel Greatheed 175 
 
VI CONTENTS. 
 
 Page 
 
 Divine Munificence ....... 183 
 
 Vanity of the Human mind 188 
 
 The moral excellency of Faith, a letter to Dr. Stuart 
 of Edinburgh ........ 195 
 
 Justification by Faith opposed to Works, Extracts 
 of a letter to the Editor 198 
 
 Faith not a mere Intellectual exercise, in Reply to 
 some Remarks by Dr. Stuart of Edinburgh . .201 
 
 The Abuse of Reviews 204 
 
 Review of Mr. Scott's Treatise on Faith . . .213 
 
 Review of Mr, Booth's Treatise on Faith . . .218 
 
 Review of Mr. Booth's Sermon : " The Amen of social 
 Prayer." 224 
 
 Review of the Memoirs of Rev. James Garie . . 226 
 
 Review of Mr. Bevans's Defence of the christian doc- 
 trines of the Society of Friends .... 228 
 
 Review of the Rev. Charles Jerram's Letters on the 
 Atonement 235 
 
 Review of Strict and Mixed Communion , . . 238 
 
 Strict Communion in the Mission church at Serampore, 
 Letter to the Editor of the Instructor . . . 243 
 
 Remarks on Infant Baptism and Infant Communion, 
 in Reply to some papers written by tlie Rev. 
 S. Newton of Norwich ...... 245 
 
 Answer to a Query, whether Judas was present at the 
 Lord's Supper ....... 249 
 
CONTENTS. vii 
 
 Page 
 
 The Apostolic Office 251 
 
 Thoughts on the Principles on which the Apostles 
 proceeded, in forming and organising Christian 
 Churches, and regulating various religious duties 253 
 
 On laying the Foundation of a new Chapel . . 269 
 
 Character formed only by a course of action . . 273 
 
 General Analysis of the Apocalypse, Letter to Dr. 
 Marshman at Serampore 274 
 
 Paul's Prayer for the Ephesians . . . .276 
 
 Exposition of Zechariah x. 4 283 
 
 Interview with the Rev. John Berridge . . .284 
 
 Intinite evil of Sin 288 
 
 Anecdote of the celebrated Robert Robinson . . 289 
 
 The final consummation of all things, in reply to some 
 objections of Rev. John Newton, St. Mary Woolnoth 290 
 
 The Choice of Moses 293 
 
 Final Destruction of mystical Babylon . - . 298 
 
 Influence of the Conduct of Religious People on the 
 wellbeing of a Country 301 
 
 Reflections on the Epistle of Jude, Extracts of a Letter, 
 during the alarm of an. Invasion in 1803 . . . 302 
 
 Political Self-righteousness 304 
 
 Thoughts on Civil Government, An original letter, 
 written in March 1808 307 
 
Vlll CONTENTS, 
 
 Page 
 
 Picture of an Antinomian 315 
 
 Occasional Reflections on the book of Proverbs .318 
 
 Old Age 321 
 
 Consolation to the Afflicted 325 
 
 ERRATA. 
 
 Page 52 line 2, dele the word not 
 
 107 20, read, that which is above your comprehension 
 
 125 23, dele the word of 
 
 126 1, Note, ?•<?«(/, Rhode Island 
 208 6, for difference read diffidence 
 — 7, for Review read Reviewer 
 
 252 3, bottom, for consider read reconsider 
 
 314 5, bottom, dele the word the 
 
PREFACE. 
 
 It can scarcely be expected that the occasional 
 papers of any writer, however eminent, would hold 
 an equal rank Avith his ostensible and more elaborate 
 performances, which, besides the superior care bestowed 
 upon their composition, are generally on subjects of 
 more permanent importance. Yet as these ephemeral 
 productions tend to display the literary history and 
 divei*sified talents of their author, and incidentally 
 exhibit the religious sentiments and peculiar tact of 
 cotemporary characters, they are found to possess a 
 high degree of interest, and provide for the curious 
 and inquisitive a greater variety of amusement and 
 instruction. 
 
 The miscellaneous effusions of Mr. Fuller's pen 
 were extremely numerous. In one form or another 
 they appeared successively in nearly all the religious 
 journals of the day, published among dissenters, whose 
 editors were ever solicitous for his assistance ; but 
 as they were written at different intervals, dining the 
 
PREFACE. 
 
 space of about thirty years, and during the process of 
 intellectual and literary improvement, they possess of 
 course various degrees of merit. A large proportion 
 of them are in answer to cjueries on doctrinal or ca- 
 suistical difficulties, and some few on practical and 
 experimental piety ; but in all, the peculiar turn of 
 the writer is sufficiently apparent, and will easily be 
 recognised by those who are conversant ^vith his larger 
 works. Some of them are indeed in the Author's best 
 stile, and display all that discrimination and force of 
 reasoning, for which he was so much distinguished. 
 
 The materials which compose the present volume 
 are chiefly derived from a monthly miscellany, pub- 
 lished about five and tAventy years ago, and of which 
 I was the editor and proprietor. Mr. Fuller took a 
 considerable interest in the work, and wrote a great 
 variety of pieces on purpose for it, most of them at 
 my particular request. These having been printed 
 solely at my expense, ought to have been considered 
 as my exclusive right, though a principal part of them 
 have been added, unceremoniously, to the posthumous 
 volume of the Author's works. 
 
 The fugitive pieces were however so numerous, that 
 it was found necessary to conceal the m riter under a 
 variety of signatures ; several of them of course es- 
 caped detection, being known only to the author and 
 the editor. But after the lapse of so many years it 
 was found extremely difficult to identify all the papers, 
 either from recollection or from internal evidence, and 
 
PREFACE. XI 
 
 some of them must have been consigned to obUvion, 
 had I not accidentally preserved the shorthand originals 
 from ^^ hich several of them were transcribed for the 
 press, and examined nearly two hundred letters 
 which contained occasional references to those which 
 had appeared, both in my own and in other maga- 
 zines. 
 
 As it is interesting at all times to know the opinion 
 ^vhich eminent men entertain of cotemporary writers, 
 I liave introduced Mr. Fuller^'s Review of some trea- 
 tises by the Rev. Abraham Booth, Rev. Thomas Scott, 
 and the Rev. Charles Jerram, on subjects which en- 
 gaged very general attention at the time they were 
 published, as well as some others which will be found 
 not a little interesting to the pious and intelligent. 
 To these might have been added, Reviews of several 
 minor publications, the offspring of the day, but 
 which appeared less deserving of a place in this 
 collection. 
 
 A few papers have been extracted from other periodi- 
 cal works, which occasionally received Mr. Fuller's 
 contributions, in order to preserve as far as possible 
 the scattered remains of this valuable writer ; but 
 several of them, 1 apprehend, are still left behind, 
 especially in the journals of the north of England. 
 
 The only remaining source from whence the present 
 volume has been supplied, are some private letters ad- 
 dressed to myself, or sent to be transcribed, but Avhich 
 were not intended to Ije printed. On examining these 
 
XU PREFACE. 
 
 I found, in addition to what has already appeared in 
 my Memoirs of the Author, a number of sketches too 
 valuable to be lost, and which may with propriety be 
 inserted in the present volume, now that the parties 
 to whom most of them refer are deceased. 
 
 The reader may not be aware of the fact which it 
 is now proper for me to state, and which will at once 
 account for the variety of notes and papers left in my 
 possession. It is this. My intimacy with Mr. Fuller 
 continued without interruption for upwards of twenty 
 years, during which we had an unremitting and un- 
 reserved intercourse, on every subject connected with 
 the mission, with his numerous publications, and his 
 epistolary correspondence. As his labours began 
 rapidly to multiply, as soon as he was ushered into 
 public life, he felt the need of some assistance ; and 
 I became in effect his amanuensis, an office which I 
 filled during the above period, without any other fee 
 or reward than w hat arises from that friendship which 
 teaches us by love to serve one another. From his 
 shorthand notes I transcribed for the press the greater 
 part of what he intended to publish, all the missionary 
 accounts, most of his controversial letters and other 
 papers, and his correspondence with Scotland, Ame- 
 rica, and Bengal, making in the whole perhaps not 
 less than fifteen volumes in octavo. 
 
 My highly esteemed friend was fully aware of the 
 great demand wliich these engagements made upon 
 my time, much of which Avas necessarily devoted to 
 
PREFACE. Xlll 
 
 secular pursuits in aid of a very limited ministerial 
 income, though on my part the unproductive and 
 honorary secretaryship was never a matter of regret. 
 I derived much instruction from this religious^ and 
 intellectual intercourse, and deemed it a sufficient re- 
 ward for all my labour. Mr. Fuller had no sinister end 
 to ansAver, and no pecuniary means to command ; but 
 with his repeated acknowledgments of my gratuitous 
 assistance, he tendered that kind of recompense which 
 he knew would be most agreeable to his friend. He 
 allowed me free access to his private manuscripts, and 
 sent me such as tended to fecilitate the discharge of 
 my official duties, desiring me to transcribe freely from 
 them for my own use, and also to keep various lettei-s 
 and papers which I had copied at his request. The 
 documentary evidence of this fact is still existing. 
 In short, there was not in my possession a single para- 
 graph but he A\'as acquainted with it, and not one which 
 he did not consider as the only remuneration he had to 
 offer for my assiduity. The papers were indeed of very 
 little use, except in his hands or in mine, as no other 
 individual could be flimiliar with the circumstances 
 which produced and accompanied their existence ; and 
 now that he is gone, I have carefully collected and 
 compiled them as a monument to his memory. 
 
 Certain as I \\ as, from Avhat has already been stated, 
 that no other person would be able to identify the 
 various fugitive pieces aa hich had been aa ritten, and not 
 at all anxious to avail niAself of this exclusive advan- 
 
XIV PREFACE. 
 
 tage, I made a gratuitous otter of my services to the 
 Compilers of the Author ^s works, as soon as 1 heard 
 that a new and uniform edition of them was in 
 contemplation. This ofter was declined, and applica- 
 tion made in another quarter, which was refused in 
 consequence. The Compilers then made the collection 
 since presented to the public, on their own respon- 
 sibility. 
 
 Some valuable papers of Mr. Fuller *s are entirely 
 lost, and more would have shared the same fate, had I 
 not happened to preserve them. During- the contro- 
 versy with Mr. Booth and others, Mr. Fuller wrote 
 Six Letters on the doctrine of Imputation, Avhicli I 
 transcribed many years ago at his request ; and they 
 were lent from hand to hand, until the copy and the 
 original were both lost. This is mentioned with re- 
 gret by the author, in a letter dated May 11th 1805. 
 Mr. Fuller rjso wrote a series of papers on Pulpit Com- 
 position, a part only of which is now extant. Three 
 Letters on this subject appear in vol. iv. of his works, 
 and the compilers say they do not know that any more 
 were written. There was however another highly va- 
 luable Letter, on the Textual method of division, 
 founded on 1 Peter v. 10, and which I was requested 
 to copy for the use of Dr. Stuart of Edinburgh. This, 
 with seveml other papers so transmitted, was afterwards 
 lost, or inserted in his Quarterly Magazine, or in some 
 other Scotch publications, where they will be seen no 
 more. Besides these there were some critical Notes 
 
PREFACE. XV 
 
 to an original manuscript, communicated by Dr. Hop- 
 kins of America, all of which have been lost. 
 
 It is also much to be regretted, that in the new edi- 
 tion of the Author^s works several valuable publications, 
 which had been printed in his lifetime, are entirely 
 omitted ; for though they are not in danger of being- 
 lost, it has rendered the edition less perfect than it might 
 have been, and of course less satisfactory to the readers 
 and subscribers. — No reason is assigned for the omis- 
 sion of the Memoii-s of the Rev. Samuel Pearce, one 
 of the best of the author's performances, and one that 
 could least be spared in the ^^hole collection, ^vhile 
 such sedulous care was taken to extract every scrap 
 that could be found in some of the magazines. — There 
 is likewise an excellent Association Letter on Religious 
 Declension, that should have appeared among-st the 
 author's works. — To these omissions may be added, 
 the History of William Wright, a small but interesting- 
 tract — the Statement of facts relative to Soham case — 
 the Admission of Unbaptised persons to the Lord^s 
 supper, inconsistent with the New Testament — the life 
 of Joseph Fuller, inserted in a monthly journal — 
 and some impublished letters, addressed to the Rev. 
 Thomas Scott, on the natiu'e of Substitution and the 
 extent of the Atonement. — There were also some short 
 Sketches of Sermons, published in one of the News- 
 papers, during the author's lifetime, which have not 
 been noticed. 
 
XVI PREFACE. 
 
 If another edition of Mr. Fuller's works should be 
 called for, it is hoped that these hints may be useful 
 to the compiler, and that care will be taken to render 
 it more deserving of public patronage. In that case, 
 if my services be not again declined, I should very 
 willingly admit of the present volume being added to 
 the number, in order to complete the series of Mr. 
 Fuller's writings, on proper application being made to 
 me or to my representative for that purpose. 
 
 Having now performed my last duty to the public, 
 in reference to the Life and Labours of Mr. Fuller, 
 I anticipate with some confidence the approbation 
 of posterity, for attempting to rescue from oblivion 
 the remains of this eminent man, which must other- 
 wise have perished inevitably fi'om the page of his- 
 tory. 
 
 Octohe7- 23. 1826. J. W. MORRIS. 
 
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 MISCELLANEOUS 
 
 PIECES. 
 
 IMPROPRIETY OF INSTRUMENTAL MUSIC IN CHRISTIAN 
 WORSHIP. 
 
 In Reply to a Correspondent. 
 
 LETTER I. 
 
 That there are circumstances attending the worship of 
 God, whether it be moral or positive, which are not the 
 objects of divine appointment, I allow ; such as the tunes 
 in singing, and whether we baptise in a pool or in a river, 
 or drink the wine at the Lord's supper out of a silver or 
 pewter or wooden cup. Each of these are alike indiffer- 
 ent. I do not admit however, that we have no example 
 for uninspired preaching. On the contrary we have no 
 proof, that I remember, that even the apostles themselves 
 were under the infallible inspiration of the Holy Spirit in 
 their sermons, nor in all their writings ; though they were 
 in those which have place in the holy scriptures. Be that 
 as it may : If what every preacher advanced had been 
 inspired, it would itself have contained the oracles of 
 God ; but in that case there would have been no propriety 
 in that direction — ' If any man speak, let him speak as 
 the oracles of God.' 1 Pet. iv. 11. 
 
18 Instrumental music 
 
 As to our using human compositions in singing, 1 have 
 sometimes had my doubts, whether we ought not to sing 
 the poetical parts of scripture set to sacred music. I 
 should rejoice to see a book of such divine hymns intro- 
 duced into all our churches, taking place of a vast load of 
 trash and insipidity. If we had not hymns inspired, ready 
 to our hands, any more than tunes, I should then think 
 that the composing of the one as well as of the other, 
 was a circumstance of worship left to human powers. But 
 be this as it may, whether the hymns we sing be a discre- 
 tional concomitant of worship or not, this cannot be said 
 of instrumental music. It was from the first a subject 
 of divine injunction. The very passage which you have 
 quoted proves this. 2 Chron. xxix. 25—28. You must 
 have seen with what tender regard to divine authority it 
 was introduced. It was * according to the command of 
 David, and of Gad the king's seer, and Nathan the pro- 
 phet ; for so was the commandment of Jehovah by his 
 prophets.' If the writer had designed merely to guard 
 against the idea of David's having done it of his own dis- 
 cretion, he could not have chosen words better adapted to 
 his purpose : and indeed it manifestly appears that this 
 was his design. 
 
 But you say. Instrumental music " was not instituted 
 by any express command of the ceremonial law ; that it 
 has nothing in it of the nature of a positive institute, and 
 cannot therefore be considered as abolished by the intro- 
 duction of the gospel." To this I reply — 
 
 1. Its not being required by the law of Moses does not 
 prove, that it " was not instituted by any express com- 
 mand." You seem to be aware of this, and therefore have 
 softened your position by adding the words, " the law of 
 Moses." 
 
 2. Its not being required by the law of Moses does not 
 prove, that it was " not a part of the ceremonial law 
 which is abolished by the gospel." A great number of 
 the directions relating to the building of the temple, and 
 the regulation of its worship, were ceremonial, though 
 
in christian worship. 19 
 
 not commanded " by the law of Moses ; " and were all 
 abolished when that temple ceased to exist. See 1 Chron. 
 xxviii. 11 — 19. These appendages to the temple could 
 not survive the temple, and it appears that instrumental 
 music was a kind of appendage to the sacrifices of those 
 times. So it seems to be represented in 2 Chron. xxix. 
 25 — 28. And it was as much abolished when sacrifices 
 ceased, as the others were when the temple was no 
 more. 
 
 3. If instrumental music was no part of ceremonial 
 worship, it must have been moral ; for what has already 
 been advanced proves that it was not a mere discretional 
 circumstance of worship, concerning which no command- 
 ment was given. That the vocal praising of God is a 
 moral duty, I allow ; but the use of instruments is not so. 
 It is a practice which has every property of a positive in- 
 stitute, and not one, that I recollect, of moral obligation. 
 That all duties, both moral and positive, are commanded 
 of God, is true ; but what is moral is commanded because 
 it is right ; and the motive by which it is enforced is not 
 the mere will of the legislator ; whereas that which is 
 positive is right because it is commanded. The whole 
 authority in the latter case rests upon the divine com- 
 mand, and this is the ground on which the practice of 
 instrumental music is rested in the scriptures. It was 
 * according to the commandment of David, and of Gad, 
 and Nathan — For so was the commandment of the Lord 
 by his prophets,' 2 Chron. xxix. 25. This is a kind of 
 language which is never used of vocal music, or of any 
 other moral duty, but which exactly accords with what is 
 said of other positive institutions ; particularly those which 
 respected the appendages of temple worship. 2 Chron. 
 viii. 14. — Another thing by which moral and positive du- 
 ties are distinguished is, that the former are binding alike 
 in all ages and nations ; but the latter, originating in 
 divine appointment, are binding only at those places to 
 which the appointment extends. Now you yourself say, 
 that instrumental music " was not in general use till Da- 
 B 2 
 
20 Instrumental music. 
 
 vid's time, which was five hundred years after the law." 
 If it had been a moral duty, it would have been obligatory 
 at all times, before David's time as well as in it ; and we 
 should have read of it, as I think we do of every moral 
 duty, in the new testament. 
 
 4. Your argument from the worship of heaven reminds 
 me of the argument in favour of the surplice, from the 
 heavenly inhabitants being clothed * in fine linen, clean 
 and white, which is the righteousness of saints ; ' to which 
 Robinson replies. We are sorry to say, it is all the righ- 
 teousness that some saints have ! But seriously, the 
 heavenly employments and enjoyments are frequently 
 illustrated by things borrowed from the Jewish ceremonial, 
 which things were once right, but in our day would be 
 ' will-worship.' Col. ii. 23. The blessed above are said 
 to be made kings and * priests ' unto God. The same 
 chapter in which we read of * harps,' we also read of a 
 * temple,' and an * altar ' in heaven. Rev. xiv. 17, 18. 
 But what would you think of an argument derived from 
 hence, in favour of modem priests, temples, and altars ? 
 
 In short, instrumental music, the more I think of it, 
 appears with encreasing evidence to be utterly unsuited 
 to the genius of the gospel dispensation. There was a 
 glare, if I may so express it, which characterised even 
 the divine appointments of Judaism. An august temple, 
 ornamented with gold and silver, and precious stones, 
 golden candlesticks, golden altars, priests in rich attire, 
 trumpets, cymbals and harps ; all of which were adapted 
 to an age and dispensation, when the church was in a 
 state of infancy. But when the substance is come, it is 
 time that the shadows flee away. The best exposition of 
 harps in singing, is given by Dr. Watts — 
 
 " Oh may my heart in tune be found 
 Like David's harp of solemn sound." 
 
UNLAWFULNESS OF INSTRUMENTAL MUSIC IN CHRISTIAN 
 WORSHIP. 
 
 LETTER II. 
 
 I CANNOT forbear remarking the great similarity be- 
 tween your reasoning, and that of Episcopalians in favour 
 of certain ceremonies to which the Puritans objected. 
 They did not pretend that they were obligatory, but merely 
 lawful ; that they had been of divine authority under the 
 former dispensation, and were now matters of discretion. 
 If this were indeed the case, and they had followed the 
 example of an apostle, they would have relinquished them 
 when they proved an occasion of offence. When some of 
 the Corinthians pleaded for the lawfulness of eating the 
 good creatures of God, though they had been offered in 
 sacrifice to idols, Paul replies, granting them their princi- 
 ple, ' Meat commendeth us not to God : for neither if we 
 eat are we the better, neither if we eat not are we the 
 worse.' In a similar manner the Puritans answered the 
 Episcopalians. Uncommanded ceremonies, granting them 
 to be lawful, commend us not to God : for neither if we 
 use them are we the better, neither if we disuse them are 
 we the worse : and seeing they create much offence, they 
 ought to be relinquished. And thus, though your princi- 
 ples should be true, your practice may be condemned. 
 That for which you plead is confessedly not a duty. It 
 commendeth you not to God : for neither if you make use 
 of instruments are you the better, neither if you disuse 
 them are you the worse : and seeing the use of them oc- 
 casions offence to many serious minds, it ought to be 
 relinquished. 
 
22 Instrumental music 
 
 But as Paul, after granting the Corinthians their argu- 
 ment, and condemning their conduct even on that ground, 
 proceeded to prove that the thing itself was unlawful ; so 
 I hope to prove the unlawfulness of Instrumental Music 
 in Christian Worship. 
 
 Instrumental music, I grant, was before the times of 
 David ; but if it were for the purpose of promoting civil 
 joy, or when employed in divine worship, authorised by 
 divine appointment, nothing favourable to your argument 
 can be thence inferred. 
 
 Musical instruments were first invented by Jubal, a 
 descendant of Cain, for the promoting of civil mirth ; and 
 to this purpose they have been employed in all ages and 
 nations to this day. That they were used in the worship 
 of God before the times of David, is true ; but it is also 
 true, that there was divine authority for it. Trumpets 
 were appointed to be used on various occasions, by the 
 law of Moses ; * also the psaltry, the harp, and the cym- 
 bal. You suppose it was not their use in religious wor- 
 ship, but the manner of it, that was the object of divine 
 appointment. The use of them, you suppose, was dis- 
 cretionary, and not appointed; seeing mention is made 
 of them previous to their being employed in the temple 
 service. But the phraseology of the passage in 2 Chron. 
 xxix. 25, does not favour such an idea. Matthew Henry 
 thus expounds it: "While the offerings were burning 
 upon the altar, the levites sang the song of the Lord, ver. 
 27 ; the psalms composed by David and Asaph, ver. 30, 
 with the musical instruments, which God by his prophets 
 had commanded the use of, ver. 25." It is allowed how- 
 ever, that the appointment of instrumental music in the 
 times of David, respected " the special purposes to which 
 it should be applied : " but this does not prove, that it 
 was not previously appointed for other sacred purposes. 
 
 You seem to take it for granted, that nothing was ap- 
 pointed of God, unless that appointment was express: 
 
 * Lev. xxiii. 24. xxv. 9. Num. x. 1—10. 
 
an christian worship. '!S3 
 
 but God has not always conveyed truth in this manner. 
 Though we read of ^no express appointment, but merely 
 of things being ordered, or done, by men who were divinely 
 inspired, yet the same thing is in many cases clearly to 
 be understood. We are not expressly told that God 
 appointed the means of Naaman's cure, namely, his 
 bathing seven times in Jordan ; but as a prophet of God 
 directed him to it, we certainly conclude that he did so. 
 The Spirit of God that was in the prophet directed it. 
 Thus, though the use of the psaltry, tabret, pipe and 
 harp, in sacred things, be not expressly commanded till 
 the times of David ; yet being used before his time as the 
 means of prophetic inspiration, their being divinely ap- 
 pointed for the purpose, cannot be denied. 1 Sam. x. 5. 
 2 Kings iii. 15. 
 
 I incline to think that the use of the timbrel by Miriam 
 and the women of Israel, was merely civil.* It was an 
 instrument necessary to the dance, and mostly, if not 
 invariably, connected with it. It does not appear to have 
 been used in singing the song of Moses, but at certain 
 intervals. On account of their deliverance from Egyp- 
 tian bondage, one while they sang praises, and another 
 while Miriam and the women went forth with the timbrel 
 and the dance. It was a great national deliverance ; and 
 civil joy, with the common expressions of it, were mingled 
 with their praises of Jehovah. But granting it was a 
 part of religious exercise, it was introduced by one who 
 in the very act is called * a prophetess ; ' a name which 
 is no where else ascribed to her ; and no reason that I 
 know of can be given for its being ascribed to her here, 
 but that of intimating that she acted under divine autho- 
 rity. If, as you contend, it was a part of "discretionary" 
 worship, the same must be said of dancing, which ac- 
 companied it ; and then it would be lawful in our wor- 
 shipping assemblies to introduce not only the pipe, but 
 the dance. 
 
 * Jixod, XV. 20. 
 
24 Instrumental music 
 
 " Positive institutions, you say, were confined to time, 
 place, manner, and other circumstances; but instrumental 
 music was governed by such a variety of discretionary 
 considerations as find no room in the institutes of Juda- 
 ism. It might be performed at any other time, as well as 
 at the stated periods of public worship ; in any place, 
 and on various public occasions, which are not specified 
 by any law." You will allow the offering of sacrifices 
 to have been a part of instituted worship ; yet there are 
 almost all the varieties attending it, as those which you 
 have mentioned. Those of Abel, Noah, Abraham, and 
 Jacob, were not " specified by the letter of any law ; " 
 but were offered on a great variety of occasions, and prior 
 to the time that the ark had rest, at as great a variety 
 of places. Instead therefore, you might say, of the offering 
 of sacrifice to God, possessing every property of a posi- 
 tive institute, it does not appear to possess any of its 
 essentials. The truth is, not one of the things you men- 
 tion afford any proof for or against instituted worship ; 
 each is equally applicable to sacrifice and praise, though 
 the one is a positive and the other a moral duty. 
 
 Some of the occasions you refer to, in which instrumen- 
 tal music is used, might be merely civil. Such appears 
 to be the going forth of Jephtha's daughter, with 'timbrels 
 and dances,' on occasion of his victory over the Ammo- 
 nites ; and the female processions on occasion of David's 
 having slain Goliah, and the Philistines being defeated. 
 A band of Bengal music was sent before Messrs. Thomas 
 and Carey, in their curious procession to Bote Haut ;* 
 to which, if I had been in their place, I should have had 
 no objection, but rather have enjoyed it, as it was an 
 expression of the civility and friendship of the Booteas. 
 Others I allow were religious ; as, the bringing up of the 
 ark, the building of the city wall, &c. But in these 
 instances there are plain traces of divine authority, and 
 such as indicate that instrumental music was approved 
 
 * Period. Accounts of the Baptist Mission, vol. i. pp. 363, 364. 
 
in christian worship. 35 
 
 of God, before the arrangement of the temple service. 
 The music used on the former of these occasions must 
 have been previous to this, as it was before the ark had 
 rest. Yet the whole of that solemn procession was 
 * before the Lord,' even the exercise of dancing and play- 
 ing, which exposed David to the revilings of Michal. 
 This was his own defence against her. 2 Sam. vi. 21—23. 
 God accepted the worship too, and punished the reviler. 
 But as Paul inferred from the acceptance of Abel's 
 sacrifice, that it was offered 'in faith ; ' so may we infer 
 from the acceptance of the worship of David, that it was 
 performed in obedience to the divine will. The conduct 
 of David in praising the Lord with instruments of music, 
 is more than once mentioned as a model of divine autho- 
 rity, for after times. Not only did they follow his exam- 
 ple in the times of Hezekiah, as being according to the 
 commandment of God and his prophets, 2 Chron. xxix. 
 25 ; but when the foundation of the second temple was 
 laid, the levites are said to have ' praised the Lord with 
 cymbals, according to the ordinance of David, king of 
 Israel.' Ezra iii. 10. And afterwards when the wall of 
 the city was built, the singers are described as having 
 *the musical instruments of David, the man of God,' 
 Neh. xii. 36 ; which is a mode of speaking paramount to 
 their being ascribed to divine authority. The example 
 of David need not have been alleged, if it had been a 
 mere discretionary matter, and not the performance of a 
 sacred duty. 
 
 But admitting my position, you dispute the application 
 of it to the case in hand ; arguing, that we are allowed 
 to retain some things which are ceremonial, though not 
 obliged to use them as formerly ; and instance in prostra- 
 tion, in certain times of worship, and certain garments. 
 I do not know that prostration is ever made a part of 
 instituted worship ; it was a posture dictated by a humble 
 spirit in all ages, and is still the same on various occa- 
 sions. As to garments, we are allowed to use them in a 
 
26 Instrumental music 
 
 mere civil way, as they were always used, but not as 
 making any part of religious worship. We may wear a 
 linen coat for coolness in summer, and a woollen one 
 for warmth in winter ; but if we make them any part of 
 religion, we sin. Such reasoning would justify all the 
 fripperies of modern superstition ; most of which may be 
 traced to Jewish origin. The jews were obliged to wor- 
 ship at certain times, and we may worship at those times. 
 We must worship at some time, and that time may 
 happen to be the same as theirs ; but we are not at 
 liberty to choose those times which were then of divine 
 appointment. If we do, an apostle wUl be ' afraid of us.' 
 Gal. iv. 10, 11. Had you only affirmed, that what was 
 obligatory on the jews is with us discretionary in civil 
 concerns, I should have had no objection, no, not to 
 instrumental music; but if you make them a part of 
 worship, you throw open a door to a flood of corrup- 
 tion. 
 
 Of the tribe of Judah, Moses 'saith nothing' concerning 
 priesthood. From hence Paul inferred there was nothing. 
 Of priests, altars, sacred garments, and instrumental 
 music in christian worship, the new testament 'saith 
 nothing.' Is it improper then to infer, that no such things 
 were known in the times of the first christians ? 
 
 You perceive nothing in instrumental music contrary 
 to the genius of the gospel. Another might say the same 
 of dancing. But suppose you were to read in some 
 ancient writer, that it was the custom of the primitive 
 churches, when assembled together for worship, to sing 
 with psalteries and harps, and cymbals and organs, and 
 to dance like David before the ark. Would you not 
 suspect the veracity of the writer, or conclude that be 
 had been misinformed ? Yet why should you, if there be 
 nothing in these things contrary to the genius of the 
 gospel? 
 
 The new testament speaks of praising God by singing, 
 but farther it says not. * After supper they sang a hymn ' 
 
in christian worship. 27 
 
 — * I will sing with the spirit, and with the understanding 
 also' — * Speaking to yourselves in psalms and hymns and 
 spiritual songs, singing and making melody in your hearts 
 to the Lord.' 
 
 Paul speaks more than once, in his epistle to the Corin- 
 thians, of instruments of music, but not as being used 
 in religion. He describes them as necessary to war, but 
 not to worship; and speaks of them in language of 
 degradation, as 'things without life, giving sound.' If 
 I have not charity, says he, I am as ' sounding brass, 
 or a tinkling cymbal.' 
 
 The history of the church during the three first cen- 
 turies, affords many instances of the primitive christians 
 engaging in singing ; but no mention, that I recollect, is 
 made of instruments. Even in the times of Constantine, 
 when every thing grand and magnificent was introduced 
 into christian worship, I find no mention made of instru- 
 mental music. If ray memory does not deceive me, it 
 originated in the dark ages of popery, when almost every 
 other superstition was introduced under the plea of its 
 according with the worship of the old testament. At pre- 
 sent it is most in use where these kinds of superstitions 
 are most prevalent, and where tlie least regard is paid to 
 primitive simplicity. I remember lately to have noticed 
 a description of modem Paris, by one of their own writers. 
 " If, says he, you are attached to religious solemnities, 
 you will find some of all sorts. Catholics, M'ho ofiier up 
 their prayers to the deity, with the sound of musical 
 instruments. Lutherans, who calmly listen to the lectures 
 from the bible and the gospel. Tbeo-Philanthropists, 
 worshipping deists, who flourish in language, and sing 
 as if they were at the opera." 
 
 I conclude with reminding you, that on the principle of 
 discretionary worship, you may introduce the dance, and 
 commence Welsh jumpers; the surplice, and become 
 episcopalians ; and even the mitre, and shake hands with 
 his Holiness. I doubt not but your discretion will keep 
 
28 Instrumental music. 
 
 you from these things ; but if there be no bar but discre- 
 tion, I do not see what right you have to censure them 
 in others. 
 
 The Editor cannot forbear adding a note, expressive 
 of the sentiments entertained by Mr. Hall on this sub- 
 ject, communicated in a letter dated April 2. 1800, soon 
 after reading the above correspondence. 
 
 " In my apprehension," says this elegant writer, " there 
 is not room for a moment's hesitation, on the lawfulness 
 of instrumental music in christian worship, whatever may 
 be thought of its expedience, a point on which no general 
 determination can be passed, but must entirely be left to 
 circumstances. Viewing the subject merely in the light 
 of reason, the propriety of both kinds of music results 
 from the fitness of certain Sounds to excite and express 
 devout emotion. This property they both have in a great 
 if not an equal degree, and therefore to each attaches a 
 natural suitability. 
 
 Considering them in the light of ordinances, the intro- 
 duction of musical instruments in Jewish worship by 
 divine authority, will surely not prove that it is in itself 
 wrong. Practices which have an inherent property are 
 not rendered sinful, by their having been matter of posi- 
 tive institution, even when that appointment ceases; 
 unless it be imagined that God exercises his sovereignty, 
 by always selecting as the object of positive institutes, 
 things in themselves ineligible, which seems to me a very 
 harsh doctrine. — It is better in such points to avoid all 
 eager altercation, and to practise the most perfect tolera- 
 tion. Let every one be fully persuaded in his own mind. 
 He that useth an instrument, to the Lord he useth it, and 
 giveih God thanks: he that useth not an instrument, to 
 the Lord he useth it not, and giveth God thanks." 
 
Reflections on Mr. Belshams Review 
 
 MR. WILBERFORCE'S TREATISE. 
 
 Written in 1798. 
 
 Soon after Mr. Belsham had removed to Hackney, he 
 printed his sermon on The Importance of Truth, in which 
 he strongly maintained the superior moral efficacy of his 
 principles. Amongst other things he affirmed, that 
 " those who were singularly pious with [Calvinistic] 
 principles, could not have failed to have been much 
 better, if they had imbibed a different creed." 
 
 Several things of the same kind were thrown out by 
 other writers of the party. These pretensions were soon 
 after examined by the author of The Calvinistic and 
 Socinian systems compared. On the appearance of that 
 publication, though Dr. Priestley could not be persuaded 
 to read it, yet as Mr. Belsham, it is said, assured him " it 
 was well worthy of his perusal," it may be presumed that 
 he himself has perused it. And as he is equally concerned 
 to defend his assertion, and has been called upon to do 
 so, it might have been expected that he would have come 
 forward and answered that publication. But whatever 
 be the reason, he has always shown himself averse to 
 such an undertaking. 
 
 Two of his brethren however have stood forward, 
 namely. Dr. Toulmin and Mr. Kentish : but neither of 
 them has ventured to vindicate him, or Dr. Priestley. A 
 Reply also to these publications has appeared, by the 
 author of The Systems Compared ; and lately Mr. Kentish 
 has published Strictures upon that Reply. There is a 
 
30 Reflections on 
 
 certain point in controversy, at which it is proper to 
 discontinue it. " When," as Dr. Watts observes, " little 
 words and occasional expressions are dwelt upon, which 
 have no necessary connection with the grand point in 
 view,"* and when a serious investigation becomes likely to 
 degenerate into vain wrangling, it is best to cease. When 
 it comes to this, the public mind says Desist ; and with 
 this decision it becomes a writer, instead of tenaciously 
 contending for the last word, respectfully to acquiesce. 
 
 To^ this may be a'dded, when the misstatements of an 
 opponent are numerous, his sentiments sufficiently expli- 
 cit, and his expositions of scripture, with all his critical 
 accoutrements, too absurd to be regarded by serious and 
 thinking minds, the continuation of a controversy is not 
 more tedious to a reader, than it must be irksome to a 
 writer. The subject is before the public : let them de- 
 cide. 
 
 A few remarks however may be offered on a passage 
 or two in Mr. Belsham's Keview of Mr. Wilberforce's 
 Treatise. 
 
 Having given a brief account of his own opinions, he 
 adds, " This short abstract of Unitarian principles will 
 enable us to judge of the value of an argument proposed 
 in a work entitled, Calvinism and Socinianism Compared, 
 upon which Mr. Wilberforce passes a very high encomium ; 
 the amount of which is, 'We Calvinists being much 
 better christians than you Socinians, our doctrines must 
 of course be true.' To this masterly defence of the doc- 
 trines of Christianity, and acute refutation of the opposite 
 errors, Mr. Wilberforce and his friends are welcome. The 
 Unitarians will not trespass upon the holy ground. We 
 have learned, that 'not he who commendeth himself is 
 approved, but whom the Lord commendeth ; ' and satisfi- 
 ed with this, we wait with cheerful confidence the decision 
 of that day which shall try every man's work. In the 
 
 * Improvement, part ii. chap. 8. 
 
Mr. Behham's Review. 31 
 
 mean time we rest our cause upon the scriptures critically 
 examined, and judiciously explained. This way of rea- 
 soning is branded in the same masterly performance as 
 * mangling and altering the translation to oar own minds/ 
 which brings to my recollection the quaker's exclamation. 
 Oh argument, oh argument, the Lord rebuke thee." p. 274. 
 
 Mr. Wilberforce having observed it ' as an unquestion- 
 able fact, a fact which Unitarians almost admit, that they 
 are not distinguished by superior purity of life, and still 
 less by that frame of mind, which by the injunction to 
 be spiritually, not carnally minded, the word of God 
 prescribes to us as one of the surest tests of our expe- 
 riencing the vital power of Christianity.* — " Such," Mr. 
 Belsham jeplies, "is the candid judgment which Mr. 
 Wilberforce forms of the moral and religious character of 
 the Unitarians. How nearly resembling the character 
 of the pharisee in the parable : * God, I thank thee, that 
 I am not as other men, nor even as this publican.' How 
 closely bordering upon that supercilious spirit which our 
 Lord reproves in the jews, who concluded because the 
 Son of man came eating and drinking, and affecting no 
 habits of austerity, or unnecessary singularity, that he 
 must therefore be the friend and associate of publicans 
 and sinners. But be it known to Mr. Wilberforce, and to 
 all who like him are disposed to condemn their brethren 
 unheard, that if the Unitarians were inclined to boast in 
 the characters of those who have professed their princi- 
 ples, they have whereof to glory ; and if they took plea- 
 sure in exposing the faults of their more orthodox brethren, 
 they likewise have tales to unfold, which would reflect 
 little credit, either on the parties or on their principles. 
 But of such reproaches there would be no end." pp. 
 267, 268. 
 
 On these passages I take the liberty of offering a few 
 remarks — 
 
 1. The amount of the work to which Mr. Belsham al- 
 ludes, is not what he makes it to be : that ' we Calvinists 
 being much better christians than you Socinians, our 
 
32 Reflections on 
 
 doctrines must of course be true.' A large proportion of 
 that work is designed to point out the native tendency 
 of principles, or what, other things being equal, they may 
 be expected to produce in those who imbibe them. 
 
 2. If that part of the work which relates to facts, fall 
 under a censure of self commendation, the same may be 
 said of the writings of some of the best of men who have 
 ever vn-itten. Mr. Neale, in his History of the Puritans, 
 thought it no breach of modesty to prove, that they were 
 far better men than their persecutors.* The reformers, 
 in establishing their cause, availed themselves of the 
 immoralities of the papists, and the superior moral 
 efficacy of the doctrine of the reformed churches upon the 
 hearts and lives of men. The ancient fathers, in their 
 apologies for Christianity, constantly appealed to the holy 
 lives of christians as a proof of the purity of their doctrine. 
 And the apostles, though they praised not themselves, 
 yet made no scruple of affirming, that those who believed 
 their doctrines were ' purified in obeying them ; ' that they 
 * were of God,' and that * the whole world was then lying 
 in wickedness.' These things were truths, and they had 
 a right to insist upon them ; not for the purpose of com- 
 mending themselves, but for the sake of doing justice to 
 the gospel. 
 
 3. In reflecting upon the ground of argument used by 
 the author of The Systems Compared, contemptuously 
 calling it 'holy ground,' does not Mr. Belsham cast a 
 reflection upon the great Founder of the christian reli- 
 gion, who taught his disciples to judge of the tree by its 
 fruits ? t 
 
 * Vol. i. chap. 8. 
 
 I If Mr. Belsham should distinguish, as Mr. Kentish does, between 
 the truth of doctrines and their value, and maintain that the effects 
 which they produce are a proper criterion of the latter, but not of the 
 former ; it might be asked, whether the value of a doctrine does not 
 imply its truth ? Surely, falsehood will not be reckoned valuable ; 
 and if so, whatever proves the value of a doctrine, proves it at the 
 same time to be true. 
 
Mr. Be/sham's Revieiv. 33 
 
 4. By rejecting this ground of argument, and professing 
 to rest his cause upon another, Mr. Belsham, after the 
 example of Dr. Toulmin, has given up the controversy, 
 as it respects the moral efficacy of principles. 
 
 5. If reasoning from the moral efficacy of doctrines be 
 improper, and imply the pharisaical spirit of self com- 
 mendation, Mr. Belsham must have acted improperly and 
 pharisaically in commencing an attack on the Calvinists 
 upon this principle. Did the author of The Systems 
 Compared begin this war? No; it was Mr. Belsham 
 himself that began it. This * holy ground,' from which 
 he now pretends to retire in disgust, was of his own 
 marking out. It was Mr. Belsham, who, in the plenitude 
 of his confidence, that his cause was the cause of truth, 
 first pleaded for its comparative importance, by affirming, 
 that those who were pious and benevolent characters 
 with our principles, would have been much more so with 
 his. And yet this same Mr. Belsham, after thus throwing 
 down the gauntlet, can decline the contest ; after two of 
 his brethren have tried all their strength, and summoned 
 all their resources in defence of Socinian piety, he can 
 talk of Unitarians 'not trespassing upon this holy ground,' 
 and of the characters which they could produce, were 
 they inclined to boast. Yes : this is the writer, who, 
 after acknowledging that ' Unitarians had often been 
 represented as indifferent to practical religion ; ' allowing 
 too, * that there had been some plausible ground for the 
 accusation ; ' and not justifying such things, but merely 
 expressing a hope that they would continue ' but for a 
 time.' This I say is the writer who can now accuse Mr. 
 Wilberforce of pharisaism, for repeating his own conces- 
 sions; and what is worse, can justify that life of dissipa- 
 tion which he had before condemned, by comparing it 
 
 Should he farther allege with the above writer, that " this celebrated 
 saying is proposed as a test of character, and not as a criterion of 
 opinion;" it might be answered, it is proposed as a test oi false 
 prophets or teachers; a character never ascribed to those whose 
 doctrines accord with truth. See Matt. vii. 15. 
 C 
 
•34 Rejiecliom on 
 
 with the conduct of hiin, who 'came eating and drinking, 
 and affecting- no habits of austerity or unnecessary singu- 
 larity.' 
 
 6. It is not true, that the author of The Systems Com- 
 pared has objected, either to the ' critical examination or 
 judicious explanation of the scriptures.' It is true, he 
 has not adopted this as his ground of argument; yet 
 instead of denying it in others, as Mr. Belsham would 
 have it thought, he has expressed his approbation of it. 
 It is not of criticising, and much less of judiciously ex- 
 plaining the scriptures, that he complains, but of per- 
 verting them. In the same page in which he complained 
 of the Socinians ' mangling and altering the translation 
 to their own minds,' he also said, 'Though it be admitted 
 that every translation must needs have its imperfections, 
 and that those imperfections ought to be corrected by fair 
 and impartial criticism ; yet where alterations are made 
 by those who have an end to answer by them, they ought 
 always to be suspected, and will be so by thinking and 
 impartial people.' If Mr. Belsham had quoted this part 
 of the passage, as well as the other, it might have x>i'e- 
 vented the pleasure which he doubtless felt, in repeating 
 the quaker's exclamation. To say nothing of his pedantic 
 supposition, that all argument is confined to criticising 
 texts of scripture ; let others judge who it is that is under 
 the necessity of exclaiming, ' Oh argument, oh argument, 
 the Lord rebuke thee ! ' After all, the stress which our 
 opponents lay upon criticism, affords a strong presump- 
 tion against them. It was a shrewd saying of Robinson's, 
 ' Sober criticism is a good thing : but wo be to the system 
 that hangs upon it ! ' 
 
 7. The threat which Mr. Belsham holds out of 'the 
 tales which they could tell of their orthodox brethren,' 
 contains an unfounded implication. Any reader would 
 suppose from this passage, that Mr. Belsham's opponents 
 had dealt largely in such tales : but this is not true. If 
 the author on whom he reflects had been disposed to deal 
 in articles of this kind, he might possibly have swelled 
 
Mr. Belsham's Review. 35 
 
 his publication beyond its present size. But contrary to 
 this, he professedly disclaimed introducing individual cha- 
 racters, or private tales, on either sides, as being equally 
 invidious, and unnecessary to the argument. The truth 
 is, he rested his cause upon the concessions of his adver- 
 saries ; and this is the galling circumstance to Mr. Belsham 
 and his party. What tales have been told are of their 
 telling. They may now insinuate what great things they 
 could bring forward in their own favour, and to our 
 disadvantage, were they not restrained by considerations 
 of modesty and generosity. But they can do nothing, 
 and this they well know, without first retracting what 
 they have conceded ; nor even then, forasmuch as all 
 such retractions would manifestly appear to the world to 
 be only to answer an end. 
 
 In fine, I appeal not merely to Mr. Belsham's special 
 jury, of ' men of enlightened minds, and sound learning,' 
 but to every man of common understanding, whether his 
 apology for declining a defence of his own assertion be 
 either ingenuous or just; whether a larger portion of 
 misrepresentation and self-contradiction could well have 
 been crowded into so small a compass ; and whether what 
 he has advanced can be considered in any other light, 
 than as the miserable groan of a dying cause. 
 
 c 2 
 
EZEKIEL'S VISIONS. 
 
 Chap. i. and x. 
 
 These visions seem very obscure. Most expositors 
 consider the ' living creatures ' to be angels : but they 
 appear to be the same as the 'four beasts/ or living 
 creatures, in Rev. v. 8, 9. And these are redeemed men ; 
 for they sung, 'thou hast redeemed us.' Others interpret 
 them by the four beasts in the Revelation, understanding 
 both of gospel ministers. But what relation had gospel 
 ministers with the visions of Ezekiel, or the prophecies 
 that follow? Probably the following observations may 
 cast some light upon the subject. 
 
 1. It was not unusual for the prophets, when they first 
 received their commission, to be favoured with some 
 extraordinary vision. Isai. vi. Rev. i. 
 
 2. These visions had something in them suited to the 
 occasion. The year that king Uzziah died, Isaiah had 
 a vision of Jehovah 'sitting upon a throne, high and 
 lifted up, and his train filled the temple.' The great high 
 priest of the church, ' walking among the seven golden 
 candlesticks,' denoted the interest he took in the affairs 
 of the church, to which the prophecies of the Revelation 
 referred. We may therefore expect to find something 
 in Ezekiel's visions suited to the state of things at that 
 time. 
 
 3. They may therefore be understood in general, as a 
 representation of the God and King of Israel, with a 
 glorious retinue, in a moveable position, as ready to take 
 leave of Jerusalem. God had been used to 'dwell 
 between the cherubims ' in the temple : this was the 
 character under which lie was often addressed. Psal. 
 
Ezekiel's Visions. 37 
 
 Ixxx. 1. The cherubim formed, as it were, the retinue 
 or attendants of the God and King of Israel. While he 
 dwelt in Zion, they were stationary; but now he was 
 about to depart from his abode, and therefore his retinue 
 are represented as in a moveable position, connected with 
 a kind of wheel chariot, or moveable vehicle. This ac- 
 cords with the glory of God departing from the temple, 
 and standing upon the threshold. Ezek. x. 4. This also 
 would render the exclamation, ' Oh wheel,' very affecting, 
 as the sight of a chariot ready to take away your dearest 
 friend. Chap. x. 13. 
 
 4. With respect to this retinue, perhaps it may be 
 interpreted by a reference to the ' living creatures ' in 
 the Revelation, who, as we have noticed, appear to be 
 redeemed men. Who then amongst men were the atten- 
 dants of God ? The priests and prophets under the old 
 testament, and evangelical ministers under the new. By 
 the ' living creatures ' therefore in Ezekiel, may be under- 
 stood those servants of God who attended him in that 
 day, of which the cherubims in the temple were emble- 
 matical ; and by those of John, the ministers of the gos- 
 pel who attended him under that dispensation, and took 
 the lead in the worship and progress of the church. 
 
 The stationary situation of the cherubim in the temple, 
 might afford a constant lesson to the servants of God. 
 Their figure and position would point out to them their 
 duty. And the appearance of them to Isaiah and Ezekiel 
 in vision, would impress them with a lively sense of the 
 importance of that office they were going to assume. 
 
 Perhaps, after all, the retinue of the God and King of 
 Israel included not only the priests and prophets, but the 
 holy angels. The seraphim in Isaiah's vision seems most 
 easily applied to them ; and in allusion to the stooping 
 posture of the cherubim over the ark and mercyseat in 
 the temple, the angels are said to *look into' the things 
 of the gospel. 1 Pet. i. 12. 
 
Remarks on Public Collections 
 
 FOR 
 
 BUILDING PLACES OF WORSHIP. 
 
 Written in 1795. 
 
 It may not be amiss to communicate some thoughts, 
 which, I apprehend, may serve to prevent a too common 
 grievance. I mean, that of [public] collections for 
 repairing and building places of religious worship, among 
 the three denominations of Protestant Dissenters. To 
 me it has been a grievance for some years past, the num- 
 ber of applications has been so great ; as I feel a pain in 
 refusing to countenance them, and am hurt at treating 
 any of my brethren with coolness and indifference. 
 
 The expenses of some edifices have been surprising, 
 from one to two thousand pounds. The plea has been 
 this : We had a large congregation, but they were all 
 poor, and we were forced to have a spacious building. 
 As to repairs, the reason assigned is. They came to much 
 more than we apprehended, by some scores of pounds ; 
 but we judged it best to do the business effectually, and 
 to subscribe what we could ; then we concluded, we 
 could easily collect the rest among the churches. Ano- 
 ther plea has been. Our salary for the minister was but 
 small, and we resolved on the attempt to build him a 
 parsonage house ; and though we could do but little 
 towards it ourselves, we did not doubt but we could raise 
 the sum among other congregations. 
 
 Far be it from me to do any thing to injure or obstruct 
 that spirit of liberality which prevails among my brethren : 
 I only wish to prevent the abuse of it. Permit me then 
 to ask the following questions — 
 
Building places of worship. 39 
 
 1. Ought not congregations to be contented with places 
 of worship suited to their circumstances? I remember 
 in ray young time to have worshipped for many years in 
 a barn, that was fitted up for the purpose ; and I believe 
 there was as much of truth, fervour and edification, as is 
 to be found now in many pompous temples. 
 
 2. Is there not often more zeal exercised about the 
 outward building, to gratify a popular taste, and appear 
 with a sort of secular grandeur to the world, than there 
 is manifested to eularge, beautify, and buUd up that truly 
 spiritual edifice, the church of God. 
 
 3. If professors have a proper regard for real Chris- 
 tianity, personal and social, they will not be at a loss for 
 a place to assemble in, to observe the laws of Christ. 
 When this was the case in the first age, and the greatest 
 part of the second, do we read of any such thing as col- 
 lections for building houses of public worship ? They 
 had no stately temples ; their collections were only for 
 their poor brethren, and the expenses of several of their 
 societies. 
 
 4. Is there not oftentimes as much money spent by our 
 modern collectors, in travelling from town to town, as 
 would provide a decent place of worship for most of our 
 congregations ? 
 
 5. Are the monies thus collected, always invested in 
 hands which the majority of the society most approve ? 
 I am misinformed, if this be universally the case. 
 
 6. Would it not be better to confine these collections to 
 districts, where the state and circumstances of the con- 
 gregation are known ? 
 
 7. Should not ministers and respectable persons be very 
 careful in signing recommendations of petitions, when 
 they are not well acquainted with the particulars of the 
 case ? 
 
 I have known this to be too often done, in order to get 
 rid of the petitioners, and send them ofi" to another con- 
 gregation. 
 
 The subject appears to me in such a point of view, that 
 
40 Imputed righteousness. 
 
 I must for the future decline attending to applications of 
 this sort, unless some one should convince me that I have 
 mistaken it. But I must assure you, that I would never 
 wish to discourage, in myself or others, any kind of libe- 
 rality that might in any way conduce to promote the real 
 cause of Christ ; for I think it my greatest honour to 
 endeavour to sustain the character of a disciple of Christ, 
 both in word and deed ; and the deed of generous libe- 
 rality is, I apprehend, its distinguishing property and 
 glory. 
 
 DOCTRINE OF IMPUTED RIGHTEOUSNESS. 
 
 This is the name wherewith She shall be called, The Lord our righteous- 
 ness. Jer. xxxiii. 16. 
 
 It may seem too much for the church of Christ to bear 
 a name which is properly applicable only to Christ him- 
 self, and is expressly given to him in chap, xxiii. 6, of 
 the same prophecy. Interpreters have attempted to ac- 
 count for this in different ways. Some have rendered the 
 words, ' And this is the name of Him that shall call her,' 
 as we should say, by his grace, * The Lord our righteous- 
 ness.' But the words clearly import an appellation given 
 to the church. Others have supposed the church to be 
 called after the name of Christ, on account of her intimate 
 union with him, as a woman is called after the name of 
 her husband. But this is a modern practice, to which 
 therefore there can be no allusion. 
 
 The name in the Hebrew is Jehovah-tsidkenu ; and if I 
 am not mistaken, the use of several other of these com- 
 pound terms in the old testament will determine the 
 meaning of the passage in question. When Abraham 
 was about to offer up his son, in the very moment of 
 
Imputed righteousness. 41 
 
 extremity his hand was stayed, and a lamb was provided. 
 Abraham, in commemoration of this signal interposition, 
 called the name of the place Jehovah-jireh, the Lord will 
 see or provide. When God gave Israel the victory over 
 Amalek, Moses built an altar, and called it Jehovah-nissi, 
 the Lord my banner. When Gideon, having seen an 
 angel of God, was apprehensive that he should die, and 
 the Lord comforted him, saying, Peace be unto thee, fear 
 not ; he built an altar, and called it JeJiovah-shalom, the 
 Lord send peace. Finally, when the church in the latter 
 day, under the form of a city, is described in prophecy, it 
 is said that its name shall be called Jehovah-shammah, the 
 Lord is there.* Now the place where Abraham received 
 the lamb was not Jehovah, nor either of the altars erected 
 by Moses and Gideon. They were only memorials of what 
 Jehovah had wrought. Neither will the city, described 
 by Ezekiel, be Jehovah ; but the presence of Jehovah 
 shall be so sensibly and manifestly with it, that this shall 
 be its name, or distinguishing character. Thus it is that 
 the church, under the gospel dispensation, shall be called 
 Jehovah-tsidkenu, the Lord our righteousness ; not because 
 she is Jehovah, but because her justification, by the righ- 
 teousness of Jehovah, forms a kind of prominent feature 
 in her countenance. This leading truth is inscribed upon 
 her in deep and legible characters, like those upon the 
 altars of Moses and Gideon. She is even a standing 
 memorial of it to all generations. 
 
 Such, I take it, is the meaning of this prophecy. Let 
 us next enquire whether it accords with fact. If there be 
 a leading principle which distinguishes the gospel church 
 more than any other, it may be expected to occupy a con- 
 spicuous place in the new testament. It is true, the old- 
 testament church was accepted of God through the same 
 medium that we are ; but the righteousness of Jesus not 
 being actually wrought, it does not form so prominent a 
 feature in that dispensation. As soon as our Lord entered 
 
 * Gen. xxii. 14. Exod. xvii. 15. Judg. vi. 24. Ezek. xlviii. 35 
 
42 Imputed righteousness. 
 
 on his ministry, he declared his errand to be, * to seek 
 and save that which was lost.' The self-righteous pha- 
 risees, who were whole in their own eyes, were most of 
 them left to perish in their own deceivings, while publi- 
 cans and harlots entered intd the kingdom of God before 
 them. Every encouragement was given to faith in the 
 Bedeemer. In answer to this the diseased were cured, 
 and the guilty forgiven, whatever had been their former 
 character. Those who embraced the Saviour from among 
 the sect of the pharisees, and who were righteous in their 
 own eyes, were brought to an open renunciation of every 
 thing of this kind, and to sue for mercy among the chief 
 of sinners. This was particularly the case of Saul of 
 Tarsus, who ' counted all things but loss that he might 
 win Christ, and be found in him ; not having his own 
 righteousness, which was of the law, but that which is 
 through the faith of Christ, the righteousness which is of 
 God by faith.'* 
 
 When the apostles, commissioned by their Lord, -went 
 forth preaching the gospel to every creature, this was their 
 errand. To the Jews they thus addressed themselves : 
 ' Be it known unto you therefore, men and brethren, that 
 through this man is preached unto you the forgiveness of 
 sins : and by him all that believe are justified from all 
 things, from which ye could not be justified by the law of 
 Moses.'t As to the gentiles, their address to them was 
 in substance as follows : * Now then we are ambassadors 
 for Christ, as though God did beseech you by us, we pray 
 you in Christ's stead, be ye reconciled to God. For he 
 hath made him to be sin for us, who knew no sin, that we 
 might be made the righteousness of God in him.' :{; 
 
 In almost all the epistles, we find this great truth writ- 
 ten in legible characters. It is almost the sole object of 
 that to the Romans. To quote all the evidence from it, 
 were to quote the epistle itself. I shall only observe, 
 that there are some errors noted in that epistle, among 
 
 * Phil. Ui. 8, 9. + Acts xiii. 38, 39. I 2 Cor. v. 20, 21. 
 
Imputed righteousness. 43 
 
 believers, and which were to be objects of forbearance : 
 but justification by faith in the righteousness of Christ, to 
 the renouncing of all dependence on the works of the law, 
 is not represented as a question that divided believers, 
 but as a principle of such importance as to distinguish 
 believers from unbelievers. ' The gentiles, which followed 
 not after righteousness, have attained to righteousness, 
 even the righteousness which is of faith. But Israel, 
 which followed after the law of righteousness, has not 
 attained to the law of righteousness. Wherefore ? Be- 
 cause they sought it not by faith, but as it were by the 
 works of the law ; for they stumbled at that stumbling 
 stone. Being ignorant of God's righteousness, and going 
 about to establish their own righteousness, they have not 
 submitted themselves to the righteousness of God.'* 
 
 The disorders of the Corinthians were greater than 
 those of any other of the primitive churches. This, with 
 some who profess to believe this important truth in the 
 present day, would have been thought a sufficient reason 
 for withholding it in this instance, lest it should be abused ; 
 but Paul did not withhold it. * Of him,' says he, * are ye 
 in Christ Jesus, who of God is made unto us wisdom, and 
 righteousness, and sanctification, and redemption.'f He 
 had found them sunk in vice and profligacy. Speaking 
 of fornicators, idolaters, adulterers, efl'eminate, abusers of 
 themselves with mankind, thieves, covetous, drunkards, 
 revilers, extortioners ; ' and such,' says he, ' were some of 
 you : but ye are washed, but ye are sanctified, but ye are 
 justified in the name of the Lord Jesus, and by the Spirit 
 of our God.':|: 
 
 The epistle to the Galatians, like that to the Romans, 
 is principally composed of this doctrine. It is here con- 
 sidered of such importance as that the rejection of it 
 ' perverted the gospel of Christ.' Those teachers who set 
 themselves against it, and thereby troubled the churches, 
 the apostle wished to have them 'cut off' from among 
 
 * Rom. ix. 30—32. x. 3. t 1 Cor. i. 30, 31. t 1 Cor. vi. 9—11. 
 
44 Imputed righteousness. 
 
 them. And those professors of Christianity, who gave 
 into another system, he considered as ' fallen from grace,' 
 or as having deserted the truth of the gospel ; and told 
 them plainly, that Christ was 'become of no effect to 
 them.'* 
 
 The epistle to the Ephesians, the object of which seems 
 to be to endear Christ, and the knowledge of him, enu- 
 merates the spiritual blessings with which God hath 
 blessed us in him, and among these is his having made us 
 ' accepted in the Beloved.' And again, * By grace ye are 
 saved, through faith, and that not of yourselves, it is the 
 gift of God. Not of works, lest any man should boast.' 
 
 Similar observations might be made on almost all the 
 remaining epistles. I shall content myself with only re- 
 ferring to a few passages in the margin,f and offering a 
 few remarks on the apparent inconsistency of Paul and 
 James on this subject. If the justification on which these 
 sacred writers insist were the same, their doctrine would 
 certainly wear every appearance of contradiction, inas- 
 much as that the one affirms we are justified ' by faith 
 without the works of the law,' while the other insists that 
 a man is justified 'by works, and not by faith only.' Yea, 
 and what is more, each of them appeals to the case of 
 Abraham, as an example of his doctrine. :|: But if the 
 justification on which they severally insist be different, 
 difterent things may be affirmed concerning each, without 
 any contradiction. And this is manifestly the case. Paul 
 discourses on the justification of the ungodly, or of sinners 
 being accepted of God, which is by faith in the righteous- 
 ness of Christ, without works. James, on the justification 
 of the godly, or of a saint being approved of God, and 
 which is by works. Abraham is said to have been jus- 
 tified by faith, when he first believed the promise, prior 
 to his circumcision ; but by works many years after it. 
 
 *Gal. i. 7. V, 4, 12. f Phil. iii. 7— 9. 1 Tim. i. 9. 
 
 Tit. iii. 4—7. 2 Pet. i. 1. 1 John ii. I. Rev. xix. 8. 
 
 X Rom. iv. 1—6. James ii. 21—26, 
 
Imputed righteousness. 45 
 
 his faith was made manifest, when he offered Isaac his 
 son upon the altar. The one therefore relates to his ac- 
 ceptance with God as a sinner, the other to his being 
 approved of God as a saint. Both together completed 
 his character. ' He believed, and it was accounted unto 
 him for righteousness : ' he obeyed, * and was called the 
 friend of God.' 
 
 Upon the whole, if these observations be just, we are, 
 by this appellation given to the christian church, furnished 
 with a criterion by which to judge of it. It is composed 
 of such characters as, renouncing all dependence upon 
 their own righteousness, rely only upon the righteousness 
 of Christ for acceptance with God; while at the same 
 time their faith is not a dead inoperative opinion, but a 
 vital principle productive of good works. 
 
 We also see the justice with which divines have insist- 
 ed on the importance of this great article of faith. It was 
 with good reason that Luther, in particular, considered 
 it as a kind of corner stone in the Reformation. Those 
 reformed communities, whether national or congregational, 
 which have relinquished this principle in their confessions 
 of faith, or which, retaining it in their confessions, yet 
 renounce or neglect it in their ordinary ministrations, have 
 with it lost the spirit and power of true religion. 
 
 DOCTRINE OF JMPUTED RIGHTEOUSNESS DEFENDED, 
 
 Against the exceptions of a Correspondent, in 1 799. 
 
 I AGREE with your correspondent, Christopher, that 
 " a manly and christian avowal of our sentiments tends 
 to the discovery and establishment of truth ; " to which 
 also " I devoutly wish that all our diflerences may verge." 
 
46 Imputed righteousness. 
 
 Bat if I thought that "diflference of opinion," or as I 
 should call it, the imbibing of opposite religious princi- 
 ples, was any otherwise "unavoidable in the present 
 state," than as every other species of sinful imperfection 
 is so, I should consider the attainment of truth as an 
 object of no importance ; and all our labours to rectify 
 our own and each others' errors, as so many attempts to 
 subvert the order of nature. It were absurd to attempt 
 to reduce to uniformity the natural differences of men's 
 tastes and features : and if differences in religion be of 
 the same kind, as your correspondent seems to think, it 
 were equally absurd to attempt to lessen them, or " de- 
 voutly to wish them to verge towards truth." 
 
 But really, sir, I feel at a loss how to enter upon a 
 defence : and this because I cannot perceive that any 
 thing I have advanced is the object of your correspondent's 
 attack. It is true, he begins by expressing his disappro- 
 bation of Imputed righteousness : but I am not the in- 
 ventor of that doctrine, or of the terms by which it is 
 expressed. If there be any thing objectionable in either, 
 it is the apostle Paul that must be accountable for it, who 
 in the fourth chapter of his epistle to the Romans has 
 repeatedly used the very language, at which your corres- 
 pondent has taken offence. If the objection had been 
 made to any explanation of the doctrine which I had 
 given, I should have considered myself as called upon 
 to reply : but as what is alleged is against imputation 
 itself, I have no concern in the business. It is on Paul 
 that Christopher has made his attack, and he and Paul 
 must settle the matter. 
 
 It is true, he has explicitly stated the notion of impu- 
 tation to which he objects, which he says is this — " To 
 ascribe tJiat to a man which he has not, whereby he is 
 considered righteous, or a good man." But this is as 
 foreign from any thing I have advanced, as darkness is 
 from light. To have answered me, he should have col- 
 lected mi/ ideas of the subject : if there were none to col- 
 lect, there could be nothing: to answer. I have no notion 
 
Imputed righteousness. 47 
 
 of " ascribing " the righteousness of Christ to the believing 
 sinner personally, any more than he has. I should as 
 soon "ascribe" the unrighteousness of the sinner to 
 Christ, as the righteousness of Christ to the sinner. The 
 imputation of sin to Christ, and of righteousness to the 
 sinner, appears to me to consist not in God's thinking or 
 judging of characters differently from what they are, or 
 declaring them to be what they are not ; but in his treat- 
 ing or dealing with them, not according to their personal 
 merit or demerit, but according to those of another. Gk)d 
 neither thought his Son to be wicked, nor declared him to 
 be so ; but he treated or dealt with him, as if he had been 
 so. God neither thinks the character of the believing sinner 
 such as his righteous law approves, nor declares it to be 
 so : but he treats or deals with him, as if it were so, out 
 of respect to the righteousness of him in whom he be- 
 lieveth. 
 
 Of course, by the term righteous, as it is used with 
 reference to justification, I do not mean the same thing as 
 being " a good man." I should as soon consider Christ's 
 being * made sin for us ' as the same thing with his being 
 made a bad man, as I should our being made * the righ- 
 teousness of God in him,' to be the same thing with our 
 being made good men. This is utterly confounding jus- 
 tification >vith sanctification ; which indeed appears to 
 me to be the drift of the whole piece. 
 
 The statement which Christopher gives of men's reco- 
 very by Jesus Christ, seems to represent sinners not as 
 accepted of God, out of regard to what Christ has done, 
 but on the ground of " the divine life and likeness within 
 us ; " and that the righteousness which he disclaims as 
 the ground of his hope, is not what he performs under 
 the character of a christian, but merely what he has per- 
 formed prior to his sustaining that character, or while he 
 was unrighteous. 
 
 The connection in which he has introduced Col. i. 27, 
 ' Christ in you the hope of glory,' renders it pretty evident 
 that by 'Christ' in this passage, he understands the 
 
48 Imputed righteousness. 
 
 image or likeness of Christ in us. But surely this was 
 not Paul's meaning : of Christ, who was in or among the 
 Colossians, he adds, *whora we preach.' But it was not 
 the image of Christ in our hearts that was the subject of 
 Paul's ministry. 
 
 If even our evangelical obedience 'be the ground of 
 acceptance with God, I should be glad to be informed — 
 (1) How it is that works are constantly excluded in the 
 justification of sinners.* — (2) How it is that God is said 
 to justify the ungodly, -j- I do not suppose that when a 
 sinner is justified, he is actually an enemy to God ; for in 
 the same passage he is supposed to be a believer, which 
 character is inconsistent with such a state of mind. But 
 as Dr. Owen has observed, " To say that he who worketh 
 not is justified through believing, is to say that his works, 
 whatever they be, have no influence in his justification ; 
 nor hath God in justifying him any respect unto them." — 
 (3) How is it that the righteousness by which we are 
 justified is represented as revealed to faith, and as being 
 to and upon all them that believe ? % Are the dispositions 
 of our own minds 'revealed' tons? — (4) How is it that 
 such objections are made to the christian doctrine of jus- 
 tification, if holy dispositions Avere the ground of it ? If 
 Paul had taught justification by evangelical works, and 
 only meant to reject those which were done prior to em- 
 bracing the gospel ; with what plausibility could it have 
 been objected, that his doctrine gave liberty to sin ? If 
 the 'righteousness, through which grace reigns to eternal 
 life,'§ meant, as Christopher explains it, " our own righte- 
 ous dispositions ; " with what propriety does the apostle 
 ask, in the following words, 'What shall we say then? 
 Shall we continue in sin, that grace may abound ? God 
 forbid.' 
 
 Your correspondent remarks, that " his friend Gains 
 seems partial to the phrase, imputed righteousness." Is it 
 unbecoming a christian then, to be partial to the phrase- 
 
 * Rom. iii. 24-27. iv. 2-8. f Ch. iv. 5. J Ch.i. 17. iii. 22. §Ch. v,21. 
 
Imputed righteousness. 49 
 
 ology of scripture ? What if I should ask friend Christo- 
 pher, whether he be not prejudiced against this phrase ; 
 and not the phrase only, but the doctrine conveyed by 
 it ? He might answer, No : I shall allow it in the same 
 sense in which sin is imputed to us, that is, really and 
 truly, by participation of a fallen nature. Then really 
 and truly, friend Christopher, either you or I are entirely 
 out as to the meaning of words. Does the word impute 
 really and truly mean to participate ? When Ahimelech 
 pleaded before Saul, saying ' Let not the king impute any 
 thing unto his servant,' * did he mean. Do not cause me 
 to participate in a conspiracy ? When Shimei entreated 
 David, saying * Let not my lord impute iniquity unto 
 me,'f did he mean. Do not make me wicked ? Does he 
 not rather mean, do not deal with me according to ray 
 desert ? 
 
 And does the imputation of the sin of our first parent 
 to his posterity, consist in participation ? That it is con- 
 nected with it, I allow. Could an individual be found, 
 who had never made the sin of his first father his own by 
 participating in it, he would, I suppose, have nothing to 
 fear from its being imputed to him. And much the same 
 may be said concerning righteousness ; for until a sinner 
 believes in Christ, which includes an acquiescence in the 
 gospel way of salvation, he has nothing to hope from 
 imputation. These things have an inseparable connec- 
 tion; but the plain meaning of words must be altered 
 before we can consider them as the same. 
 
 We have the same authority for believing that our sins 
 were imputed to Christ, as that Adam's sin was imputed 
 to his posterity. The word * impute ' is used in neither 
 case, but both are compared to the imputation of righte- 
 ousness. 'As by one man's disobedience many were 
 made sinners, so by the obedience of one shall many be 
 made righteous — He hath made him to be sin for us, who 
 knew no sin, that we might be made the righteousness of 
 
 "^ 1 Sam. xxii. 15. t 2 Sam. xix. 19. 
 
50 Imputed righteousness. 
 
 God in him.' * Now will Christopher affirm, that Christ 
 was really and truly made sin by participation ? 
 
 It does not follow from hence that " the old man, any 
 more than the new man, is a mere creature of imputation," 
 or that the necessity of " repentance and the love of God " 
 are superseded. It is strange that Christopher should 
 have so little regard for the credit of his own understand- 
 ing, as to insinuate the contrary. He who cannot distin- 
 guish between the blessings of justification and sanctifica- 
 tion, without setting aside the importance of either, has 
 in my opinion yet to learn one of the first principles of 
 the oracles of God. 
 
 ^REMARKS ON GOD'S JUSTIFYING THE UNGODLY, 
 
 In Reply to Dr. Joseph Jenkins of Walworth. 
 
 The passage in my last paper, on which J. J. has 
 animadverted, is as follows — * God is said to justify the 
 ungodly. f I do not suppose that when a sinner is justi- 
 fied, he is actually an enemy to God ; for in the same 
 text he is supposed to be a believer, which character is 
 inconsistent with such a state of mind.' 
 
 Now he who controverts these principles, may be sup- 
 posed to maintain the contrary ; namely, that when a sin- 
 ner is justified, he is actually at enmity with God ; and 
 that though he is a believer, as the text intimates, yet his 
 being so includes nothing inconsistent with such a state 
 of mind. And such in fact is the statement of this cor- 
 respondent. — (1) He endeavours to maintain that when 
 a sinner is justified, he is God's enemy. It is true, he 
 
 * Rom. V. 19. 2 Cor. v. 21. t Rom. iv, 5. 
 
Imputed righteousness. 51 
 
 says, " I do not suppose, any more than Gains, that a 
 man can be justified, and at the same time be an enemy 
 to God : " but he means only to allow, that he does not 
 continue an enemy of God after he is justified, concerning 
 which there is no dispute. The question is, — In what 
 state of mind is the sinner, with regard to enmity and 
 friendship, antecedent to his justification? And by all 
 that J. J. has written, it appears that he considers him 
 as God's enemy " until " he is justified.— (2) He labours 
 to prove, that his being a believer includes in it nothing . 
 inconsistent with such a state of mind. The faith which 
 is ' counted for righteousness,' he supposes, must either 
 mean Christ, the object of faith, or a spiritual illumination 
 of the understanding, in which the mind is passive : at 
 all events it must include no holy disposition of heart, 
 that is, nothing inconsistent with enmity to God. 
 
 Before we examine these positions, it seems necessary 
 to have a clear understanding of what is meant by justi- 
 fication. J. J. distinguishes between justification in the 
 eye of justice, or a sinner's being accepted in the Beloved ; 
 and justification as it respects the sensation or perception 
 of the blessing in a person's own mind ; adding, that 
 " his more immediate business is with the latter." I am 
 certainly obliged to him for this explanation, for without 
 it I should have supposed the question to relate wholly 
 to acceptance with God itself, and not to the sensation 
 or perception of this blessing in the mind ; and still less 
 to the pleas which the sinner is to " bring forward " in his 
 application for mercy. I must say however, if J. J.'s 
 "business" lies here, assuredly mine does not; having 
 never, that I recollect, advanced a single idea on the 
 subject. But if it did, it would not affect the argument; 
 for if we be not in a justified state till we cease to be the 
 enemies of God, it is impossible we should enjoy any 
 previous sensation or perception of it, as no one can truly 
 perceive that which does not exist. 
 
 To me it appears that the distinguishing of justification 
 into acceptance with God, and the sensation or percep- 
 D 2 
 
52 Imputed righteousness. 
 
 tion of this blessing which a sinner enjoys, has nothing 
 in the scriptures to support it. I think it will ffltt be 
 found on enquiry, that the fonner is that which the sacred 
 writings term justification, and that the latter is denomi- 
 nated ' peace with God,' which follows on it as a conse- 
 quence.* A sensation of peace is as distinct from 
 justification, as a sensation of wrath is distinct from 
 condemnation. As some are justified, that is, exempt 
 from the curse of the law, and entitled to everlasting life, 
 according to the uniform declarations of the statute-book 
 of heaven, while, owing to a cloud upon their minds, they 
 are far from clearly perceiving it ; so others stand con- 
 demned, that is, exposed to the curse of the law, accord- 
 ing to the uniform declarations of the same statute-book 
 of heaven, while, through ignorance and unbelief, they 
 have no proper sense of it. 
 
 The question is not concerning any secret persuasion 
 in the mind of man, or any secret purpose in the mind of 
 God : but simply this, — Do the holy scriptures, which 
 form the statute-book of heaven, and fully express the 
 mind of God, pronounce any man pardoned or justified 
 in his sight, while his heart is in a state of enmity against 
 him. 
 
 " It is plainly implied," says J. J., " in the Lord's jus- 
 tifying the ungodly, that they are ungodly until justified." 
 But before any conclusion can be drawn from these words, 
 it is necessary to ascertain the meaning of them, particu- 
 larly of the term ' ungodly.' This term I apprehend is 
 not designed, in the passage under consideration, to 
 express the actual state of mind which the party at the 
 time possesses, but the character under which God con- 
 siders him, in bestowing the blessing of justification upon 
 him. Whatever be the present state of a sinner's mind ; 
 whether he be a haughty pharisee, or a humble publican ; 
 if he possess nothing which can in any degree balance the 
 curse which stands against him, or at all operate as a 
 
 * Rom. V. 1. 
 
Imputed righteousness. 53 
 
 ground of acceptance ^vith God, he must be justified, if 
 at all, as unworthy, ungodly, and wholly out of regard 
 to the righteousness of the Mediator. He that is justi- 
 fied must be justified as 'ungodly,' in like manner as he 
 that is saved must be saved among ' the chief of sinners.'* 
 But as Paul's using the latter expression of himself does 
 not prove, that at the time he uttered it he was one of 
 the worst of characters ; so neither does his using the 
 former concerning others, prove that they are, at the time 
 of their justification, the enemies of God. If it be objected, 
 that the term ' ungodly ' is nowhere else used but to ex- 
 press a state of enmity to God ; it may be answered, that 
 God is nowhere else said to 'justify the ungodly.' The 
 interpretation put upon this term therefore is no more 
 singular, than the phraseology of the text itself. Both 
 the one and the other ought no doubt to be interpreted 
 by the general tenour of scripture, and the particular 
 scope of the writer. If the sense here given clash with 
 either of them, let it be rejected. To me it appears in 
 harmony with both. When the reader has considered the 
 follo\ving observations, let him judge whether it be so 
 
 or not. , 
 
 1. It is the uniform language of the scriptures, that 
 tvithout repentance there is no forgiveness.-^ The very pas- 
 sa«re to which the apostle in the context refers, (Psal. 
 xxxii.) as affording an example of the imputation on 
 which he was treating, clearly holds up the idea of for- 
 giveness as preseded by repentance. It is of no account 
 to allege the difference between pardon and justification ; 
 for whatever difference there is between these blessings, 
 there is none which affects the argument. They are not 
 so distinct as that the one can in any instance exist 
 without the other. He that is justified is pardoned. If 
 therefore repentance presede the one, it must presede the 
 
 * 1 Tim. i. 15, 
 + Psal. xxxii. 5. Prov. xxviii. 13. Mark i. ^. iv. 12. Lukciii.6. 
 xxiv. 47. Acts iii. 19. v. 31. viii. 22. 1 John i. 9. 
 
54 Imputed righteousness. 
 
 other. But if justification be preseded by repentance, 
 it cannot be said that a person is an enemy to God " until 
 he is justified," for enmity and repentance are inconsis- 
 tent. 
 
 2. It is the uniform language of the new testament, that 
 those whom God justifieth are believers,^ The very persons 
 referred to in the text under consideration, are supposed 
 to ' believe in him who justifieth the ungodly.' But faith 
 'worketh by love,' and is therefore inconsistent with a 
 State of enmity to God. If the uniform language of scrip- 
 ture had been, we believe by, or through being justified ; 
 we should certainly have concluded, that justification in 
 the order of things preseded believing, and consequently 
 that those who are justified were at the time enemies to 
 God. And as it is the reverse, or that we are justified 
 by or through believing, why should we not equally con- 
 clude, that faith in the order of things presedes justifica- 
 tion ; and consequently, that they who are justified were 
 at the time, not the enemies but the friends of God. 
 
 3. The apostle, in the same epistle as that which con- 
 tains the passage in question, speaks of justification as 
 preseded hy vocation or calling. ' Whom he did foreknow, 
 he also did predestinate : whom he did predestinate, them 
 he also called : and whom he called, them he also justi- 
 fied : and whom he justified, them he also glorified. 'f It 
 cannot be pleaded, that the order of things is not here 
 preserved. It is allowed on all hands, that predestina- 
 tion is preseded in the order of nature, by foreknowledge, 
 calling by predestination, and glorification by justifica- 
 tion. AVhat good reason then can be given, why justifi- 
 cation should not from hence be concluded to be preseded 
 by vocation ? But the vocation here spoken of is a holy 
 one, the same with that mentioned in 2 Tim. i. 9. ' He 
 hath saved us, and called us with a holy calling ;' which 
 must therefore be inconsistent with enmity to God. 
 
 * Jolm iii. 18, 36. v. 24. Acts xiii. 39. Rom. iii. 26. 28. iv. 24. 
 V. 1. X. 4. Gal. ii. 16. iii. 24. Phil. iii. 9. f Rom. viii. 29, 30. 
 
Imputed righteousness. 55 
 
 4. The design of the apostle in the context was, to 
 establish the doctrine of free justification hy faith in Jesus 
 Christ, without the works of the law ; a justification that 
 should exclude boasting, or glorying. Now this design is 
 equally accomplished by the interpretation here defended, 
 as by the contrary. I am aware that this ground will be 
 disputed ; and let it be disputed. The principle on which 
 I rest my defence, on this part of the subject, is the fol- 
 lowing :— WHATEVER BE THE STATE OF A PERSON'S 
 MIND AT THE TIME, IT MAKES NO DIFFERENCE AS TO 
 
 THE GROUND OF JUSTIFICATION. J. J. will not deny 
 this : he has acknowledged as much himself. " In this 
 case," he says, " all works, good and bad, are out of the 
 question ; " and if so, doubtless all dispositions are the 
 same. None of them, be they what they may, can avail 
 any thing towards justifying one who has not continued 
 in all things written in the book of the law to do them. 
 But if so, of what account is it to the doctrine of justifica- 
 tion by grace, to maintain their nonexistence at the time ? 
 The existence or nonexistence of things that are " out 
 of the question," can signify nothing to the argument, and 
 afford no ground of glorying. — Moreover : if the existence 
 of a holy disposition at the time of our being first made 
 partakers of the blessing of justification detract from the 
 grace of it, why should it not operate in the same way 
 afterwards ? Justification is not of so transient a nature 
 as to be begun and ended in an instant. Though not 
 progressive, like sanctification, yet it is a permanent pri- 
 vilege, or state of blessedness bestowed on believers. As 
 condemnation is a state of exposedness to the curse, un- 
 der which every unbeliever, remaining such, continues ; so 
 justification is a state of exemption from it, in which every 
 believer in Jesus abides. It is true we are introduced to 
 this blessed state at the moment of believing : from that 
 instant we are no more under the law, but under grace : 
 the curses of the former stand no longer against us, and 
 the blessings of the latter become our portion. But though 
 our introduction to the blessing be transient, yet the 
 
56 Imputed righteousness. 
 
 blessing itself continues as long as we continue believers 
 in Christ, and united to him, which is to the end. Hence 
 justification and condemnation are each described in 
 language expressive of their continuity. * It is God that 
 justifieth ; who is he that condemmth ? He that believeth 
 on the Son hath everlasting life: and he that believeth 
 not the Son shall not see life, but the wrath of God abid- 
 eth on him.' Hence also believers, in every stage of life, 
 deal with Christ for justification, desiring nothing more 
 than that they may be found in him, not having their own 
 righteousness, which is of the law ; but that which is 
 through the faith of Christ, the righteousness which is of 
 God by faith. And this accounts for Abraham's believing 
 for righteousness, as we shall see presently, not merely 
 when he first believed in God, but after he had loved and 
 served him a number of years ; and for David's having 
 righteousness imputed to him without works on his reco- 
 very from a state of blacksliding. Now do the holy 
 dispositions of christians detract from the freeness of their 
 continued acceptance with God ? If not, why should the 
 existence of any such dispositions detract from the free- 
 ness of their first acceptance ? If it be necessary that 
 the mind be at enmity with God, " until " w^e are first 
 introduced to this blessing in order to its being merely 
 of grace; why should it not be equally necessary that it 
 should remain so through life, in order to its continuing 
 to be merely of grace ? 
 
 5. Neither Abraham nor David, whose cases the apos- 
 tle selects for the illustration of his argument, were at the 
 time referred to, the enemies of God. *^ Abraham believed 
 God, and it was counted to him for righteousness ; ' and it 
 is concerning his justification that the following reflection 
 is made. ' Now to him that worketh is the reward reck- 
 oned, not of grace, but of debt.' It is here plainly sup- 
 posed of Abraham that if he had 'worked,' and so obtained 
 the reward, it had been a matter of debt, and he had had 
 whereof to glory. And did not Abraham work, prior to 
 the period to which this refers ? He certainly should not 
 
Imputed righteousness. 57 
 
 have performed a single good work, but have been an 
 enemy to God, according to J. J.'s hypothesis. But the 
 truth is, he had been a believer in God, and a true wor- 
 shipper of him for many years, at the time when he is said 
 to believe in God, and it was counted to him for righte- 
 ousness.* Here then is an account of one who had 
 walked with God for a series of years, ' working not, but 
 believing on him that justifieth the ungodly;' a clear 
 proof that by * working not,' the apostle did not mean a 
 wicked inaction, but a renunciation of works as the ground 
 of acceptance with God. 
 
 'David also,' continues the apostle, *describeth the 
 blessedness of the man unto whom God imputeth righte- 
 ousness without works, saying. Blessed are they whose 
 iniquities are forgiven, and whose sins are covered. Blessed 
 is the man to whom the Lord will not impute sin.' Of 
 whom speaketh the psalmist, in this thirty-second psalm ; 
 of himself, or of some other man. Of himself as is mani- 
 fest from the whole psalm. It is one of those penitential 
 songs, which he penned after his fall and recovery. The 
 third and fourth verses describe the state of his mind 
 after he had sinned, and before he had repented. The 
 ' blessedness ' of which he speaks is a blessedness arising 
 from free forgiveness. Hence the apostle, in the text 
 under consideration, very properly puts this gloss upon 
 his words : ' David describeth the blessedness of the man 
 unto whom God imputeth righteousness without works.' 
 David did not say it was * without works : ' he said 
 nothing about works ; but he described the blessedness 
 of him who possessed a free forgiveness, which was the 
 same thing. Paul supposed that David * worked not:' 
 but had he never performed a ' good work ' at the period 
 referred to? Was he at that time an enemy to God? 
 J. J.'s hypothesis requires that it should have been so : 
 but it was not so. Let the reader judge whether the 
 cases of Abraham and David be not decisive, and whe- 
 ther they ought not to decide the controversy, as to the 
 meaning of the passage in question. 
 
 * Gen. XV. 6, xii. 1—3. Hcb. xi. 8. 
 
58 Imputed righteousness. 
 
 I had supposed that when a sinner is justified, he is 
 not an enemy to God, seeing he is a believer. J. J. at- 
 tempts, it should seem, to invalidate this argument by so 
 explaining faith as that it shall include in it nothing in* 
 consistent with enmity to God. I cannot but remark the 
 unpleasant situation of the writer, in this part of his 
 work. With him it seems a very difficult thing to deter- 
 mine, what the apostle means by that faith which is 
 counted for righteousness. " If it were to be considered 
 as a work, he supposes it would overturn the whole rea- 
 soning of the verse." If it were considered as a work, 
 performed to furnish a ground of justification, it would ; 
 but not else. That faith is a work, we are expressly 
 taught by one who perfectly understood its nature.* But 
 that we are justified by it as a work, or as a part of moral 
 obedience, J. J. knows I utterly deny. But if it be not 
 counted for righteousness as a work, " it must mean either 
 Christ the object of faith, or a spiritual illumination of the 
 understanding, in which the mind is totally passive." 
 That it does not mean the former, one should think is 
 evident, in that it is called believing. * He that believeth, 
 his faith, or believing, is counted for righteousness.' And 
 if it means the latter, it will go to confound what the 
 scriptures elsewhere distinguish. Spiritual blindness is 
 represented as an obstacle to believing, and spiritual 
 illumination as that which presedes it.f But faith in this 
 passage " must " mean this or that. Perhaps it must, in 
 order to comport with J. J.'s hypothesis : and this spiri- 
 tual light or discernment must also be supposed to have 
 nothing spiritual in it, or it will be equally inconsistent 
 with a state of enmity to God as believing. But let him 
 seriously consider, whether that hypothesis which re- 
 quires such forced and far-fetched interpretations of 
 scripture to support it, can be any part of " evangelical 
 truth." 
 
 To me it appears a plain and easy matter to ascertain 
 
 * John vi. 28, 29- t 2 Cor. iv. 4. John vi. 40. 
 
Nature of imputation. 59 
 
 the meaning of faith, in the passage referred to< It is 
 believing ; and this believing is counted for righteousness ; 
 not as a work, but as the prescribed means of interesting 
 us in the righteousness of Christ. Thus it was common 
 for Christ to say to diseased people, whom he had healed, 
 *thy faith hath saved thee.' Did he mean by this to 
 make a Saviour of faith ? No : faith did not cause, 
 nor so much as co-operate in these cures, which were 
 accomplished only by his own power: but it was the 
 prescribed means by which they became interested in the 
 exercise of that power. I use the term interest as I do 
 that of justification, not for what we may have in the 
 secret purpose of God, but for that part or portion which 
 we have in spiritual blessings, according to the revealed 
 will or promise of God in the scriptures. The healing 
 efficacy proceeded from Christ, and not from faith ; yet 
 without faith they would not have been healed, and the 
 same may be said of justification. 
 
 ON THE NATURE OF IMPUTATION. 
 In Reply to Ignotus. 
 
 I CORDIALLY agree with your correspondent, on the 
 necessary connection between the doctrine of Christ's 
 divinity, and justification by the imputation of his righte- 
 ousness. But the first of the two grounds on which he 
 rests it, I would seriously entreat him to reconsider. He 
 represents the imputation of righteousness as consisting 
 in a " transfer of surplus virtue ; " and as every creature, 
 however exalted, owes its all to God, it can have none 
 to spare for the use of others. But if this be the nature 
 of imputation, how are we to understand it in the case 
 oii\\G first Adam? If instead of transgressing the divine 
 
60 Nature of imputation. 
 
 precept, he had faithfully obeyed it, there is every reason 
 to conclude that his posterity, instead of being exposed 
 to sin and death, as they now are, would have been con- 
 firmed in a state of holiness and happiness ; that is, his 
 obedience would have been imputed to them, as is now 
 his disobedience. Yet in this case there would have 
 been no "surplus" of obedience, or any thing done by 
 our first parent beyond what was his duty to do. From 
 hence, I conceive, it is clear that the imputation of righte- 
 ousness consists not in the transfer of overplus of virtue ; 
 and that divinity is not necessarily, and in all cases, con- 
 nected with it. 
 
 I shall not here take upon me to decide, whether 
 Christ's obedience to the Father was necessary on his 
 own account. Whether it was or not, makes nothing as 
 to his being qualified to accomplish our salvation. The 
 imputation of righteousness, as the scriptures represent it, 
 appears to me to be this : — God for wise and holy ends, 
 blessed one, or many, in reward of the obedience of another, 
 to whom they are related; in a manner as though it were 
 performed by themselves. Thus, if the first Adam had con- 
 tinued obedient, God would have expressed his approbation 
 of his conduct, not only by confirming him, but his poste- 
 rity after him, in a state of holiness and happiness. And 
 thus the obedience unto death, yielded by the second Adam, 
 is represented as that with which God is so well pleased, 
 that in reward of it, he not only exalted Him far above 
 all principality and power, but bestowed full, free, and 
 eternal salvation on all those who believe in him, how 
 great soever had been their transgressions. 
 
 But it may be said, if this be the idea which the scrip- 
 tures give us of the imputation of righteousness, and it 
 be applicable to the first as well as the second Adam ; 
 whence arises the necessity of the Divinity of Christ, in 
 order that his righteousness should be imputed to us? 
 I do not suppose that it was necessary to imputation 
 itself, but rather to its being available to the justification 
 of the ungodly. Imputed righteousness may take place. 
 
Nature of imputation. 61 
 
 whether it be that of a mere man, or of one who is both 
 God and man : but the righteousness of a mere creature 
 would not avail for the pardon and justification of rebel- 
 lious men. 
 
 There is an important difference between the supposed 
 imputation of the righteousness of the first Adam, and 
 that of the second. God's promising to bless the sinless 
 posterity of the former, by confirming them in a state of 
 holiness and happiness, had nothing in it which could 
 clash with any of his perfections. He might thus have 
 blessed them, without any previous obedience being per- 
 formed on their behalf, as it appears that he actually did 
 the elect angels. His promising to bless the children, in 
 reward of the obedience of the parent, was, that while he 
 expressed his love to both, he might also express his love 
 of righteousness. But in receiving rebellious sinners to 
 favour, there required a proviso for the security of his 
 honour, that he might appear to be what he was — Just, as 
 well as the Justifier. ' It became him, in bringing many 
 sons to glory, to make the Captain of their salvation per- 
 fect, through sufferings.' The glory of the divine character 
 must not be tarnished. That for the sake of which we 
 are pardoned and justified therefore, be it what it may, 
 must at least be equivalent, as to its influence on moral 
 government, to justice having taken its natural course. 
 Hence arises the necessity of the Deity of Christ, in order 
 to our justification. Though the obedience of a mere 
 creature might be the medium of conveying blessedness 
 to his sinless posterity, yet none but that of a divine 
 person could accomplish the salvation of sinners : be- 
 cause the obedience of a mere creature could not have 
 done such hono^rr to the divine law, as should have been 
 equal to the dishonour which it had received from us : 
 nor could the sufferings of any one that was not God have 
 expressed the divine displeasure against sin in so striking 
 and impressive a manner, as if every transgressor had 
 received his just recompense of reward. But admitting 
 the Redeemer to be divine, all is plain and easy. Hence 
 
62 The Dissenting Interest. 
 
 that which is peculiarly ascribed to the Deity of Christ 
 in regard of his sufferings is, their value or virtue. ' By 
 HIMSELF he purged our sins— -The blood of Jesus Christ, 
 HIS SON, cleanseth us from all sin.' Heb. i. 3. 1 John 
 1.7. 
 
 DECLINE OF THE DISSENTING INTEREST. 
 
 From an original Manuscript, written in 1797, 
 Aad flftfirwards published in the Protestant Dissent^s Magazine. 
 
 PART I. 
 
 On looking over some of the late numbers of this pe- 
 riodical work, I observed a complaint of the Dissenting 
 Interest being on the decline. It is true, it was not the 
 first time, nor the only place in which I had met with 
 this complaint : I never before however found my thoughts 
 so much engaged by this subject, or my mind equally 
 inclined to make enquiry into it. 
 
 That the dissenting interest has declined in many places, 
 I have no doubt ; but whether this be the case with tlie 
 general hody, is the question. If it be, it becomes us 
 to make ourselves acquainted with it, and with its causes, 
 that if possible the malady may be lessened, if not entirely 
 healed. Yea, though it should not be the case with the 
 general body, but only with a considerable number of 
 dissenters ; yet as * one member cannot suffer without the 
 whole body suffering \yith it/ it is an object well worthy 
 of attention. 
 
The Dissenting Interest. 63 
 
 The present enquiry is naturally divided into two 
 parts ; one respects the fact itself, and the other the 
 reasons of it. The present piece will consist of the first 
 of these enquiries, which will be followed with a second, 
 if it meets with approbation. 
 
 Is it then a fact, that the dissenting interest, taken in the 
 whole, has, suppose I say for the last five and twenty years, 
 been upon the decline ? 
 
 I do not pretend but that the subject has its difficulties, 
 and it is very possible that I may be mistaken. The fol- 
 lo%ving observations are however submitted to the consi- 
 deration of the reader. 
 
 1. It cannot be doubted by persons of observation, that 
 the generality of the clergy of this country have of late 
 years lost ground in the estimation of the common people. 
 To say nothing of their ignorance of religion, (the people 
 being equally benighted may prevent their discovering 
 this) the oppressive disposition of great numbers of them 
 in the article of tithes, their imperious carriage, and great 
 inattention to morals, are matters that all men under- 
 stand. On these accounts they enjoy but a small portion 
 of the esteem of the people ; and hence, perhaps, in part, 
 arises a disposition to hear dissenting preaching, in al- 
 most every place where it is introduced. Whether it 
 arises however from this cause or not, so far as my ob- 
 servation reaches, it is a fact that there is a far greater 
 disposition to hear dissenting preaching than there formerly 
 was. I have for some time been in the habit of preaching, 
 on the Lord's day evening, in eight or ten villages round 
 ray situation, and never met with any interruption in so 
 doing. The people attend with great decorum, from fifty 
 to five hundred in number ; and I have no doubt but such 
 congregations might be obtained in a hundred villages as 
 well as ten, provided ministers could be found that would 
 go and preach to them. Popular prejudice, it is true, 
 was kindled against the dissenters a few years ago, by 
 
64 The Dissenting Interest. 
 
 the disputes concerning the repeal of the Corporation and 
 Test Acts ; but this has now very nearly subsided. Men 
 who enter deeply into party prejudices may continue 
 much the same, but the common people think little or 
 nothing about it. 
 
 2. That part of the clergy usually termed evangelical, 
 may be said to be more in a state of competition with 
 the dissenters than any other ; and the number both of 
 preachers and hearers of this description has of late 
 years much encreased. Instead of considering this cir- 
 cumstance however as a matter of regret, many thinking 
 people have rejoiced in it ; and that not only on account 
 of its being favourable to the salvation of sinners, but as 
 that which will ultimately, and which does already in 
 measure, befriend the dissenting interest. They collect 
 large auditories, it is true ; but they are very rarely com- 
 posed of persons who leave our congregations. This is 
 not the case however in the country. Their people are 
 generally, and almost entirely, made up of persons who 
 were always in the habit of going to the established places 
 of worship, excepting some who attended nowhere. So 
 far then we lose nothing by them. On the other hand, 
 considerable numbers have been gained by their instru- 
 mentality, however contrary it may have been to their 
 inclinations. As the situation of such clergymen is not 
 determined by the choice of the people, it often falls out 
 that after they have laboured in a place for a series of 
 years, they are removed, and succeeded by others of a 
 very different character. The consequence in almost all 
 such cases is, that the people turn dissenters. There may 
 be some difference as to the operation of these causes, 
 between large cities and country towns and villages. On 
 the removal of an evangelical clergyman from a parish 
 church, situate in the former, the people may not be under 
 the like necessity to become dissenters as in the latter, 
 seeing they can repair to others in the same city : and 
 where this is the case, they may be more likely to form a 
 party, and keep up a kind of competition with the dissen- 
 
The Dissenting Interest. 65 
 
 ters. But this is the case chiefly if not entirely in Lon- 
 don, and a few other popular places. In the country, 
 which includes the far greater proportion of dissenters, it 
 is otherwise. I am acquainted with several dissenting 
 churches, some of which have principally been raised, 
 and others greatly encreased, by persons coming from 
 under what is termed evangelical preaching in the Church 
 of England. 
 
 Similar observations might be made on the Wesleyan 
 and other Methodists. It is rare that they gather materials 
 at the expense of the dissenters. But as their hearers 
 become truly religious, and begin to read and think for 
 themselves, they are frequently known, either for the sake 
 of better instruction or a purer discipline, to come off from 
 their societies to ours. If I were inclined to act merely 
 on the principles of a partizan, (which God forbid I 
 should) I would neither fret myself at their prosperity, 
 nor use any underhand means of persuasion to bring them 
 over. There is no need of either : they will come of their 
 own accord, if they are only treated by us as we wish to 
 be treated by them ; and the same might be said of the 
 adherents of the evangelical clergy. 
 
 3. It may be difficult to ascertain with any tolerable 
 degree of precision, the encrease or decrease of dissenters 
 throughout the nation. I am not competent to decide 
 upon the state of things respecting them, especially in the 
 city of London. Of the country however, that part of it 
 in particular which falls under my own immediate obser- 
 vation, and still more of my own denomination, I think 
 I can form a pretty accurate judgment. In the county 
 where I reside, there are at this time, of one only of the 
 three denominations of dissenters, twenty four congrega- 
 tions. Twenty five years ago, as far as my information 
 extends, there were but seventeen. Three of these have 
 since become extinct, but they consented to dissolve, and 
 afterwards united with other dissenting congregations in 
 the same towns ; they are not lost therefore to the dis- 
 senting body. In their place ten new congregations have 
 
66 The Dissetding Interest. 
 
 risen up. Respecting the other fourteen, I believe that 
 none of them have, upon the whole, decreased, and seven 
 of them have doubled, and some of them much more than 
 doubled their number, during the above period. 
 
 I do not mention this as a specimen of the whole king- 
 dom. It may not be so in all places. If it were, the 
 encrease of the dissenting interest would be very con- 
 siderable ; but I do suppose that nearly the same things 
 might be said of several other counties, as well as of that 
 where I reside. I cannot give a minute account of any 
 one of them, but I know of many new and large congre- 
 gations in some neighbouring counties. A respectable 
 minister, of a different denomination from myself, who 
 resides in one of them, lately assured me that he believed 
 the number of dissenters in their county had within the 
 last nine years encreased a thousand. 
 
 4. If any estimate might be taken from the number of 
 places of worsh'qi which have been raised within the last 
 five and twenty years, I suppose there must be a consi- 
 derable encrease. It is true they have not all been new 
 congregations, but a considerable number of them have. 
 It is not by these as it is by an encrease of buildings in 
 general, in large cities and trading places. These may 
 be accounted for without supposing an encreasing popu- 
 lation. An encrease of wealth, though there should be 
 no alteration as to the number of the people, will produce 
 an encrease of buildings. Add to this, that the enclosing 
 system, having been carried to a greater extent during 
 the present reign than in any former period, multitudes 
 have been driven from the occupations of husbandry, and 
 other employments dependent upon it, to settle in cities, 
 or large trading and manufacturing towns ; by means of 
 which the buildings in those places are of course encreas- 
 ed. I know of no causes which will equally account for 
 the encrease of places of worship, and therefore am in- 
 clined to think it implies an encrease of the number of 
 worshippers. 
 
2%e Dissenting Interest. 67 
 
 These are a few, and possibly but a few of the mediums 
 by which we may judge of the fact. Persons of more 
 extensive information may perhaps add to their number, 
 and throw additional light upon the subject. Yet even 
 from these alone, I am strongly inclined to think that 
 the Dissenting Interest, upon the tihole, is not on the decline. 
 
 DECLINE OF THE DISSENTING INTEREST. 
 
 PART II. 
 
 In a former paper I offered a few reasons for doubting 
 whether the Dissenting Interest be upon the whole in a 
 state of decline. 1 admit however, that some part of it 
 is so ; and the design of this paper is to enquire into the 
 reasons or causes of it. 
 
 I have carefully looked over a sketch of a sermon on 
 this subject, which appeared in June last, and greatly 
 approve many of the remarks of the worthy author. In- 
 deed there is nothing in his performance but what I do 
 approve, except his passing over matters of a doctrinal 
 nature, and confining his recommendations merely to those 
 of conduct. What I have therefore to offer may be con- 
 sidered as an addition to his remarks. 
 
 " I am not such an enemy to innovation," any more 
 than your correspondent, " as to think every principle 
 false which does not exactly accord with the creed of our 
 forefathers, but can easily conceive that in the course of 
 several years, in which this kingdom has been favoured 
 with the use of the sacred writings, some light may have 
 been thrown upon some controverted points." Neither 
 E 2 
 
6S The Dissenting Interest. 
 
 do I think, that because various points have been disputed 
 since their time, we must need be nearer the truth than 
 they were ; but on the contrary, that it is very possible 
 we may by such blasts as have been suffered to blow 
 upon the church, have been moved in a degree from the 
 purity of the gospel. 
 
 Though we have a right to deviate from our ancestors, 
 provided we can prove them to be in the wrong ; yet, if 
 the dissenting interest prospered in their hands, and has 
 declined in ours, it affords a presumption at least, that 
 they were not in the wrong, and that a change of princi- 
 ples has been made to a disadvantage. It is a fact 
 sufficiently notorious, that the leading doctrines of the 
 great body of the Puritans and Nonconformists were, — 
 the fall and depravity of human nature, the deity and 
 atonement of Christ, justification by faith in his righteous- 
 ness, and regeneration and sanctification by the agency 
 of the Holy Spirit. — Now it is not for the sake of " retail- 
 ing the calumnies of our enemies," but from a serious 
 concern for the welfare of the dissenting interest, that I 
 ask. Is it not a fact equally notorious, that a large proportion 
 of those dissenting congregations which are evidently in a 
 state of declension, have either deserted the foregoing 
 doctrines, or hold communion with those who have ? I hope 
 I need not repeat, what has so often been said by others, 
 that there is something in these doctrines which interests 
 the hearts and consciences of men, very differently from 
 a mere harangue on the beauty, excellency, and advan- 
 tages of virtue; or from any other kind of preaching, 
 where they are omitted. 
 
 What is the reason that the generality of the parish 
 churches are so thinly attended ? Is it any violation of 
 christian charity to answer, because the generality of the 
 clergy do not preach the doctrine of the cross. There is 
 nothing in their preaching that interests the hearts, or 
 reaches the consciences of the people. They have ' re- 
 jected the knowledge of God, and God hath rejected them 
 from being priests to him.' Hos. iv. 6. They are uncon- 
 
The Dissenting Interest. 69 
 
 cerned about the souls of the people, and the people 
 perceive it, and are not concerned to attend upon their 
 ministry. The same causes will produce the same 
 effects, whether out of the establishment or in it. 
 
 Ifw^e have rejected the atonement of Christ, it is not 
 difficult to prove that we reject the doctrine of the cross, 
 which is the grand doctrine that God hath blessed, and 
 will bless to the salvation of men. If we reject the deity 
 of Christ besides relinquishing the worship of him, which 
 was manifestly a primitive practice, and withdrawn all 
 well-founded trust in him for the salvation of our souls ; 
 we reject the only ground upon which an atonement can 
 be supported, and by resting all its efficacy upon divine 
 appointment, render it ' possible that the blood of bulls or 
 of goats, or the ashes of a heifer, might have taken away 
 sin.' Heb. X. 4. If we reject the doctrine of justijication 
 by faith in the righteousness of Christ, we are on a footing 
 with those jews, who * attained not to the law of righte- 
 ousness, because they sought it not by faith, but as it 
 were by the works of the law ; for they stumbled at that 
 stumbling stone.' And if we reject the doctrine of regene- 
 ration and sanctification by the Holy Spirit, we need 
 not expect him to set his seal to our labours. 
 
 There are some amongst us who do not reject these 
 doctrines, but who nevertheless hold christian fellowship 
 with those that do ; and this, if I mistake not, will tend 
 greatly to undermine their spiritual prosperity. Let no 
 man be persecuted for his religious sentiments, not even 
 an infidel or an atheist :* but persecution is one thing, 
 and declining to hold christian communion with them is 
 another. Socinians are more consistent than some who 
 would be accounted moderate Calvinists. They plead 
 for a separate communion; and a separate communion 
 they ought to have. The ills which arise from a contrary 
 
 * The author appears afterwards to have entertained a different 
 opinion, and to have admitted in conversation, that atheism and gross 
 infidelity might be punished by the civil magistrate. Ed. 
 
70 The Dissenting Interest. 
 
 practice are more than a few. If you admit into your 
 communion, say four or five individuals, who reject the 
 foregoing doctrines, you cannot, without appearing to 
 insult those whom you have acknowledged as christian 
 brethren, dwell upon them in the ordinary course of your 
 ministry. Generally speaking, there will be a bar to 
 pulpit freedom; and you must either displease your 
 friends, or hold the leading principles of the gospel as 
 though you held them not. 
 
 I have no desire that any doctrine should be insisted 
 upon in a litigious manner, or so as to supersede any 
 other doctrine or duty of Christianity. But there are 
 principles which ought to form the prominent feature of, 
 I had almost said, all our discourses. It is a poor excuse 
 for a christian minister to make for his omitting in some 
 way or other to introduce Christ, that his subject did not 
 lead to itf' There is not an important subject in divinity, 
 either doctrinal or practical, but what bears an intimate 
 relation to him. And I must say, if any of these impor- 
 tant doctrines are withheld, as being of little importance, 
 or because there are individuals in the congregation who 
 disapprove of them, a blast will assuredly follow our 
 labours. 
 
 Much has been said in favour of what is termed lihe- 
 rality, and enlargedness of heart : but perhaps it may 
 not have occurred to some, that the christian doctrine of 
 enlargement differs widely from that which is generally 
 inculcated in the present age. ' Oh ye Corinthians,' says 
 the apostle, *our mouth is open to you, our heart is 
 enlarged. Ye are not straitened in us, but ye are strait- 
 ened in your own bowels. Now for a recompense in the 
 same — be ye also enlarged.' And to what means does 
 the apostle direct, for the accomplishment of so desirable 
 
 * When this excuse was one day pleaded by a minister whom Mr. 
 Fuller had just been hearing, he asked the preacher whether there 
 was a town or village anywhere in England, that had not a road 
 leading to London. Eu. 
 
Tke Dissenting Interest. 71 
 
 an object? Does he desire them to extend their com- 
 munion ? Not so : but to contract it. — * Be ye not 
 unequally yoked together with unbelievers : for what 
 fellowship hath righteousness with unrighteousness, and 
 what communion hath light with darkness, and what 
 concord hath Christ with Belial, and what part hath he 
 that believeth with an infidel ? ' 2 Cor. vi. 11 — 15. 
 
 This direction may to some persons appear highly para- 
 doxical, yet it is founded in the reason and nature of 
 things. For — (1) Christian enlargement depends upon 
 ' fellowship, communion, concord,' and a mutual partici- 
 pation of spiritual interests. If only a single stranger 
 enter into a society, there is at once a bar to freedom ; 
 and if a number of them be admitted, a general silence, 
 or what is next to silence, ensues. The company may 
 be enlarged, but their communion is ' straitened.'— (2) A 
 union in christian fellowship with improper persons, tends 
 to impede the progress of good men in the divine life. 
 It is, as the apostle supposes, like the ' yoking ' of a 
 sprightly horse to a tardy ass : the latter will be certain 
 to obstruct the activity and usefulness of the former. — 
 (3) By such unions good men are frequently drawn into 
 a sinful conformity to the world. The company we keep 
 will ever have an influence upon our minds and affections, 
 and will tend to transform us in a measure into the same 
 likeness. 
 
 It may be objected, that the apostle does not here 
 forbid them to have fellowship with professed christians 
 of different sentiments, but with avowed unbelievers, or 
 * infidels.' This is true : but the general principle upon 
 which he proceeds is applicable, not merely to fellowship 
 with professed unbelievers, but with nominal christians 
 of certain descriptions. This principle is, that christian 
 enlargement is not accomplished by extending our connections, 
 but by confining them to persons with whom loe can have fel- 
 lowship, communion, concord, and a mutual participation of 
 spiritual interests. There are few persons of serious re- 
 flection, but who have seen and lamented the effects of a 
 
72 The Dissenting Interest. 
 
 union between certain good men in the national establish- 
 ment, and others of a very different character ; with 
 whom, on account of their continuing in the church, they 
 are in the habit of associating. They are all professed 
 christians, and all unite together at the Lord's supper ; 
 but there is no more foundation for christian fellowship, 
 than if the one were what they are, and the other avowed 
 infidels. Some of these good men, it is true, withdraw from 
 all intimate acquaintance with persons even in their own 
 communion who do not discover a love to the gospel, and 
 form their acquaintance amongst those who do : but others 
 have been carried away, and drawn into measures highly 
 dishonourable to their christian character, and injurious 
 to their usefulness in the cause of God. Now the same 
 reasoning will hold good, out of the church as well as in 
 it. If we form religious connections with persons in 
 whom there is no proper foundation for * fellowship, com- 
 munion, concord,' and a mutual participation of spiritual 
 interests, we in so doing become * straitened ' rather than 
 ' enlarged.' 
 
 Much has been said in favour of U7iity of affection, with- 
 out a unity in principle. But such affection, if it can 
 exist, is very different from any thing inculcated by the 
 gospel. Christian affection is ' for the truth sake that 
 dwelleth in us.' It does not appear to me however that 
 it can exist. From any thing that I have felt in myself, 
 or observed in others, I cannot perceive any such thing 
 as unity amongst men, except in proportion as they pos- 
 sess a congeniality of principles and pursuits. It is not 
 possible in the nature of things, that ' two can walk to- 
 gether except they be agreed.' They may not indeed be 
 agreed in all things ; but so far as they disagree, so far 
 there is a want of union ; and the ground of affection 
 between them, is not those things wherein they are at 
 variance, but those things wherein they are agreed. It 
 argues great inattention to the human mind and its ope- 
 rations, to suppose that there can be affection, unless it 
 be merely that of good-will, where there is no agreement. 
 
The Dissenting Interest. 73 
 
 Those who plead for such affection are as much united m 
 society by agreement in sentiment as other people, only 
 that sentiment may be of a different kind. They may 
 set aside an agreement in the great principles of the gos- 
 pel as a ground of union, but they are certain to substi- 
 tute something else in their place. They have their 
 fundamentals, and circumstantials, as well as other peo- 
 ple. Whatever things they are which deeply interest the 
 mind, whether they be things evangelical, or things politi- 
 cal ; things which relate to doctrine, or things which affect 
 the order, form, and discipline of the church ; these are 
 our fundamentals, and in these we shall ever require an 
 agreement, while other things are dispensed with as mat- 
 ters of less importance. 
 
 I am a dissenter, and a rigid regard to Christ's kingly 
 authority is in my esteem a sacred thing. For all the 
 honours and emoluments in the establishment, I would 
 not pollute my conscience by subscribing to its common 
 prayer, or conforming to its unscriptural ceremonies. Yet 
 I do not consider my dissent as the chief thing in religion. 
 So to consider it would in my judgment be making it an 
 idol ; and if this were general, the dissenting interest 
 would cease to be the interest of Christ. But I am per- 
 suaded that, at present, this is not the case. May those 
 things which are amiss amongst us be the objects of our 
 attention, that we may not only repent, and do our first 
 works, but strengthen the things which remain, and which 
 are ready to die. 
 
*«^0- 
 
 STATE OF DISSENTING DISCIPLINE. 
 
 It may be difficult to determine whether the apostles 
 of our Lord, in the first planting of Christianity, were 
 more intent on the conversion of unbelievers, or the build- 
 ing up of believers in their most holy faith. It is certain 
 that both these objects engaged their attention. 
 
 In our times they have been thought to be too much 
 divided. Towards the middle of the last century, several 
 eminent men were raised up in the established church, 
 whose labours were singularly useful in turning sinners 
 to God : but whether it was from the advantages of their 
 situation as churchmen, or whatever was the cause, they 
 and others, who since their times have been a kind of 
 half dissenters, have generally been considered as neg- 
 lecting to form their societies after the model of the new 
 testament. And congregations of this description having 
 considerably encreased, apprehensions have been enter- 
 tained, that the order and discipline of the scriptures 
 would in time fall into general disuse. 
 
 From a somewhat earlier date, many amongst protes- 
 tant dissenters, too much attentive perhaps to the points 
 on which they separated from the church, and from one 
 another, began to neglect the common salvation, and to 
 render the general theme of their ministrations something 
 other than Christ crucified. Even many of those who 
 retained the doctrines of their forefathers, preached them 
 in so cold and formal a way, that the spirit of vital re- 
 ligion seemed to be fled. Hence many serious people 
 forsook them in favour of a more lively and evangelical 
 ministry, even though unaccompanied with the discipline 
 and government to which they had been used. Hence 
 
Dissenting Discipline. 75 
 
 arose mutual jealousies, and the distinction of regular and 
 irregular dissenters. 
 
 Such alas is the contractedness of the human mmd, 
 that while attending to one thing, it is ever in danger of 
 neglecting others of equal if not superior importance. It 
 is a fact which cannot be denied, that many who have 
 Exhibited the common salvation with great success to the 
 unconverted, have at the same time been sadly negligent 
 in enforcing the legislative authority of Christ upon their 
 hearers: nor is it less manifest, that others who have 
 been the most tenacious of the forms of church govern- 
 ment and discipline, have at the same time been wofuUy 
 deficient in preaching the gospel to the unconverted. 
 
 But is it not possible to unite these important objects, at 
 least in a good degree, in the manner in which they were 
 united in the primitive times? One should think it were 
 as natural for a minister, and a people, where God is 
 pleased to bless the word to the conversion of sinners, 
 to be anxious for their edification, as parents who aro 
 blessed with a numerous off"spring, to be concerned to 
 have them properly fed, and clothed, and educated. It 
 is not enough that a company of christians unite in a 
 preacher, and make a point of going once or twice in lie 
 week to hear him, and after having exchanged compli- 
 ments with him, and a few of the people, depart tiU ano- 
 ther sabbath. That bids fair to be the true scriptural 
 form of church government, which tends most to promote 
 brotherly love ; which brings the members into the closest 
 religious contact, and which is accompanied with the 
 greatest faithfulness one towards another. 
 
DISCIPLINE OF THE ENGLISH AND SCOTTISH BAPTIST 
 CHURCHES. 
 
 Extracts from two letters to Mr. McLean, in 1796. 
 
 As to our churches, it would be very wrong to plead 
 on their behalf, that they come up to the primitive model. 
 It is our great endeavour as ministers, (and we are joined 
 by a good number of private christians) to form them in 
 doctrine, in discipline, in spirit, and in conduct, after the 
 example of Christ and his apostles. But after all that 
 we can do, if reviewed by the great Head of the church, 
 and perhaps by some of his servants who may be uncon- 
 nected with us, there would be a few, or rather, not * a 
 few things against us.' 
 
 Till of late, I conceive, there was such a portion of 
 erroneous doctrine, and false religion amongst us, that if 
 we had carried matters a little farther, we should have 
 been a very dunghill in society. Nor can this leaven be 
 expected to be yet purged out, though I hope it is in a 
 fair way of being so. 
 
 In discipline there is a great propensity, in some 
 churches especially, to be lax and negligent. In our 
 annual associations we have been necessitated to remon- 
 strate against this negligence, and to declare that, unless 
 they would execute the laws of Christ upon disorderly 
 walkers, we would withdraw from all connection with 
 them: and such remonstrances from the associated 
 churches, have produced a good effect. It is not our 
 practice however, lightly to separate from churches or 
 individuals. We consider the churches of Corinth and 
 Galatia, and the great patience of the apostle amidst the 
 most scandalous disorders ; labouring to reclaim those 
 whom others of less patience would have given up, and 
 
English and Scottish Baptists. 77 
 
 separated from ; and wish as far as possible to follow the 
 example. 
 
 Your observations on the difficulty of reforming an old 
 church are very just, and on its being better in some cases 
 to begin by a new formation. In this way we have pro- 
 ceeded in some places. Carey, for example, when he 
 went to Leicester, found them a very corrupt people. 
 The very officers of the church had indulged in drunken- 
 ness, and the rest were discouraged ; and so discipline 
 was wholly neglected. After advising with his brethren 
 in the ministry, brother Carey and the majority of the 
 church agreed to renew covenant. Accordingly they ap- 
 pointed a day, in which they would consider their former 
 relation as extinct, and the church book should be open 
 for the signatures of all who had heretofore been members, 
 but upon this condition, that they subscribed at the same 
 time a solemn declaration, — That they would in future 
 execute and be subject to a strict and faithful discipline. 
 
 This measure had its effect. Almost all their loose 
 characters stood out : or if any signed, they were subject 
 to a close watch in future. By these means the church 
 was purged ; and Carey, before he went to India, saw 
 the good effects of it. A considerable revival in religion 
 ensued, and many were added. Hence you may account 
 for his language afterwards to the church at Leices- 
 ter.* 
 
 It is a great fault in some of our churches, that they 
 seem afraid to execute faithful discipline upon men of 
 opulence. *The cause, they say, cannot be supported 
 without them,' To this I have more than once replied. 
 That a cause which requires to be thus supported, cannot 
 be the cause of Christ ; and your business is not to sup- 
 port the ark with unhallowed hands. If by executing 
 Christ's laws, your cause sinks, so be it ; he will never 
 blame you for that. 
 
 Another evil akin to this, is, a partiality for men of 
 
 * Periodical Accounts of the Baptist Mission, vol. i. p. 132. 
 
78" Engliik and Scottish Baptists. 
 
 opulence, in the choice of deacons. I consider not pro- 
 perty, but the use that is made of it, as entitling to religi- 
 ous regard. We do not fail publicly and privately to 
 inculcate these things: but habits of this kind are not 
 instantly, nor easily eradicated. 
 
 You observe that *'the Commission of Christ is not 
 fully executed, unless the converts are taught to observe 
 ^all things, whatsoever he hath commanded;' and are 
 brought into such a state of separation from the world, 
 and of union and order among themselves, after the model 
 of the apostolic churches, as puts them in a capacity for 
 doing so." 
 
 To the whole of this I freely subscribe, whether we 
 have attained to such a state of things or not. My views, 
 and those of my brethren, are much the same as are ex- 
 pressed in Mr. Booth's ' Essay on the Kingdom of Christ.' 
 I am not conscious but that it is my aim to inculcate and 
 practise all * things, whatsoever our Lord hath command- 
 ed.' Some of Christ's commands however, I suppose, 
 we interpret difterently from you. If I am rightly inform- 
 ed, you consider ' the washing of feet, the kiss of charity 
 &c.,' as formally binding on all christians : we do not. 
 We consider neither of them as religious institutes, but 
 merely civil customs, though used by Christ and his 
 apostles to a religious end, as whatsoever they did, they 
 did all to the glory of God. They were in use both among 
 jews and heathens, long before the coming of Christ. The 
 one was a necessary service, the other a mode of express- 
 ing kindness. We conceive it was the design of Christ 
 by these forms to enjoin a natural interchange of kind 
 and beneficent ofiices, even so as ' by love to serve one 
 another.' The usual forms of expressing this temper of 
 mind were at that time, and in those countries, washing 
 the feet &c. Christ therefore made use of these forms, 
 much the same as he made use of the customary language 
 of a country, to convey his doctrines and precepts. But 
 as neither of these forms are ordinarily used in our age 
 and country, to express the ideas for which they were 
 
English and Scottish Baptists. 79 
 
 originally enjoined, the ground or reason of the injunction 
 ceases; a literal compliance with them would not now 
 answer the original design, but would operate, we con- 
 ceive, in a very different way. It seems to us therefore, 
 not only lawful but incumbent, to substitute such signs 
 and forms as are adapted to convey the spirit of the in- 
 junction, rather than to abide by the letter, since that is 
 become as it were ' a dead letter ;' as much so as to dis- 
 use the original language of scripture, and translate it 
 into a language that can be understood. Herein we 
 think we follow Christ's example ; he used the forms and 
 customs of his country, to express kindness and humility; 
 and we do the same. Whether we understand these 
 commands however, or not, according to the mind of 
 Christ, I hope, and for myself am certain, that we do not 
 live in the known violation of them. 
 
 The grounds on which you plead for the washing of 
 feet, I should have no objection to. If you will come and 
 see me, and it be any refreshment to you, I will cheerfully 
 wash yours; and not yours only, but if the meanest 
 christian needed it, I do not feel that it would at all hurt 
 my pride to gratify him. I have pride, as well as other 
 sins, but I think it does not operate in that way. My 
 objection to the kiss of charity, is not that it is become so 
 obsolete that people would not understand it as a token 
 of affection, but being confined in England to express the 
 affection of relations, or of the sexes, it would be under- 
 stood accordingly. Let such salutations therefore be ever 
 so pure in themselves, we should not be able to * abstain 
 from the appearance of evil;' and many scandals and 
 reproaches would be raised. 
 
 I have carefully, and if I know my own spirit, candidly 
 examined the new testament, concerning the time of ad- 
 ministering the Lord's supper. The result is, that I 
 consider it as wholly discre Honed, as much so as the times 
 for various other duties. Such is the form of institution, 
 as repeated by Paul. 1 Cor. xi. 25, 26. ' This do ye, 
 as oft as ye drink it, in remembrance of me. For as often 
 
80 English and Scottish Baptists. 
 
 as ye eat this bread, and drink this cup, ye do show the 
 Lord's death till he come/ If any thing can be gathered 
 from Acts ii. 42, which says, that the disciples ' continued 
 stedfastly in the apostles' doctrine and fellowship, and in 
 breaking of bread, and in prayers ; ' it is, that it was done 
 as often as they met together for worship ; but this was 
 much oftener than once a week ; for they * continued daily 
 with one accord in the temple, and the Lord added to 
 them daily such as should be saved : ' ver. 46, 47. From 
 Acts XX. 7 we learn, that ' the disciples came together to 
 break bread, on the first day of the week ; ' but it does 
 not follow that this was their practice on every such first 
 day. It might be so ; but as Christ left the matter open, 
 I suppose they acted accordingly. At Jerusalem, soon 
 after the pentecost, it seems to me that they did it oftener 
 than once a week ; afterwards they might do it once a 
 week. But if Christ has not fixed it, neither should we, 
 lest we go beyond the rule appointed us. 
 
 I think Tew can have a greater dislike to titles than I 
 have among ministers. That of ' brother ' is most agree- 
 able to me. My brother Ryland, without his own know- 
 ledge, desire, or consent, had a D. D. next to forced upon 
 him. It was announced by Rippon in his Register, and 
 then people would call him by it ; but I am persuaded he 
 w^ould much rather not have had it. He is a very humble, 
 godly man, and he now submits to it, because he would 
 not always be employed in resisting a piece of insignifi- 
 cance. For my part I think with you, but do not know 
 whether any of my brethren think with me, that it is 
 contrary to our Lord's prohibition : ' Be ye not called 
 Rabbi.' 
 
 As to Academical education, the far greater part of our 
 ministers have it not. Carey was a shoemaker, years 
 after he engaged in the ministry ; and I was a farmer. 
 I have sometimes however regretted my want of learning. 
 On the other hand, brother Sutcliffe, and brother Pearce, 
 have both been at Bristol. We all live in love, without 
 any distinction in these matters. We do not consider an 
 
Churches in Northamptotishire. 81 
 
 academy as any qualification for membership or preach- 
 ing, any farther than as a person may there improve his 
 talents. Those who go to our academies must be members 
 of a church, and recommended to them as possessing gifts 
 adapted to the ministry. They preach about the neigh- 
 bourhood all the time, and their going is considered in no 
 other light, than as a young minister might apply to an 
 aged one for improvement. Since brother Ryland has 
 been at Bristol, I think he has been a great blessing, in 
 forming the principles and spirit of the young men. I 
 allow however, that the contrary is often the case in 
 academies, and that when it is so, they prove very in- 
 jurious to the churches of Christ. 
 
 STATE OF THE BAPTIST CHURCHES IN NORTHAMPTONSHIRE. 
 
 Of these there were twenty three, in the year 1813, 
 besides three or four small societies, whose circumstances 
 were either unknown to the writer, or whose principles 
 were not generally approved. On the state of the regular 
 churches in this county, Mr. Fuller offered the following 
 remarks, with the view of eliciting farther enquiry into 
 the state of the baptist denomination in other counties, 
 and throughout the kingdom. 
 
 1. Out of these twenty three churches, nineteen are in 
 villages, and four in market towns. Eleven are in con- 
 nection with the Northamptonshire and Leicestershire 
 Association ; the other twelve are in no Association. The 
 average number of members in each church is about 
 seventy, and of hearers about three hundred. 
 
 2. There are no two of them which meet for worship in 
 the same village or town, in consequence of any division 
 
 F 
 
82 Churches in Northamptonshire. 
 
 among themselves. Such things may be borne with in 
 some instances, rather than worse ; but they are not 
 among the things which are lovely and of good report. 
 Such things have existed among these churches, but they 
 exist no longer. 
 
 3. There are only three which meet for worship in 
 towns where there are Independent congregations, or any 
 other preaching which is ordinarily considered as evan- 
 gelical ; and those are places so populous as to furnish 
 no just ground of complaint on the score of opposition. 
 If our object therefore had been to encrease our number 
 from other evangelical connections, rather than by con- 
 versions from the world, we have acted very unwisely in 
 fixing on the places where we should take our stand. It 
 is acknowledged that many members of pedobaptist 
 churches have joined lis, in consequence of their being 
 convinced of believers' baptism being the only baptism 
 taught and exemplilEied in the scriptures ; and that many 
 of our members owe their first religious impressions to the 
 labours of a Hervey, a Maddox, and other evangelical 
 clergymen, whose names are dear to them, and to us all. 
 But the number of persons of both these descriptions fall 
 short of that of persons who have been in the habit of 
 attending our worship, or have come over to us from the 
 ranks of the irreligious. 
 
 4. Of those who are not in the Association, three or 
 four are what are called high Calvinists, holding the doc- 
 trines of election and predestination in such a way as to 
 exclude exhortations and invitations to the ungodly to 
 believe in Christ for salvation. The rest, whether in or 
 out of the association, consider these doctrines as consis- 
 tent with exhortations and invitations, as the means by 
 which the predestined ends are accomplished. There are 
 individuals of a different mind in the other churches : for 
 we distinguish between high Calvinists and Antinomians : 
 with the former we do not refuse communion, but with 
 the latter we do. 
 
 5. The greater part of these churches are not of very 
 long standing. In 1689, when a meeting of the elders 
 
Churcfies in No7thampto7ishire. 83 
 
 and messengers of more than one hundred baptist church- 
 es was held in London, there were no messengers from 
 tliis county. It does not follow that there were no bap- 
 tist churches in the county, but they certainly were very 
 few and small. Half the present number at least, have 
 been raised within the last fifty years ; and many of those 
 which were raised before, have much more than doubled 
 their number since that period. The average clear en- 
 crease of those churches in the county which are in the 
 association, during the above period, is about seventy 
 five ; and probably the clear encrease of the churches not 
 associated, w^ould be much the same. Several of those 
 which are now flourishing churches, were formerly small 
 societies ; some of them branches of other churches, sup- 
 plied principally by gifted brethren, not wholly devoted 
 to the ministry, but labouring with their hands for their 
 own maintenance, and that of their families. 
 
 6. If such has been the progress of things during the 
 last fifty years, what may we not hope for in fifty years 
 to come ? Were the number of these churches even to 
 continue stationary, during that period ; and were no- 
 thing reckoned on but a diligent perseverance in the 
 stated means of grace, only including occasional labours 
 in adjacent villages, reckoning three generations to a 
 century ; a testimony will have been borne in each of 
 them to a thousand, and in all of them to three and twen- 
 ty thousand souls. And if on an average they may be 
 supposed to contain fifty truly christian people — for though 
 we admit none but those who profess and appear to be 
 such, yet it cannot be expected that all are what they 
 profess to be — each church will have reared seventy five, 
 and altogether seventeen hundred and twenty five plants 
 for the heavenly paradise. 
 
 But surely we need not calculate on their remaining 
 stationary. If genuine Christianity does but live among 
 them, it will both ' grow and multiply.' If it multiply only 
 in the same proportion as it has done in the last half 
 century, in respect to the number of churches, and af 
 F 2 
 
84 Churches in Northampiomhire. 
 
 members in each church, it will encrease considerably 
 more than fourfold ; and if from each of these churches 
 should proceed only three or four faithful and useful 
 ministers of the gospel ; if especially there should arise 
 among them, only now and then, 'a fruitful bough' — say 
 a Thomas, a Carey, a Marshman, a AVard, a Chamberlain, 
 or a Chater — ' whose branches run over the wall ' of Chris- 
 tendom itself: who can calculate the fruits? From a 
 part of these churches, connected in association with 
 others in the adjacent counties, within the last twenty 
 years, has ' sounded forth the word of the Lord,' into the 
 very heart of heathen and mahomedan Asia ; and as the 
 times foretold in prophecy, when ' a little one shall become 
 a thousand, and a small one a strong nation,' appear to 
 be fast approaching, it behoves us not only to *^ attempt," 
 but also to " expect great things." 
 
 Our chief concern should be, that we may not disqua- 
 lify ourselves for possessing these lively hopes by a re- 
 linquishment of the doctrine, the worship, the discipline, 
 the spirit, or the practice of vital Christianity. That God's 
 ' way may be known upon earth, and his saving health 
 among all nations,' our prayer should be, ' God be merciful 
 unto us, and bless us, and cause thy face to shine upon 
 us.' We cannot impart that which we do not possess. 
 
 I have seen in those churches with which I have been 
 most intimately connected, many things which have en- 
 deared them to me. Particularly, a lively interest in 
 evangelical, faithful, practical, and pungent preaching; 
 an attention to things more than to words ; a taste for 
 the affectionate more than for the curious ; a disposition 
 to read and think rather than dispute ; a spirit to promote 
 the kingdom of Christ : in fine, a modesty, gentleness, and 
 kindness of behaviour. I have been thirty years pastor 
 of one of them ; and if there has ever been an instance 
 of unkind or unchristian behaviour towards me, I have 
 forgotten it. 
 
 These things I have seen in some of our churches, and 
 would fain consider them as the sreneral feature. But 
 
Churches in Northamptonshire. 85 
 
 truth obliges me to add, I have also seen things of ano- 
 ther description. I have seen discipline neglected, appa- 
 rently lest it should injure the subscription ; and if exer- 
 cised, it has seemed to be more from regard to reputation 
 in the eyes of men, than from the fear of God. I have 
 seen an evil in the choice of ministers ; too much attention 
 has been paid to the superficial qualification of a ready 
 ofl'-hand address, calculated to fill the place, and too little 
 to those solid qualities that constitute the man of God, 
 and the serious, faithful, and affectionate pastor. I have 
 also seen, or thought I have seen, in the choice of deacons, 
 more regard paid to opulence than to those qualifications 
 required by the new testament. I have seen too much of 
 a worldly spirit, and a conformity to the maxims by which 
 worldly men are wont to regulate their conduct. 
 
 I do not know that such things are more prevalent in 
 these than in other churches ; but wherever they prevail, 
 they will be a worm at the root of the gourd. It becomes 
 us as ministers to enquire, whether a large portion of 
 these evils may not originate amongst us. If we were 
 more spiritual, evangelical, and zealous in the work of 
 God, things would be different with the people. We are 
 apt to think that if we have but made up our minds on 
 the leading points of controversy afloat in the world, and 
 taken the side of truth, we are safe ; but it is not so. If 
 we walk not with God, we shall almost be certain in some 
 way to get aside from the gospel, and then the work of 
 God will not prosper in our hands. Ingenious discourses 
 may be delivered, and nothing advanced inconsistent with 
 the gospel, while yet the gospel itself is not preached. 
 We maj-^ preach about Christ himself, and yet not ' preach 
 Christ.' We may pride ourselves in our orthodoxy, and 
 yet be far from the doctrine of the new testament ; may 
 hold with exhortations and invitations to the unconverted, 
 and yet not ' persuade men ; ' may plead for sound doc- 
 trine, and yet overlook the things that ' become ' sound 
 doctrine. Finally, we may advocate the cause of holi- 
 ness, while we ourselves are unholy. 
 
IMPORTANCE OF A LIVELY FAITH, 
 
 Especially in Missionary undertakings. 
 Written in 1799. 
 
 I HAVE been a good deal impressed with a persuasion, 
 that in oiir missionary undertakings, both at home and 
 abroad, we shall not be remarkably successful, unless 
 we enter deeply into the spirit of the primitive christians ; 
 particularly with respect to faith in the divine promises. 
 I am apprehensive that we are all deficient in this grace, 
 and therefore presume that a few hints on the subject may 
 not be unseasonable. 
 
 When Israel went out of Egypt, they greatly rejoiced 
 on the shores of the red sea ; but the greater part of them 
 entered not into the promised land, and that on account 
 of their unbelief. The resemblance between their case 
 and ours, has struck my mind with considerable force. 
 The grand object of their undertaking was to root out 
 idolatry, and to establish the knowledge and worship of 
 the one living and true God : and such also is ours. The 
 authority on which they acted was, the sovereign com- 
 mand of heaven ; and ours is the same. ' Go, preach the 
 gospel to every creature.' The ground on which they 
 were to rest their hope of success was, the divine promise. 
 It was by relying on this alone, that they were enabled 
 to surnjount difficulties, and to encounter their gigantic 
 enemies. Those amongst them who believed, like Joshua 
 and Caleb, felt themselves well able to go up : but they 
 that distrusted the promise turned their backs in the hour 
 of danger. Such also is the ground of our hope. He 
 who hath commissioned us to ' teach all nations,' hath 
 added, * Lo, I am with you always, even to the end of the 
 
Importance of a lively faith. 87 
 
 world.' The heathen nations are given to our Redeemer 
 for an inheritance, as much as Canaan was given to the 
 seed of Abraham ; and it is our business, as it was theirs, 
 to go up and possess the land. We should lay our account 
 with difficulties as well as they ; but according to our 
 faith in the divine promises, we may expect these moun- 
 tains to become a plain. If the Lord delight in us, he 
 will bring us into the land : but if, like the unbelieving 
 Israelites, we make light of the promised good, or mag- 
 nify the difficulties in the way of obtaining it, and so 
 relax our efforts, we may expect to die as it were in the 
 wilderness. 
 
 It is true, there are some differences between their case 
 and ours ; but they are wholly in our favour. We are 
 not, like them, going to possess countries for ourselves, 
 but for Christ. They went armed with the temporal 
 sword, we with the sword of the Spirit ; they were com- 
 missioned in justice to destroy men's lives, we in mercy 
 to save their souls ; they sought not them but theirs, we 
 seek not theirs but them. Now, by how much our cause 
 exceeds theirs in the magnitude and beneficence of its 
 object, by so much the more shall we incur the frowns 
 of heaven, if we fail of accomplishing it through unbe- 
 lief. 
 
 On a certain occasion ' the disciples said unto the Lord, 
 encrease our faith;' and it is worth while to consider 
 what that occasion was. Luke xvii. 3 — 6. There was 
 a hard duty enjoined, to forgive lamented injuries, even 
 though committed seven times in a day. The apostles 
 very properly turn the injunction into a petition, praying 
 for great grace to enable them to discharge so difficult 
 a duty. They said unto the Lord, * encrease our faith.' 
 But why ask for an encrease of faith ? Possibly we might 
 have said. Lord encrease our love, our self-denial, or our 
 patience. Asking for an encrease of faith, was asking for 
 an encrease of every other grace ; this being a kind of 
 first wheel that sets the rest in motion. Our Lord's 
 answer intimates tliat they had chosen a right petition ; 
 
88 Importance of a lively faith. 
 
 for faith, even in a small degree, will enable us to sur- 
 mount great difficulties; difficulties, the surmounting of 
 which, is as the removal of mountains. The passage 
 taken in its connection, teaches us the efficacy of faith in 
 discharging duties, and surmounting difficulties. 
 
 AVhere there is no faith in the truths and promises of 
 the gospel, there is no heart for duty : and where it is 
 very low and defective in its exercises, there is but little 
 spiritual activity. If a good man be entangled in scepti- 
 cal doubts respecting the truth of the gospel, or any of 
 its leading doctrines, he will, during that time, be not only 
 unhappy in his own mind, but of little use to others. He 
 admits, that God used in former ages to hear the prayers 
 and succeed the labours of his servants, and that there 
 will be times in which great things will again be wrought 
 for the church. But of late, and especially in the present 
 age, he imagines we are not to expect any thing remark- 
 able. This is no other than a spice of that atheistical 
 spirit which said, ' The Lord hath forsaken the earth, he 
 regardeth not man ; ' the effect of which is, an indifference 
 to every exercise and enterprise of a religious nature. 
 Faith operates as a stimulus, unbelief as a palsy. 
 
 If faith in divine truths and promises be low, though 
 we should be drawn in with others to engage in religious 
 enterprises, yet we shall not follow them up with ardent 
 prayer, or look for the blessing of God with that earnest 
 expectation which generally presedes the bestowment of 
 it. Instead of forgetting the things which are betiind, 
 and reaching forth unto those things which are before, we 
 shall be in danger of resting satisfied in present attain- 
 ments, and so of losing the things which we have wrought, 
 for want of following up the work to which we have set 
 our hands. 
 
 All the great things that have been wrought in the 
 church of God, have been accomplished by this principle. 
 It was by faith that the worthies ' subdued kingdoms, 
 wrought righteousness, ol)tained promises, stopped the 
 mouths of lions, quenched the violence of fire, escaped 
 
Importance of a lively faith, 89 
 
 the edge of the sword, out of weakness were made strong, 
 waxed valiant in fight, and put to flight the armies of 
 the aliens.' It was by faith that the apostles and pri- 
 mitive christians went forth as sheep among wolves, and 
 at the expense of all that was dear to them on earth, 
 carried the gospel into all nations. Wherever they went 
 they were previously persuaded, that they should go in 
 the fulness of the blessing of the gospel of Christ : and 
 it was so. God always caused them to triumph in Christ, 
 and made manifest the savour of his knowledge by them 
 in every place. Could we but imbibe this spirit, surely 
 we should be able, in some good degree, to say so too. 
 ' Believe in the Lord our God, so shall ye be established ; 
 believe his prophets, so shall ye prosper.' 
 
 But why is it, that God should thus honour the exercise 
 of faith ? Is it not because faith is a grace that peculiarly 
 honours him? We cannot do greater dishonour to a 
 person of kind and generous intentions than by thinking 
 ill of him, and acting towards him on the ground of such 
 evil thoughts. It was thus that the slothful servant 
 thought and acted towards his lord. On the other hand 
 we cannot do greater honour to a character of the above 
 description, than by thinking well of him, and placing the 
 most unreserved confidence in all he says. Any man 
 who had a just regard to honour, would in such a case 
 feel a strong inducement to answer the expectations 
 which were entertained of him. And God himself hath 
 condescended to intimate something like the same thing. 
 * The Lord taketh pleasure in them that fear him, in those 
 that hope in his mercy.' In believing his word we think 
 well of him, and he takes pleasure in answering such 
 expectations ; proving thereby that we have thought justly 
 concerning him. It was on this principle that our Lord 
 usually conferred the blessings of miraculous healing, in 
 answer to the faith of the patient, or of those that accom- 
 panied him. * If thou canst believe, all things are possi- 
 ble to him that believeth. According to your faith be it 
 unto you.' 
 
AGREEMENT IN SENTIMENT THE BOND OF CHRISTIAN UNION. 
 
 An original Letter to the Rev. Samuel Palmer of Hackney, in 1796. 
 
 I HAVE no partiality, certainly, for the Established 
 Church. I believe it will come down, because it is inimi- 
 cal to the kingdom of Christ : yet I respect many church- 
 men, and shall not refuse preaching in their pulpits, 
 provided I may go on in my own way. Mr. Eyre pressed 
 me to preach for him ; and by complying with his request, 
 I materially served the mission. 
 
 As to dissenters, I consider a dissent from the church of 
 England, or any other church, as affording no proper 
 ground of religious union. The thing itself is merely 
 negative. As dissenters we are not necessarily united 
 in any thing, except that we do not approve of the church 
 establishment. We may be enemies to the government of 
 God, and the gospel of Christ ; yea, we may be avowed 
 infidels, and yet hold this. I therefore have no notion of 
 throwing what little weight I may possess into the dis- 
 senting scale, merely as such ; though, if other things were 
 equal, I should certainly do so. These remarks have no 
 respect to my conduct at Hackney, but are in answer to 
 what you say on that subject in general. 
 
 The doubts which I expressed respecting your senti- 
 ments, arose from no one's insinuations, but from reading 
 a pamphlet which you published some years ago. It 
 may now be fourteen years since I read it ; but 1 then 
 thought it too much in favour of indifference to what I 
 esteemed important truth. Since then, you know, we 
 have conversed together ; and from the whole I was in- 
 clined to hope, that your regard to what I accounted 
 evangelical sentiments was greater than I had supposed 
 it to be. And the general approbation which you have 
 
Sentiment the bond of Umon. 91 
 
 since bestowed upon my Letters on Socinianism left me 
 no reason to doubt, that whatever might be your specula- 
 tions on the modus of the divine subsistence, you did not 
 reject either the atonement of Christ, or his proper divi- 
 nity. If I had reason to believe of any man, that he did 
 not call upon the name of the Lord Jesus, or rely upon 
 his atoning sacrifice for acceptance with God, I could not 
 acknowledge him as a christian brother, or pay him any 
 respect in a religious way. But by whomsoever these 
 great truths are cordially admitted, I trust it will ever 
 be the desire of ray heart to pray on their behalf with the 
 apostle, Grace and peace be with them ! 
 
 Now however you inform me, that you " reject no doc- 
 trine from any dislike to it." But if I were satisfied that 
 the worship of Christ is idolatry, I think I ought to reject 
 it with abhorrence. I imagine however you mean, that 
 supposing you are mistaken in any of these matters, it 
 is not from any bias of heart, but from mere mistake. 
 I own that I dare not say so, respecting any mistakes of 
 which I may be the subject. I reckon that such is the 
 perspicuity of God's word, that if I err on any important 
 truth, or precept, it must be owing to some evil bias to 
 which I am subject, though I am unhappily blinded to it. 
 
 You have " no precise ideas of the person of Christ, 
 and you suppose that I have none." We may neither of 
 us fully comprehend that mysterious subject ; yet you will 
 admit that there is a material difference between the 
 ideas of one who calls upon the name of the Lord Jesus, 
 and one who does not, but considers him as merely a fel- 
 low creature. 
 
 You " despise the man who cannot maintain a brotherly 
 connection with another, because he thinks for himself." 
 I wish every man to think for himself, and also to act for 
 himself; but if in the exercise of this right he thinks the 
 Son of God an impostor, and his doctrine a lie ; or Uves 
 in the violation of his commands ; I think myself not only 
 entitled but bound to withhold all brotherly connection 
 with him, of a religious nature ; not because he thinks or 
 
92 Sentiment the bond of Union. 
 
 acts for himself, but because in my judgment (and my 
 judgment must be the rule of mj/ conduct) he thinks and 
 acts wrong. We may think and act for ourselves, and 
 yet do both in such a way as shall subject us to the just 
 abhorrence of every friend of truth and righteousness. 
 The worst of beings thinks for himself : * when he speak- 
 eth a lie, he speaketh of his own.' 
 
 You " do not desire the friendship of any one who 
 makes a similarity of opinion the condition of it." I am 
 not fond of calling the great articles of my faith " opi- 
 nions." Faith and opinion are different things. If you 
 mean sentiment, I acknowledge I do desire the friendship 
 of many who make a similarity in the one the condition 
 of the other, and am willing they should ask me any 
 question they think proper concerning my faith. Nay, I 
 may say farther, I wish to be on terms of religious friend- 
 ship with no man, unless he be a friend to what I consider 
 as the first principles of the oracles of God. Nor can 
 I persuade myself that you, notwithstanding your strong 
 language, will " despise " me on that account. If it be 
 so however, I must bear it as well as I can. 
 
 Christian love appears to me to be, ' for the truth sake 
 that dwelleth in us.' Every kind of union that has not 
 truth for its bond, is of no value in the sight of God, and 
 ought to be of none in ours. 
 
 You tell me, " there are those who consider me as un- 
 sound in other doctrines, but this does not diminish your 
 regard for me." Perhaps not : it were rather singular to 
 suppose it should. You have too much good sense, sir, 
 to disregard me for what other people think of me. But if 
 you yourself thought me unsound, you would ; or at least, 
 I should say, you ought ; and perhaps it may make you 
 smile, if I add, I should think the worse of you if you did 
 not. As to others, who may think me unsound, I imagine 
 they do not as such regard me ; nay, I hope for their 
 sakes, that so far they disregard me. I may think they 
 misjudge me, and may wish to set them right. I may 
 think ill of their sentiments, as they do of mine ; but 
 
Sentiment the bond of Union. 93 
 
 while they judge me unsound, I neither expect nor desire 
 their approbation. I had rather they should disesteem 
 me, than pretend to esteem me in a religious way, irre- 
 spective of my religious principles. All the esteem that 
 I desire of you, sir, or of any man, towards me, is for the 
 truth that in your judgment dwelleth in me, and operateth 
 in a Avay of righteousness. 
 
 I have heard a great deal of union without sentiment ; 
 but I can neither feel nor perceive any such thing, either 
 in myself or others. All the union that I can feel or 
 perceive, arises from a similarity of views and pursuits. 
 No two persons may think exactly alike ; but so far as 
 they are unlike, so far there is a want of union. We are 
 united to God himself by becoming of one mind and one 
 heart with him. Consider the force and design of Amos 
 iii. 3. ' Can two walk together except they be agreed ? ' 
 You might live neighbourly with Dr. Priestley, but you 
 would not feel so united with him in heart, as if he had 
 been of your sentiments ; nor he with you, as if you had 
 been of his. You may esteem a churchman, if he agree 
 with you in doctrine, and be of an amiable disposition ; 
 but you would feel much more united with him, if in 
 addition to this he were a dissenter. You may regard 
 some men who are rigid Calvinists, on some considera- 
 tions ; but you would regard them more, if they were 
 what you account more liberal in their views, and more 
 moderate towards others who differ from them ; that is, 
 if they were of your mind upon the doctrine of christian 
 forbearance. 
 
 Men of one age may have quarrelled about religious 
 differences, and have persecuted one another, as papists 
 and protestants have done in France ; and the same des- 
 scriptions of men in another age may despise these litiga- 
 tions, as the French have lately done, and not care at all 
 whether a man be papist or protestant, provided he enters 
 heartily into revolutionary principles. But all this arises 
 from their having substituted the importance of an agree- 
 ment in a political creed, in the place of one that is reli- 
 
94 Sentiment the bond of Union. 
 
 gious. Agreement in sentiment and pursuit is still the 
 bond of union. — Even those who unite in church fellow- 
 ship, upon the principle of what they term free enquiry, 
 or universal toleration, are in that principle agreed : and 
 this is the bond of their union. They consider this as 
 the all in all, and consent to exercise forbearance towards 
 each other in every thing else. Such a communion, I 
 confess, appears to me just as scriptural and as rational 
 as if a number of persons should agree to worship to- 
 gether, but consent that every one should be at liberty 
 to act as he thought proper, and so admit the universal 
 toleration of every species of immorality. Nevertheless, 
 even here, a similarity of sentiments would be the bond 
 of union. 
 
 You can unite with men " who are not exactly of your 
 sentiments " — So can I — But that in which I unite with 
 them, is not any thing in which sentiment has no con- 
 cern. It is that wherein we are agreed that is the bond of 
 our union ; and those things wherein we differ are con- 
 sidered as objects oi forbearance, on account of human 
 imperfection. Such forbearance ought undoubtedly to be 
 exercised in a degree, especially in things which both 
 sides must admit to be not clearly revealed ; which are 
 properly called Opinions ; and are little other than mere 
 speculations. And even in things which in our judgment 
 «re clearly revealed, there ought to be a degree of forbear- 
 ance ; much in the same way as we forbear with each 
 other's imperfections of a practical nature, where the 
 essential principles of morality are not affected. 
 
 You are " not a party man, and hope you never shall 
 be, to please any set of people whatever." I hope so 
 too : but I wish inflexibly to adhere to the side of truth 
 and righteousness, so far as I understand them, in every 
 punctilio, in order to please God. 
 
 " A decided judgment on some points, you consider as 
 unimportant, and think there is room for mutual candour." 
 If those points are unrevealed, I say so too : but I do 
 not consider either the deity or the atonement of Christ 
 
Sentiment the bond of Union. 95 
 
 as coming under this description, and I hope you think 
 the same. Without the former, we cannot with any con- 
 sistency * call on the name of Jesus Christ our Lord,' 
 which is the characteristic of a primitive believer ; and 
 without the latter, I need not say to you sir, that the gos- 
 pel is rendered of none effect. As to " candour," it is 
 due to all men, even infidels and atheists ; but candour 
 will not lead me to treat them as objects of divine favour, 
 but to speak the truth to them in love. 
 
 Possibly you may think it unfair to reason as I have 
 done, from practices to principles, and that we ought to 
 make a wide difference between the one and the other. 
 But the difference, as it appears to me, is only as the 
 difference between root and branch. Faith is not a mere 
 speculation of the understanding, nor unbelief a mere 
 mistake in judgment. They are both of a moral nature, 
 or salvation would not be connected with the former, and 
 final condemnation with the latter. 
 
 I ought perhaps to apologise for having written so 
 much, in the manner I have done ; but I think you will 
 not take it amiss. The collision of thoughts from persons 
 who have been in different habits and connections, are 
 sometimes of mutual advantage. If you should disap- 
 prove of my remarks, try and set me right, and you will 
 be entitled to my grateful acknowledgments. 
 
DEITY OF CHRIST ESSENTIAL TO OUR CALLING ON HIS NAME 
 AND TRUSTING IN HIM FOR SALVATION. 
 
 There are some doctrines of greater importance than 
 others, and which may properly be termed fundamental 
 truths. Whatever difficulty may attend the specification 
 of those doctrines, it will not be found more difficult than 
 a distinct enumeration of those christian graces, which 
 are essential to true religion. The precise degree of 
 holiness necessary to salvation, is not more easily to be 
 defined, than the degree of truth to be believed ; yet no 
 one can doubt, that a certain degree of truth and holiness 
 is essential to Christianity. 
 
 The importance of a principle must be determined by 
 the relation it bears to other principles and duties of 
 religion. Truth is a system, though it is not taught in 
 the scriptures in a systematic form. The gospel is not a 
 mass of discordant sentiments, but possesses a lovely 
 proportion, a beautiful analogy.* The oracles of God 
 contain their ' first principles,' f which suppose a scheme 
 or system of principles. To show the importance of the 
 doctrine of the resurrection, the apostle proceeds to prove 
 that it involves in it the resurrection of Christ, and that 
 this involves in it the truth of Christianity.^ There is no 
 part of the works of God but what bears a relation to 
 the great system. The infinitely wise God does nothing 
 in a loose, unconnected, or inharmonious form : connection 
 and consistency run through all his works. And it would 
 be strange if Redemption, the greatest of all his works, 
 were accomplished without a plan, or without a system. 
 But if the work itself form a complete system, just con- 
 ceptions of it will be the same : otherwise our conceptions 
 must be at variance with truth. 
 
 *• Rom. xii. 6. t Heb. v. 12. % 1 Cor. xv. 13—15. 
 
Importance of Christ's Divinity. 97 
 
 It is from this consideration, that a denial of one divine 
 truth generally leads on to the denial of many others. It 
 is by the gospel, as it is by the moral law : ' to ofi'end in 
 one point is to be guilty of all.' You cannot break any 
 command, without violating the authority of the law- 
 giver ; and this being once violated, there are no bounds 
 where to stop. ' He that said, do not commit adultery, 
 said also, do not kill. And if thou commit no adultery, 
 yet if thou kill, thou art a transgressor of the law.' The 
 same principle which leads thee to despise the divine 
 authority in one instance, would lead thee to do the same 
 in all, as occasion might ofl'er. It is much the same in 
 reference to evangelical truth : we cannot reject one part 
 of it, especially if that part be amongst its fundamental 
 principles, without either rejecting, or becoming less 
 attached to the rest. 
 
 At present there are two things which offer themselves 
 to our consideration, in reference to the Deity of Christ ; 
 each of which, while they tend to confirm the truth of the 
 doctrine, exhibits its importance. The one is, Calling on ^"^ 
 the name of the Lord Jesus : the other is, Trusting in him / ^ 
 for salvation. These are of importance, or there is no- 
 thing in Christianity which is so : but a denial of the 
 Deity of Christ would render them both improper, if not 
 impracticable. 
 
 Calling on the name of the Lord Jesus, is considered 
 in the new testament as of equal importance with believing 
 in him, having the same promise of salvation annexed to 
 it. — ' Whosoever shall call upon the name of the Lord, 
 shall be saved.' And seeing it is asked, ' How shall they 
 call on him, in whom they have not believed ; '* it is 
 strongly intimated, that all who truly believe in Christ, do 
 call upon him. This is one of the distinguishing charac- 
 teristics of the primitive christians. Paul's epistle to the 
 Corinthians was addressed to them, in connection with 
 * all who in every place call upon the name of Jesus Christ 
 
 * Rom. X. 13, 14. 
 G 
 
OS Importance of Clirist'a Divinity. 
 
 our Lord.'* Now as a rejection of the divinity of Christ 
 renders it idolatry to worship him, or call upon his name ; 
 so it must involve a rejection of that by which primitive 
 christians were distinguished, and which has the promise 
 of salvation. And where these things are rejected, there 
 is no longer any possibility of christian union : for how 
 can those, who consider Christ to be a mere man, join in 
 the worship of such as are employed in calling upon his 
 name, and ascribing * blessing and honour, and glory and 
 power, unto the Lamb for ever ! 'f If there were no ob- 
 jection on the part of Trinitarians, there ought to be on 
 the part of Arians and Socinians, to render their conduct 
 consistent.^ If we be guilty of idolatry, they ought to 
 come out from amongst us, and be separate, as the scrip- 
 tures command christians to do, with respect to idolaters. § 
 But if they be so indifferent about the importance of 
 religious principle, as not to scruple such matters, there 
 is no reason that we should be the same ; and we have no 
 warrant to acknowledge those as fellow christians, who 
 come not under the description given of such in the new 
 testament ; that is, who call not upon the name of Jesus 
 Christ our Lord, 
 
 Trusting in Christ for salvation is represented in the 
 gospel as equivalent, and of equal importance, with be- 
 lieving in him. — ' In his name shall the gentiles trust— I 
 know whom I have believed, and am persuaded that he 
 is able to keep that which I have committed uuto him, 
 against that day.' || But trusting in Christ must be inti- 
 mately connected with a belief in his proper deity. With- 
 out this, all committing of ourselves to him, and trusting 
 in his ability to keep that which we have committed to 
 
 * 1 Cor. i. 2. t Rev. v. 13. 
 
 X A certain Socinian is known to have declined taking any part in 
 the family worship of a Trinitarian, and gave this reason for it; That 
 he could not unite with those who call upon the name of Christ. 
 
 % 2 Cor. vi. 16, 17. \\ Matt. xn. 21. 2 Tim. i. 12. 
 
Importance of Chi'ist's Divirtify. 9f> 
 
 him, would be placing confidence in an arm of flesh ; and 
 would bring down the curse upon us, instead of the bless- 
 ing. God has expressly appropriated trust to himself 
 alone, and prohibited our placing it in a mere creature. 
 ' Thus saith the Lord, Cursed be the man that trusteth in 
 man, and maketh flesh his arm, and whose heart departeth 
 from the Lord — Blessed is the man that trusteth in the 
 Lord, and whose hope the Lord is.'* 
 
 Every creature is entirely dependent on the Creator, 
 and is totally incompetent to answer the character of a 
 Saviour, especially with respect to that salvation which 
 mankind need. That there may exist a proper foundation 
 for trust, the character of a Saviour must unite omnipre- 
 sent and omnipotent power, to controul every intelligent 
 creature, and every particle of matter in the universe, and 
 render every thing subservient to the great purposes of 
 salvation. Omniscient understanding, to know perfectly, 
 and at all times, their hearts, their dangers, and their 
 wants. Infinite wisdom, to select unerringly, from an 
 infinite number of supposable schemes, for the accom- 
 plishment of the great object, that which is best, both 
 with respect to the end, and the infinitude of antecedent 
 means. Absolute immutability, to prosecute invariably 
 the same designs ; and infinite love, to rise above mil- 
 lions of provocations, and embrace perpetually the same 
 good. 
 
 That scheme therefore which denies Christ to be pos- 
 sessed of these divine prerogatives, and considers him as 
 a mere dependent creature, leaves no ground for its abet- 
 tors to trust unreservedly and ultimately in him for salva- 
 tion ; for according to their principles, Christ cannot be 
 an edequate object of trust. 
 
 Those who deny the divinity of Christ may plead, that 
 they confide in the truth of his declarations ; but they 
 might also confide in the declarations of Peter or Paul, 
 seeing that their testimony is equally true. But to com- 
 
 * Jer. xvii, 5, 7. 
 G 2 
 
100 Defence of Christ's Divinity. 
 
 rait our souls into their hands, would be unwarrantable 
 and presumptuous ; and it would be equally so to commit 
 them into the hands of Christ, if he were a mere creature 
 like them. To deny his proper divinity therefore, is to 
 destroy the foundation of a sinner's hope, and to make 
 void the distinctive evidence of primitive Christianity : — 
 Calling upon the name of the Lord Jesus, and committing 
 our souls into his hands for salvation. 
 
 DEFENCE OF THE DEITY OF CHRIST, 
 
 In Reply to the Rev. Henry Davis. 
 
 Soon after the appearance of Mr. Fuller's celebrated 
 work, on the Calvinistic and Socinian systems, the Rev. 
 Henry Davis, pastor of the Independent congregation at 
 Wigston in Leicestershire, published a small piece en- 
 titled '^A Caution against Socinianism, in reply to Dr. 
 Priestley." In this performance the author professed to 
 comprise the principal arguments in favour of the pre- 
 existence and atonement of Christ. He at the same time 
 stated his belief to be, "that God is so united to the 
 derived nature of Christ, and does so dwell in it, that by 
 virtue of this union, Christ may properly be called God ; 
 and that such t-egards become due to him as are not due 
 to any created nature, or mere creature, be it in itself 
 ever so excellent." Mr. Davis added, that "this appear- 
 ed to him to be the doctrine taught by our Lord and his 
 apostles, and that he was the more confirmed in this 
 opinion, because some Socinians have acknowledged that 
 it was the sentiment of most or all the christian fathers, 
 before the council of Nice." 
 
 Mr. Fuller made no direct reply to this performance ; 
 
Defence of Christ's Divinity. 101 
 
 but as he saw in it a tendency to betray the cause which 
 it pretended to defend, he wrote the preseding article as 
 a caveat against it, and also another on the doctrine of 
 the Trinity ; both of which were inserted in a periodical 
 work then in the hands of the present Editor. The piece 
 on the Trinity, having since been dismembered from the 
 series, and reprinted in the uniform edition of the Author's 
 works, is here omitted. The two following papers were 
 written in reply to Mr. Davis, who in the same publica- 
 tion invited the attention of his unknown opponent to the 
 subject. Ed. 
 
 Your correspondent H. D. seems dissatisfied with the 
 trinitarian doctrine of Christ's proper deity, and wishes 
 to substitute the indwelling scheme in its place. — In 
 writing the piece which occasioned his remarks, I did not 
 once think of " Athanasius," nor of any human writer ; 
 but simply of stating what appeared to be the mind of 
 God in his word. Neither was it my object to prove, 
 concerning any denomination of professing christians, that 
 they are not in a state of salvation ; but merely that those 
 principles which disown Christ's proper deity, be they 
 held by whom they may, if fully embraced so as to he 
 acted upon, do not consist with it. 
 
 Your correspondent asks, " How am I to conceive of 
 this ; " that is, of Christ's proper deity. "Am I to consi- 
 der the deity of Christ as separate and distinct from the 
 deity of the Father, and the Holy Spirit ? Is there one 
 deity of the Son, another of the Father, and another of 
 the Spirit ? " If he intend to ask, whether the proposition, 
 Christ is true God, mean any thing different from the 
 proposition, the Father is true God? I answer, it certainly 
 does. But if, whether the deity of Father, Son, and 
 Spirit, be one or more deities ? He must know that the 
 former, and not the latter, is the avowed principle of 
 trinitarians. I have always supposed, that godhead is 
 
102 Defence of Christ's Divinity. 
 
 cpmmon to Father, Son, and Spirit ; and that whatever 
 distinction there is between them, it consists not in their 
 nature, but in their personality. Surely H. D. while he 
 objects to the doctrine of the Athanasian creed, must 
 have paid but little attention to it. " There is one person 
 of the Father," says the writer of that creed, " another of 
 the Son, and another of the Holy Ghost : hut the godhead 
 of the Father, of the Son, and of the Holy Ghost, is all one." 
 As therefore he has mistaken the premises, the conse- 
 quence of *' a division in deity " falls of course. 
 
 But " something like this," he thinks " is the case 
 when the three persons are separately addressed in pray- 
 er." Did not the primitive christians call on the name of 
 Christ 1 Did not Stephen call upon the Lord Jesus to 
 receive his spirit ? And was not this praying to him as 
 distinct, though not as " separate," from the Father ? 
 Yet I suppose Stephen will not be accused of making 
 " a division in deity." 
 
 " It is evident, that amongst common christians there 
 are many who, for want of time and inclination to read 
 and examine for themselves, have no other idea of the 
 doctrine of the Trinity than that of three Gods." To 
 whom is this evident ? To me it appears that those chris- 
 tians who read the least of human speculations upon this 
 subject, and content themselves with the doctrine abun- 
 dantly taught in the scriptures, that the Father is God, 
 the Son is God, and the Holy Spirit is God : yet that there 
 are not three Gods, but one God, are the least likely to 
 err. 
 
 But, " Is not Tritheism an error that ought to be guard- 
 ed against, as well as that of Socinianisra ? " The scrip- 
 tures plentifully guard us against polytheism ; and if the 
 danger of tritheism was what is here supposed, it is rather 
 surprising that they never guard us against that. Yet so 
 it is. The sacred writers expressly call the Father, God ; 
 the Son, God ; and the Holy Spirit, God ;* yet they seem 
 
 * John i. 1. Acts y. 3, 4, 
 
Defence of Christ's Divinity. 103 
 
 never to have thought of christians so understanding it as 
 to make three Gods, and therefore never guard against it. 
 Neither is there a single caution in all the word of God 
 against making too much of Christ, though there are 
 many against making too little of him. The union be- 
 tween him and the Father appears to me to be so de- 
 scribed in scripture, as to leave no room for dishonouring 
 the latter, while we truly honour the former.* On the 
 other hand, a jealousy for the honour of the Father, at 
 the expense of that of the Son, was the error and over- 
 throw of the Jewish nation. 
 
 The trinitarian doctrine of the eternal Son of God, the 
 second person in the godhead, assuming human nature 
 in the fulness of time, appears to me to be ' the great 
 mystery of godliness ; ' and that which ought to be re- /'^ 
 ceived ' without controversy,' or curious speculations, 
 how these things are. It will not be expected that I 
 should here enumerate the many passages by which this 
 is supported in the new testament : I will however men- 
 tion one, which has lately struck me as possessing pe- 
 culiar force. It is 1 John i. 2. ' That which was from 
 the beginning, which we have heard, which we have seen 
 with our eyes, which we have looked upon, and our hands 
 have handled of the Word of life. For the Life was 
 manifested, and we have seen it, and bear witness, and 
 show unto you that eternal Life which was with the 
 Father, and was manifested unto us.' 
 
 On this passage I would remark — (1) That there is 
 a manifest resemblance between John's introduction to 
 his epistle, and that to his gospel : and that the same 
 personage that is there called ' The Word,' is here called 
 
 * The Life,' and ' The Word of Life."— (2) That as The 
 Word who was ' with God,' and who ' was God,' was 
 
 * made flesh,' and the apostles * beheld his glory, the glory 
 as of the only-begotten of the Father, full of grace and 
 truth ;' so the ' Life, even that eternal Life that was with 
 
 * See Calvinistic and Socinian systems compared, Letter vii. 
 
104 The Indwelling scheme. 
 
 the Father, was manifested, and they saw it.' And the 
 manifestation of the Life, in human nature, is given as the 
 reason why he came to be ' seen with the eyes, and looked 
 upon, and handled ;' plainly intimating, that if he had 
 not thus been manifested he would have been concealed 
 from all mortal eyes. — (3) It Avas not the deity itself, 
 "personally distinguished as the Father," (for which 
 Dr. Watts in his latter days contended *) that was mani- 
 fested ; but that eternal Life which was with the Fa- 
 ther. 
 
 As to the Indivelling scheme, I do not at present suffi- 
 ciently comprehend it. If H. D. will give a brief and 
 clear statement of it, and of the evidence on which it 
 rests, whether in his own words, or those of the ablest 
 authors who have written upon it, I will endavour seri- 
 ously and candidly to consider what he may advance. 
 
 REMARKS ON THE INDWELLING SCHEME, 
 
 In Reply to the Rev. Henry Davis. 
 
 I PROPOSED in my last, that you should state the In- 
 dwelling scheme, with the scriptural grounds on which 
 you supposed it to rest. I wish you had complied with 
 this proposal : merely writing about a subject brings no- 
 thing to an issue. I will endeavour however to collect 
 your sentiments as well as I can. 
 
 I agree with you, that " attempts to investigate difficult 
 parts of divine truth, should be conducted with humility 
 and candour." If any thing I have written, or may write, 
 be inconsistent with either of these virtues, I am willing 
 
 * Palmer's Life of. Watts, p. 62. 
 
The Indwelling scheme. 105 
 
 to bear the blame. But I hope an attempt to prove, that 
 the denial of Christ's proper deity is inconsistent with 
 worshipping him, and trusting in him for salvation, is not 
 necessarily subject to such a charge. I am far from 
 thinking that every person is aware of the legitimate con- 
 sequences of his own doctrine, or that in his approaches 
 to God he acts up to them ; and still farther from " ex- 
 cluding from salvation all who may not have the same 
 ideas of the subject with myself." I must add however, 
 that true candour does not consist in entertaining a good 
 opinion of one another, whatever be our religious princi- 
 ples ; but in speaking the truth in love. You may think 
 well of me, and I of you ; and we may go on compliment- 
 ing each other, till we both fall into perdition. As to 
 your personal religion, and that of the " very many " who, 
 you say, think with you, I have never called it in ques- 
 tion. It is of things, not j^ersons, that I have written. If 
 any of us find ourselves affected by what another advan- 
 ces, it becomes us to examine whether what he alleges be 
 true, and not to content ourselves with exclaiming against 
 his want of candour. If I think the worse of any man 
 on account of his differing from me, that will only betray 
 my vanity and folly ; but if I do not think the worse of 
 a man for what I account his differing from the scrijitui^es, 
 and thereby dishonouring Christ, that is esteeming men 
 irrespective of the truth that dwelleth in them, and ren- 
 dering it of no importance ; which, however pleasing to 
 flesh and blood, may be no less repugnant to the spirit 
 of Christianity, than the most uncharitable bitterness. 
 
 You ask, " Whether by the proper deity of Christ, I 
 mean any thing more than his being called God in the 
 scriptures." Certainly I do ; or I have all along been 
 deceiving myself, and the reader. I mean that he is what 
 he is called. But, do I suppose " that he is God in the 
 same sense as the three persons united are one God?" 
 No : I do not. The Father is not God in this sense, any 
 more than the Son and Spirit. We nowhere read that 
 the Father is a God, the Son a God, or the Spirit a God, 
 
106 The Indwelling scheme, 
 
 when spoken of in distinction ftom each other ; nor do I 
 recollect any such idea conveyed in the scriptures ; yet 
 each divine person has every perfection of Godhead as- 
 cribed to him. 
 
 You have twice suggested, that the Son and Spirit, 
 having assumed visible appearances, must have a nature 
 different from Deity. You cannot mean that the nature 
 or appearance assumed was different from deity ; for of 
 this there is no dispute ; but the nature assuming. But 
 what proof is there of this ? I do not know that the 
 Holy Spirit ever assumed any other nature than his own, 
 though he descended on Christ in the form or appearance 
 of a dove : and though the Son assumed human nature, 
 yet this implies no inferiority to the Father, in respect 
 of what he was antecedent to such assumption. 
 
 I have no objection to our enquiring, not only into the 
 evidence that the doctrine of the Trinity is contained in 
 scripture, but, as far as scripture informs us, what that 
 doctrine is. It does not become us however to take up 
 the principle of the divine Unity, however true and im- 
 portant, and having formed an idea of it as being per- 
 sonal, resolve to admit of no other than what shall agree 
 with our preconceived notion ; for this were to regulate 
 certainty by uncertainty, the certain light of revelation 
 by the uncertain conjectures supposed to be derived from 
 the light of nature. We ought to regulate our ideas of 
 the divine Unity by what is taught us in the scriptures, 
 of the Trinity ; and not those of the Trinity by what we 
 know, or think we know from the light of nature, of the 
 Unity. 
 
 It appears to me, by the tenour of your pieces, espe- 
 cially from some passages, that you and your brethren 
 have in this matter symbolized with the Socinians ; who, 
 having taken up the idea of God as being one person, re- 
 ject every thing in the scriptures that is inconsistent with 
 it ; and therefore renounce first the deity, and then the 
 atonement of Christ ; and in short almost every thing 
 pertaining to revelation, except what might have been 
 
The Indwelling scheme. 107 
 
 learned without it. I do not say that you go their lengths ; 
 but would seriously and affectionately entreat you to con- 
 sider, whether you have not adopted their principle. Do 
 you not make your ideas of the unity of God the stan- 
 dard by which to try the scripture doctrine of the trinity ; 
 forming, as you say, " the best ideas you can" of the latter 
 subject, and holding nothing fast except the former. If 
 the admission of Christ's proper deity, though taught as 
 plainly, and much more frequently in the new testament 
 than the other, cannot be understood so as, in your ideas, 
 to be " fully consistent," it must be given up ; and a 
 " godlike form " of a man, as one of your writers expresses 
 it, substituted in its place. But if, as you acknowledge, 
 " the three divine persons spoken of in scripture be in 
 some sense one God," why should you not suspect, or 
 rather renounce, your own ideas of the unity, as if it must 
 needs be confined to one perso?i ? And instead of " forming 
 the best ideas you can " how this is, why should you not 
 be content with believing that it is so, without pretending 
 to pry into that above your comprehension. Nor ought 
 it to be objected, that so abstruse a subject cannot be of 
 any great importance. Can you communicate to me, or 
 form to yourself any idea of self-existence, eternity, or 
 infinity ? Yet, if you do not believe them, you do not 
 believe in God. Your own scheme also appears to be 
 equally incomprehensible as ours ; for you do not pretend 
 to " explain how the Son and Spirit derive their nature 
 from the Father." Here then you can admit of mystery, 
 though, as to the question, " How the three divine persons 
 spoken of in scripture are one God," you are for going 
 about to " form the best idea that you can ; " and if none 
 present themselves, conclude that proper deity belongs 
 only to one of them — a singular method this of answering 
 the question ! 
 
 If you think that you believe " the three divine persons 
 spoken of in scripture to be divine, and to be one God," 
 do you not deceive yourself? You speak of "the Son 
 and Spirit having a derived nature." If by derivation 
 
108 The Indwelling scheme. 
 
 you mean what is essential and eternal, as expressed by 
 the term begotten, there is no dispute on this head. But 
 if you mean that they were produced by the will and 
 power of the Father, they are mere creatures ; and how- 
 ever exalted, cannot be " divine." No Socinian, I appre- 
 hend, would deny that God dwelt in the man Christ Jesus, 
 enabling him to perform all his mighty works. But he 
 would tell you, and justly too, that this does not prove 
 him to be any thing more than human. Dr. Watts, I am 
 aware, spoke of the indwelling of the Father in such a 
 way as that the Father and the human nature became 
 " one person ; " and thus conceived that he maintained the 
 proper deity of Christ. But whether he did or not, his 
 conceit of the Father's assuming human nature, which 
 the new testament invariably ascribes to the Son, or 
 Word, or that eternal Life that was with the Father, leads 
 on to the neglect, and by degrees to the disbelief, of this 
 important truth. I scarcely remember ever to have heard 
 a minister of your persuasion introduce the subject in the 
 pulpit ; and much less insist upon it with that earnestness 
 and delight which is so frequently found in the writings 
 of the new testament. 
 
 Have you not symjDolized with the Socinians, till you 
 have nearly, if not entirely, lost this great doctrine ? Do 
 you really consider Christ as any thing more than a Man 
 extraordinarily inspired of God? If you do, how is it 
 that you should feel yourself hurt when the contrary is 
 maintained ? I advanced nothing in the piece which first 
 attracted your notice, but the divinity of Jesus Christ. 
 I had not the remotest idea of opposing the Indwelling 
 scheme. I thought nothing about it ; but merely stated a 
 doctrine which your writers, AVatts and Doddridge, pro- 
 fessed to maintain. Yet this excites your suspicions. 
 Can it be a matter of doubt whereabouts you are ? Excuse 
 me if I enquire farther, AVill your scheme allow you to 
 woi-ship Christ, I do not say " separately " but distinctly 
 from the Father, as the martyr Stephen worshipped him, 
 and prayed to him in his dying moments ; and as all the 
 
The Indwelling scheme. 109 
 
 primitive christians worshipped him, calling upon his 
 name ? Finally : Can you in the full persuasion of this 
 scheme trust in him for salvation, as one who is able to 
 keep that which is committed to him ? Does it not rather 
 teach you to trust in the Father only, as dwelling in 
 him? 
 
 These are serious things, and require to be answered 
 in some other way than by exclaiming against the want 
 of candour. Candour, sir, requires us to deal plainly and 
 faithfully with each other. By the manner in which you, 
 and writers on your side of the question, express yourselves, 
 it would seem to be a matter of small account what we 
 believe on these momentous subjects, provided we do but 
 think well of one another. But surely that which affects 
 the Object of worship, and the Foundation of hope, can- 
 not be of trifling importance. Principles form the charac- 
 ter in the sight of God : a handful of cockle may seem of 
 but little consequence at seedtime, but it will appear 
 different at harvest. 
 
 Your scheme requires you to symbolize with Socinians 
 in denying our Lord Jesus Christ to be equal with the 
 Father, and to explain away those scriptures which speak 
 of him as such. Thus that glorious passage in Phil. ii. 
 5—7, is degraded and martyred : Who, being in the form 
 of God, thought it not robbery to be equal ivith God. This 
 is "made to mean, that "his human soul, being in union 
 with the Godhead," that is with the Father, " was in- 
 vested with a godlike form and glory in all ages. Thus 
 he oftentimes appeared to the patriarchs as the Angel of 
 the Lord, and as God. This seems to be ' the form of 
 God 'which the apostle speaks of; nor did he think it 
 * any robbery,' or presumption so to do ; that is, to appear 
 and act as God. Yet he ' emptied himself,' or divested 
 himself of this godlike form or appearance, this divine 
 Shekinah ; and coming in the flesh, he consented to be 
 ' made in the likeness of other men ; ' nay, he took upon 
 him ' the form of a servant,' instead of ' the form of 
 God.' "* 
 
 * Palmer's Life of Watts, p. 86, 
 
lid The Indwelling scheme. 
 
 *The form of God' means the godlike form assumed by 
 a man ! A man, or human soul, thought it no presumption 
 to * appear and act as God ! * A man consented to be 
 made in the likeness of men. No, this was too gross ; 
 therefore the term ' other ' is added to help out. A man 
 was so humble and condescending, as to take upon him 
 the form of a servant ! And the existence of this man 
 was necessary to the covenant of redemption ;* that] is, 
 till God had formed a creature out of nothing, he had no 
 counsel, plan, or design, what should be done ! And is 
 this Dr. Watts, the sweet singer of our Israel ; the man 
 who in his better days taught us thus to worship — 
 
 " Ere the blue heavens were stretched abroad, 
 From everlasting was the Word ; 
 With God he was, the Word was God, 
 And must divinely be adored." 
 
 How are the mighty fallen ! 
 
 By the several passages of scripture which you have 
 introduced in support of the Indwelling scheme, it seems 
 to me that you interpret that as being essential which is 
 only economical, just as in other instances you make that 
 to be economical which is essential. Referring to John 
 xiv. 10, you say, "Our Lord appeals to his works to 
 prove that he was in the Father, and the Father in him — 
 the Father in me doeth the works." All that Christ said 
 or did in the Father's name was indeed a proof of such a 
 mutual indwelling, as that he who had seen the one had 
 seen the other ; but not of our Lord's deity consisting in 
 the Father's dwelling in him. It might as well be alleged 
 from this passage, that the deity of the Father consisted 
 in that of the Son, who is said to be ' in him.' This and 
 all other such passages, which ascribe the works of Christ 
 to the power of the Father, are expressive of the economy 
 of things, and not of the insufficiency of the Saviour. 
 
 I submit to your consideration the following brief state- 
 ment of my views on this subject. The first measure in 
 the execution of the great work of redemption was, that 
 * Pklraer's Life of Watts, p. C8. 
 
The Indwelling scheme. Ill 
 
 he who was * in the form of God,* and as such, * equal 
 with God,' took upon him the form of a servant ; and having 
 taken that form, it was fitting in the account of Him who 
 hath abounded towards us in all wisdom and prudence, 
 that he should act under it. Now it belongs to the cha- 
 racter of a servant, that he receive his instructions from him 
 whose servant he is : and thus did Christ. Though, con- 
 sidered as divine, * he knew all things,' John xxi. 17 ; yet 
 as a servant, and as being made in the likeness of men, 
 he grew in knowledge, taught nothing, and knew nothing 
 as it were, but what he had heard and learned of the 
 Father. I speak to the world, says he, those things 
 which ' I have heard of him ' — Ye seek to kill me, a man 
 that hath told you the truth which * I have heard of God : ' 
 this did not Abraham— I have given unto them the words 
 which * thou gavest me.' John viii. 26, 40. xvii. 8. 
 
 Farther : It belongs to the character of a servant, that 
 he act under the authority, and he directed by the ivill of him 
 whose servant he is : and thus did Christ. Though as a 
 Son, his throne was acknowledged by the Father himself 
 to be for ever and ever, Heb. i. 8 ; yet as a servant he 
 learned obedience. He was sent by the Father, and did 
 every thing in obedience to his will. * The Son can do 
 nothing of himself, but what he seeth the Father do— I 
 seek not mine own will, but the will of the Father who 
 sent rae — I came down from heaven, not to do mine own 
 will, but the will of him that sent me.' John v. 19, 30. 
 vi. 38. 
 
 Finally : It belongs to the character of a servant, that 
 he he supported in his work by him who employs him : and 
 thus was Christ. As a divine person he was acknow- 
 ledged to be most Mighty— the mighty God : Psal. xlv. 
 3. Isai. ix. 6 : yet as a servant, and during his humilia- 
 tion, he is commonly represented as doing what he did 
 by the power of the Father. He ordinarily ascribes his 
 miracles to this, and not to his own power. It was * the 
 Father who was in him that did the works.' Thus he was 
 * God's servant whom he upheld, his elect in whom his 
 soul delighteth.' 
 
112 The Indwelling scheme. 
 
 Is it not a pity, sir, that this surprising instance of con- 
 descension for the very purpose of redeeming us from the 
 wrath to come, should be converted into an argument 
 against his essential dignity ! If it be asked. What is it 
 then which is ascribed to the divinity of Christ, if his 
 miracles and works are ordinarily ascribed to the Father, 
 or to the Holy Spirit ; and of what use was it ? I an- 
 swer : It gave value and virtue to all he did and suffered. 
 Thus he is represented as 'by himself purging our sins 
 — The blood of Jesus Christ, ' his Son,' cleanseth us from 
 all sin — We have a great high priest, who is passed into 
 the heavens, Jesus ' the Son of God.' Heb. i. 3. iv. 14. 
 1 John i. 7. 
 
 You mention some other passages : as, ' God was ma- 
 nifest in the flesh ; ' by which, I suppose, you would 
 understand the Father, or the Deity, without distinction 
 of persons. But who was it that was * seen of angels, 
 believed on in the world, and received up into glory?' 
 Was this the Father ? — Frequent mention has also been 
 made of Col. ii. 9. ' In him dwelleth all the fulness of 
 the Godhead bodily ; ' as though it was not the second 
 person in the Godhead only that assumed human nature, 
 but the Godhead itself. To this I answer : If the passage 
 refer to the constitution of the person of Christ, which to 
 me is doubtful, it may without any force be understood 
 of every perfection of the divine nature dwelling in him, 
 in common with the Father. To interpret it of the God- 
 head, without distinction of persons, is to contradict the 
 whole tenor of the new testament. * God sent forth his 
 Son, made of a woman — The Word that was with God, 
 and who was God, even that Eternal Life that was with 
 the Father, was made flesh, or manifested to us.' Gal. 
 iv. 4. Johni. 1, 14. 1 John i. 2. 
 
 God being in Christ, reconciling the world unto himself, 
 has no relation, I apprehend, to the constitution of Christ's 
 person, but to the exercise of mercy through his atone- 
 ment. Thus it is that God in Christ, or for Christ's sake, 
 is said to have forgiven us. Ephes. iv. 32. 
 
POWER AND INFLUENCE OF TRUTH. 
 
 Query. What is the true meaning of those parts of the 
 new testament, which declare the gospel to have a power- 
 ful operation in the souls of men, especially in believers? 
 See Rom. i. 16. 1 Cor. i. 18, 24. 1 Thes. ii. 13. And is 
 the power of the gospel in any sense to be distinguished 
 from the power and influence of the Holy Spirit ; or are 
 they always connected ; or do both include one and the 
 same divine operation ? 
 
 Ansioer. That the gospel of Christ has an influence on 
 the souls of men, cannot be denied : as a means it is 
 naturally adapted to this end. Even where it is not 
 cordially believed, it is often known to operate powerfully 
 upon the mind and conscience. It is natural to suppose 
 that it should do so : the human mind is so formed, as 
 that words, whether spoken or written, should influence 
 it. We cannot read or hear a discourse of any kind, if it 
 be interesting, without being more or less affected by it ; 
 and it would be very surprising if the gospel, which implies 
 our being utterly undone, and relates to our everlasting 
 wellbeing, should be the only subject in nature which 
 should have no effect upon us. The gospel also being 
 indited by the Holy Spirit, the influence which it has 
 upon the minds of men is ascribed to him. It was in this 
 way, that is, by the preaching of Noah, that the Spirit of 
 Jehovah 'strove' with the antediluvians. It was in this 
 way that he was * resisted ' by the Israelites ; that is, they 
 resisted the messages which the Holy Spirit sent to them 
 by Moses and the prophets. Hence the expressive 
 language in the confession recorded in Nehemiah ix. 30. 
 ' Many years didst thou testify against them hj thy Spirit 
 in thy prophets.' Also the pointed address of Stephen, 
 
 H 
 
114 The influence of truth. 
 
 to those who rejected the gospel of Christ, in Acts vii. 51. 
 * Ye do always resist the Holy Ghost : as your fathers 
 did, so do ye/ This, for ought I can conceive, may with 
 propriety be called the common operation of the grace of 
 God. 
 
 As the gospel has an effect upon the minds and con- 
 sciences even of many who do not cordially believe it, 
 much more does it influence those who do. In them it 
 works effectually, transforming them into its own likeness. 
 1 Thess. ii. 13. Their hearts are cast into it as into a 
 mould, and all its sacred principles become to them prin- 
 ciples of action. The grace, the wisdom, the purity, the 
 justice, and the glory of it, powerfully subdues, melts, and 
 attracts their hearts to love and obedience. The power 
 of God had often been exerted by various means, and to 
 various ends. Thunder and smoke, blackness and dark- 
 ness and tempest, as displayed on mount Sinai, were the 
 power of God unto conviction. Overwhelming floods, 
 and devouring flames, in the case of the old world, of 
 Sodom and Gomorrha, were the power of God unto des- 
 truction. Nor were these means better adapted to their 
 ends, than is the gospel to be the power of God unto 
 salvation. It has ever pleased God by this means, weak 
 and despised as it is in the account of men, * to save them 
 that believe. This is the victory that overcometh the 
 world, even our faith.' 
 
 The above is offered as an answer to the former part 
 of the question. But it is enquired, " Is the power of the 
 gospel upon believers, in any sense to be distinguished 
 from the power and influence of the Holy Spirit ? " 
 
 That the power of the gospel in the hearts of believers, 
 is the power of the Holy Spirit, is admitted. All that the 
 gospel effects is to be attributed to the Holy Spirit, who 
 works by it as a means. It is called 'the sword of the 
 Spirit,' Ephes. vi. 17 ; its influence therefore is as much 
 the influence of the Spirit, as that of a sword is of the 
 hand that wields it. That obedience to the truth by 
 
The hifluence of truth. 115 
 
 which our souls are purified, is 'through the Spirit.' 1 Pet. 
 i. 22. Indeed all the means, whether ordinances or pro- 
 vidences, or whatever is rendered subservient to the 
 sanctification and salvation of the souls of men, are under 
 the direction of the Holy Spirit. The influence therefore 
 which they have to these ends, is reckoned his influence. 
 But it does not follow from hence, that " the power of the 
 gospel is in no sense to be distinguished from the power 
 of the Holy Spirit ; or that the one is always connected 
 with the other ; or that they both necessarily, and in all 
 cases, include one and the same divine operation." The 
 contrary of each of these positions appears to be the truth. 
 The passages already adduced, speak of the influence of 
 the word upon those, and those only, who believe : and 
 then the question is. How is it that a sinner is brought to 
 believe ? 
 
 The word of God cannot, in the nature of things, operate 
 effectually till it is believed; and how is this brought 
 about ? Here is the difficulty. Belief, it may be said, in 
 other cases is induced by evidence. This is true ; and if 
 the hearts of men were not utterly averse from the gos- 
 pel, its own evidence, without any supernatural interposi- 
 tion, would be sufficient to render every one who heard it 
 a believer. But they are averse ; and we all know that 
 evidence, be it ever so clear, will make but little impres- 
 sion upon a mind infected with prejudice. The scriptures 
 speak of ' sanctification of the Spirit, and the belief of the 
 truth,' as distinct things ; and as if the one was antece- 
 dent to the other. 2 Thess. ii, 13. They also tell us that 
 * the Lord opened the heart of Lydia, and she attended 
 to the things which were spoken by Paul.' We are said 
 to ' believe, according to the working of his mighty power, 
 which he wrought in Christ when he raised him from the 
 dead.' Ephes. i. lO, 20. It would not require more power 
 to believe the gospel than any other system of truth, if the 
 heart were but in harmony with it : but as it is not, it 
 becomes necessary that ^ new bias of heart should be 
 given as a preparative to knowing or embracing it. The 
 H 2 ■ 
 
116 The influence of truth. 
 
 scriptures not only speak of knowledge as the means of 
 promoting a holy temper of heart, but of a holy temper 
 as the foundation of true knowledge. ' I will give them 
 a heart to know me, that I am the Lord.' Jer. xxiv^ 7. 
 
 If it be objected, that 'faith comes by hearing, and 
 hearing by the word of God : ' I answer, that faith must 
 have an object, or it cannot exist. The word of God is 
 the objective cause of faith ; but it does not follow from 
 hence, that it is its sole or compulsive cause. Eating 
 cometh by food, and food by the blessing of God upon 
 the earth. Food may be said to be the objective cause 
 of a man's eating, seeing he could not have eaten without 
 food ; but it does not therefore follow, that food was the 
 impulsive or sole cause of his eating ; for had he not been 
 blessed with an appetite, he would not have eaten, though 
 surrounded by food in the greatest plenty. 
 
 If it be farther objected, that we can form no rational 
 idea of the influence of the Holy Spirit, any otherwise 
 than as through the medium of the word : I answer, we 
 can form no idea of the influence of the Holy Spirit at all, 
 either with or without the word, but merely of its effects. 
 We may indeed form an idea of the influence of truth 
 upon our minds, but we cannot conceive how a divine 
 influence accompanies it. Nor is it necessary that we 
 should, any more than that we should comprehend * the 
 way of the Spirit,' in the quickening and formation of our 
 animal nature, in order to be satisfied that we are the 
 creatures of God. It is sufficient for us, that we are con- 
 scious of certain effects, and are taught in the scriptures 
 to ascribe them to a divine cause. 
 
REGENERATION BY THE WORD OF GOD. 
 
 The incorruptible *seed,' by which we are born again, 
 according to 1 Pet. i. 23, alludes not to the first principle 
 in vegetables, but in animals; and what this is in genera- 
 tion, the word of God is allowed to be in regeneration. 
 This I apprehend is giving all the scope to the passage, 
 which can reasonably be desired. 
 
 That there is a divine influence in this change, which is 
 immediate, or without any instrument whatever, is sup- 
 posed in the preseding paper; but I do not consider this 
 as expressive of the ivho/e change denoted by the term 
 regeneration. I admit regeneration to be by the word of 
 God, and that this truth is taught us by the passage in 
 question, and also in James i. 18 ; nor does this conces- 
 sion appear to clash with the above position. When 
 God created man, he breathed into him the breath of life, 
 and man became a living soul. And in procreation, unless 
 we maintain that souls are generated by human instru- 
 mentality, there is an immediate divine agency, very 
 similar to that in creation, and which is expressed by 
 'forming the spirit of man within him.' Now as this is 
 consistent with man's being brought into existence by the 
 instrumentality of man ; why should not an immediate 
 influence from Him who * quickeneth all things,' be con- 
 sistent with the instrumentality of the word in regenera- 
 tion ? 
 
 Regeneration has frequently been distinguished from 
 conversion ; and I have no doubt but the terms are of 
 different signification, as are also the terms creation and 
 resurrection, by which the same divine change is indicated. 
 I am inclined to think that these terms are not designed 
 to express the different stages of God's work upon the 
 soul, but the same divine work under different ideas or 
 
118 Regeneration hy the word. 
 
 representations. It has been said, that regeneration 
 expresses that part of the change wherein we are passive, 
 and conversion that wherein we are active ; but the idea 
 of passivity, as well as activity, is included in conversion. 
 God turns us, ere we turn to him. Sinners are said to 
 be converted, as well as to convert. On the other hand, 
 the idea of activity as well as passivity, is included in 
 regeneration. Whatever may be said of the generation 
 of an animal, we can form no conception of the change in 
 the temper of a rational soul, or as the scriptures express 
 it, of * renewing the spirit of our minds,' without the mind 
 being in exercise. It is passive with respect to the agency 
 of the Holy Spirit in producing the change, so as to con- 
 tribute nothing towards it ; but the very nature of the 
 change itself, being from a state of enmity to love, implies 
 activity of mind. It does not therefore seem perfectly 
 accurate to say, we are first endued with spiritual life, 
 and then we become active ; no otherwise however, than 
 as by the order of nature, seeing that activity is of the 
 very essence of spiritual life. 
 
 Now considering regeneration as expressive of that 
 entire change, by which we enter as it were into a new 
 moral world, and possess a new kind of being (and in this 
 sense I think it is always to be understood in the new 
 testament) it is as proper to say, we are regenerated by 
 the word of God, as it is to say, that ' Abraham begat 
 Isaac ;' though in Isaac's coming into the world he was 
 the subject of a divine agency, in which Abraham had no 
 concern. 
 
INWARD WITNESS OF THE SPIRIT, 
 
 Or, God speaking peace to his people. 
 
 'I WILL hear what God the Lord will speak: for he 
 will speak peace unto his people, and to his saints — 
 Say unto my soul, I am thy salvation.' Psal. Ixxxv. 8. 
 XXXV. 3. 
 
 The meaning of these passages requires to be ascer- 
 tained from the context. The former appears to haVe 
 been written after the captivity, and on account of the 
 jews having fallen into sad declensions, which had 
 brought on fresh troubles. In the foregoing part of the 
 psalm, the writer acknowledges God's great goodness in 
 their restoration ; and grounds a plea from thence, that 
 he would again turn them from their sins, and cause his 
 anger to cease. And having offered up this petition, 
 
 * Show us thy mercy, oh Lord, and grant us thy salvation ;* 
 he sets himself as it were upon his watch tower, to receive 
 an answer, which his confidence in the divine goodness 
 presumed would be an answer of peace. The word 
 ' shalom,' in the old testament, commonly signifies pros- 
 perity. This was the object for which he had been pray- 
 ing : and when he says, ' God will speak peace unto his 
 people,' he means, I take it, that he will bestow prosperity 
 upon them. For God to speak peace, is the same thing 
 as to bestow it ; he speaks, and it is done ; he commands, 
 and it stands fast. 
 
 The meaning of the other passage is much the same. 
 It is a prayer of David, that God would save him from 
 his enemies; as if he should say. Speak but the word, 
 
 * I am thy salvation,' and all ray enemies will be disap- 
 pointed. 
 
120 Inward witness of the Spirit. 
 
 Concerning believers of the present day, the question 
 amounts to this : In what form or manner does God contmu- 
 nicate peace to our mindsy and the knowledge of our interest 
 in his salvation ? 
 
 There is no doubt but that true christians do possess, 
 though not without interruption, peace of mind, joy in the 
 Holy Ghost, and a solid well-grounded persuasion of their 
 interest in eternal life : and some have represented these 
 enjoyments as conveyed to the heart by immediate reve- 
 lation from heaven, or by the suggestion of some passage 
 of scripture to the mind, the import of which seems to 
 include the happy intelligence. Suppose for example, 
 a person to be under great dejection and fear respecting 
 his interest in Christ, and while he is poring over his case, 
 the passage above alluded to is suggested to his mind, 
 ' I am thy salvation ; ' some would suppose this was no 
 other than the voice of God speaking peace to his soul, 
 and that for him to question the goodness of his state after 
 this would be unbelief 
 
 If this be God's way of manifesting himself to his 
 people, then revelation is not perfect ; but God is making 
 new revelations, and revelations of new truths continually ; 
 for as to the interest that any individual has in spiritual 
 blessings, be it ever so much a truth, it is nowhere direct- 
 ly revealed in the scriptures : nor is there any possible 
 way of proving it from thence, except by inference. There 
 is not a passage in the bible that says, concerning any 
 one of us, ' I am thy salvation.' The scripture speaks 
 only of characters ; and if we answer to these characters, 
 we can prove that the things promised belong to us, but 
 not otherwise. I own that I consider all such suggestions, 
 wherein it is not the truth contained in the passage itself, 
 but a presumption of its being immediately sent from God 
 to the party, that affords the comfort, as real enthusiasm, 
 and as destitute of all foundation in the word of God. I 
 do not deny that many godly people have been carried 
 away by such things ; but I have seen eviJs, more than a 
 lew, which have arisen from them. 
 
Inward ivit?iess of the Spirit. 121 
 
 Those persons who ground their evidences for heaven 
 on impressions of scripture on their minds, are generally 
 favoured, as they suppose, with many other revelations, 
 besides those which relate to their interest in eternal life. 
 They are often directed, as to present duty, and foretold 
 of future events. If in a state of hesitation, as to the path 
 of duty, they pray to the Lord ; so far they do well. But 
 in addition to this, instead of enquiring into the mind of 
 God, as revealed in his word, they expect some immediate 
 suggestion from him. And if, while they are thinking of 
 the conduct in question, such a passage as that occur to 
 their minds, ' This is the way, walk ye in it ; ' they im- 
 mediately conclude, that this is a direction from God to 
 follow that particular course which at the time occupied 
 the mind ; and which generally, if not always, proves to 
 be the course to which their hearts were previously in- 
 clined. By such means many have been deluded into 
 great errors, to the dishonour of God, and the ruin of their 
 future peace. 
 
 By the same means, others have been led to suppose 
 themselves in the secret of God, concerning futw^e events. 
 They have been praying, it may be, for the conversion of 
 a favourite child, and some such passage as this has been 
 suggested to their minds : * I will surely have mercy upon 
 him, saith the Lord.' From hence they have concluded, 
 that the child would sometime be converted and saved. 
 And this their confidence has been communicated, till the 
 child himself has heard of it ; and being willing to catch 
 at any thing that might buoy up his vain hope, he has 
 presumed upon a iuture conversion while living in a course 
 of sin. At length however the parent has witnessed the 
 death of the child, and that without any signs of a change. 
 The consequence has been despondency, and calling in 
 question his own personal religion. If says he this pro- 
 mise did not come from God, I have no reason to think 
 any other did ; and so all may be delusion. 
 
 This is not the worst. Godly persons are not the only 
 characters who have passages of scripture impressed upon 
 their minds, and that ' with power,' as it is often termed. 
 
122 Inward witness of the Spirit. 
 
 The most abandoned sinners, if they have been used to 
 read and hear the word of God, can talk of such things 
 as these. I have seldom known persons of this descrip- 
 tion but who have some such false hope, by which they 
 quiet their minds amidst a career of iniquity. Twenty 
 or thirty years ago, they will tell you, they were under 
 strong convictions, and they had a promise ; and have 
 ever since had some hope that they should at last be 
 saved ; though they must confess that their life has been 
 very far from what it should have been. 
 
 But the question will again be asked. In what way does 
 God speak peace to his people ; or say unto a soul, I am thy 
 salvation ? 
 
 If I were to answer, By bestowing gospel peace upon 
 them, or enabling them to discern and approve the gos- 
 pel way of salvation ; it would be a just application of 
 the passages where these expressions are found, and 
 would accord with other scriptures. The Lord directs 
 poor sinners, saying, ' Ask for the good old way, and 
 walk therein, and ye shall find rest for your souls.' Jer. 
 vi. 16. Our Lord takes up this language, and applies the 
 good old way to himself, saying, ' Come unto me, all ye 
 that labour and are heavy laden, and I will give you rest. 
 Take my yoke upon you, and learn of me, and ye shall 
 find rest to your souls.' Matt. xi. 28, 29. Thus it is by 
 an approving view of God's way of salvation, such a 
 view as leads us to walk in it, that we may obtain peace : 
 and thus it is that God speaks peace to the soul, and 
 says, I am thy salvation. 
 
 It is very indifferent by what means we are brought to 
 embrace the gospel way of salvation, if we do but cor- 
 dially embrace it. It may be by silent reflection, by 
 reading or hearing the word, or by some suitable part of 
 scripture occurring to the mind, by means of which the 
 soul is led to see its lost condition, and the only door of 
 hope opened by the gospel. There is such a harmony in 
 divine truth, that a proper view of any one branch of it 
 will lead on to a discovery of others ; and such a connec- 
 
Application of the protnises. 123 
 
 tion, that we cannot cordially approve of a part, but the 
 whole will follow. And no sooner is the gospel in pos- 
 session of the heart, but joy and peace will ordinarily 
 accompany it ; for if we behold the glory of God's way 
 of saving sinners, and approve of it, we must in a greater 
 or less degree be conscious of it ; and knowing that the 
 whole tenour of the new testament promises eternal life 
 to believers, we cannot but conclude ourselves interested 
 in it. Believing on the Son of God, we are justified ; 
 and being thus justified, we have peace with God, through 
 our Lord Jesus Christ. Rom. v. 1. 
 
 APPLICATION OF ABSOLUTE PROMISES. 
 
 Upon what grounds may persons apply to themselves, 
 or claim an interest in w hat are called absolute promises ; 
 such as Isai. xliii. 25. ' I, even 1 am he, that blotteth out 
 thy transgressions for mine own sake, and will not re- 
 member thy sins.' 
 
 The sense of this passage, like most others, requires to 
 be ascertained from the context. God is addressing Ja- 
 cob, or Israel as a nation, and reminding them of their 
 great depravity : from whence he asserts, that all the mercy 
 exercised towards them must be free or unmerited. God 
 often spared them as a nation, when he might utterly 
 have destroyed them, and must have done so, had he 
 dealt with them according to their sins ; and his thus 
 remitting the punishment of their iniquity was a kind of 
 national pardon. Num. xiv. 19, 20. Such a pardon was 
 bestowed of God, for his * own name's sake ; ' or as he 
 often reminds them, out of regard to the covenant which 
 he had made with Abraham, Isaac, and Jacob ; and was 
 extended equally to the godly and ungodly among them. 
 To fulfil the promise which he had made to the patriarchs. 
 
124 Application of the promises. 
 
 of preserving their posterity in being as a nation, till 
 Shiloh the Messiah should coij^e, it was necessary that 
 many such national remissions should be bestowed ; 
 though multitudes among them were uninterested in such 
 a pardon as is connected with eternal life. 
 
 If the forementioned passage includes any thing more 
 than the above ; if it comprehend such a forgiveness of 
 sins as implies the special favour of God, it could belong 
 to none but the godly among them. The truth taught in 
 the passage will doubtless apply to them, and to all other 
 godly persons ; namely, that the forgiveness of their sins 
 is wholly owing to the free grace of God. It is not for 
 any thing in us, but for his own name's sake, that he 
 saveth and calleth us, forgiveth and accepteth us. As 
 to naming this an "absolute promise," all promises of 
 spiritual blessings are in this sense absolute, though 
 made to characters of a certain description ; yet it is 
 not on account of any goodness in them, but for his own 
 name's sake, that every blessing is conferred. Where 
 promises are addressed to particular characters, as in 
 1 John i. 9, ' If we confess our sins, he is faithful and 
 just to forgive us our sins ; ' they are designed to point 
 out the subjects interested in them, and to exhibit en- 
 couragements to return to God. Where no character is 
 described, which is of a spiritual nature, as in the pas- 
 sage in question, the design is to point out the cause of 
 salvation. But the scriptures ought to be taken together, 
 and not in detached sentences. No person has a warrant 
 to conclude himself interested in a promise, wherein God 
 merely teaches the cause of forgiveness, unless he pos- 
 sess that contrition which leads him to * confess and 
 forsake his sins : ' for this would be to have fellowship 
 with him, while we walk in darkness. 1 John i; 6. Prov. 
 xxviii. 13. 
 
 Still it is enquired. What use may the people of God 
 in all ages make of those promises and declarations of 
 scripture, which were made to particular persons on 
 special occasions ? ' As thy day is, so shall thy strength 
 
Application of the promises. 125 
 
 be — The eternal God is thy refuge, and underneath are 
 the everlasting arms — I will not fail thee, nor forsake 
 thee — When thou passest through the waters, I will 
 be with thee.' Deut. xxxiii. 25, 27. Josh. i. 5. Isai. 
 xliii. 2. 
 
 I answer, examine the truth contained in each of the 
 promises, and try whether it fairly applies to your par- 
 ticular case, as well as theirs to whom it was originally 
 addressed. General truths, or truths of general use, are 
 often delivered in scripture to particular persons, and on 
 special occasions. If the above passages were originally 
 addressed to men considered as the people of God in the 
 highest sense, that is, to the truly godly among the Israel- 
 ites, they are equally applicable to the people of God in 
 all ages of time, when placed in similar circumstances. 
 Or if otherwise, if they had an immediate reference to 
 God's providential care over Israel as a nation, still it is 
 just to reason from the less to the greater. Dear as that 
 nation was to God, yet ' Israelites indeed,' the spiritual 
 children of Abraham, are still more so. That therefore, 
 which to them would contain only blessings of an earthly 
 nature, to the others would include blessings spiritual, 
 heavenly, and without end. There is nothing in any of 
 of these passages that I recollect, but what in other parts 
 of scripture is abundantly promised to all the people of 
 God in all ages of time. It is therefore consistent with 
 the whole tenor of God's word, that christians, through 
 patience and comfort of such promises of holy scripture, 
 might have hope. 
 
 I shall add one thing, which may afford assistance to 
 some who are desirous of knowing whether they have an 
 interest in the divine promises. If the blessing contained 
 in any promise ol' a spiritual nature be such as to meet 
 your desires ; if you be willing to receive it in the way 
 that God bestows it; if you would prefer this blessing, 
 could you but obtain it, above any thing and every thing 
 of a worldly nature, it is undoubtedly your own : for every 
 one that thirsteth is welcome to the waters of life. 
 
THE LIFE OF FAITH, 
 
 Exemplified in Prosperity and Adversity. 
 
 I HAVE here two religious characters, who were inti- 
 mately acquainted in early life. Providence favoured one 
 of them with a tide of prosperity. The other fearing for 
 his friend, lest his heart should be overcharged with the 
 cares of this life, and the deceitfulness of riches, one day 
 asked him, whether he did not find prosperity a snare to 
 him. He paused and answered, "I am not conscious 
 that I do : for I enjoy God in all things." Some years 
 after, his affairs took another turn: he lost, if not the 
 whole, yet the far greater part of what he had gained, and 
 was greatly reduced. His old friend being one day in his 
 company, renewed his question, whether he did not find 
 the trials which had lately befallen him, to be too much 
 for him. Again he paused and answered, "I am not 
 conscious that I do : for now I enjoy all things in God." 
 This was truly a life of faith. I never recollect to have 
 met with any thing in merely human writings, that bears 
 a nearer resemblance to the spirit of this anecdote, than 
 certain passages in the life of " Miss Susanna Anthony."* 
 
 * Memoirs of Miss Anthony of Newport, Rode Island, were com- 
 piled by Dr. Hopkins, and reprinted in England in 1801, with a 
 Recommendatory Preface by Mr. Fuller, which was also signed by 
 Dr. Ryland and Mr. Sutcliffe. The last paragraph in this preface 
 contains the following just conclusion. "No serious christian, we 
 apprehend, can read the Life of Miss Anthony, without perceiving the 
 sweetness and importance of heavenly things ; and but few, if any, 
 without being convinced by it of their own defects. It affords a sin- 
 gular specimen of the powerful influence of evangelical principles 
 upon the heart and life; which, while it brings home to the bosom a 
 proof of their divinity, must provoke the christian reader to emulate 
 the same holy and happy attainments, walking by the same rule, and 
 minding the same thing." En. 
 
Ldfe of faith in Prosperitt/. 127 
 
 Some of these are here reduced to blank verse ; yet every 
 sentiment, and the far greater part of the language, are 
 her own. 
 
 Devotedness to God in Easy circumstances. 
 
 If I be not satisfied ia thee 
 Oh God ! then let me be unsatisfied. 
 Pass now, let me beseech thee, the decree, 
 And let it be irrevocable too. 
 Swear by Thyself, that nothing else shall fill 
 My longing heart. None do I want but thee: 
 And if thou satisfy me not, I would 
 Restless and easeless ever more remain. 
 But oh thou wilt, for thou hast kindly bid 
 Me open wide my mouth, and thou wilt fill it. 
 
 Oh Power divine ! Come, come with the command. 
 And lo, 'tis opened : opened now so wide, 
 That nothing else can fill it but Thyself; 
 And thou wilt fill it : yea, though promise there 
 Were none : such is thy mighty love, and large 
 Beneficence, from whence the promise springs, 
 And which has wrought in me this sacred thirst, 
 It would, I know, incline thee to impart. 
 When shall I come ; when before God appear ! 
 Let not my importunity offend thee : 
 'Tis not of providence that I complain. 
 All I can ask, or heart can wish, I have : 
 Friends and relations full of tenderness 
 And love, kind as creation can afford : 
 Thy providence supplies my every want, 
 Mercy and goodness me surround ; I'm full : 
 With none on earth I'd circumstances change. 
 Miss I their wealth ? I also miss their cares. 
 'Tis love, I trust, that prompts my discontent ; 
 The love of God. I love to see his face: 
 Oh when shall I behold it free from sin. 
 
 My God, my Father, my almighty Friend, 
 My Saviour, and my everlasting hope ; 
 When shall I thee behold ! Oh the delight, 
 The unbounded joy to see the God I love ! 
 Thou, thou rejoicest in Thyself alone ; 
 
128 Life of faith in Adversity. 
 
 Though infinite, with infinite delight ; 
 Then how much more, I, a worm, be filled 
 By THEE, with ravishing transporting joy ; 
 
 Though I could know no more of thee, than here 
 Is knowable ; yet still I'd be content 
 To fight and struggle in this field of battle. 
 But oh to see the God I wish ! The God, 
 A glance of whom has swallowed up my soul, 
 In longings to behold with open face ! 
 
 How short, how low are all ray thoughts of him ! 
 Might I behold him like the blest above ; 
 Though 'twere but for a moment, oh how sweet ! 
 Yet this would fix me there eternally ; 
 For who on earth can see thy face and live. 
 Then let me die, that I may thee behold ; 
 Freely I'd give my life away for this, 
 The vision and fruition of my God. 
 Come then. Lord Jesus ; come, oh quickly come ; 
 Pity my thirsty soul, and break the chain ! 
 
 Devotedness to God under Dark and threatening Providences. 
 
 Written at a time when, she says, her dear parents 
 were greatly afflicted, and she herself exposed to want, 
 contempt, and evil reports, and without any prospect of 
 even a subsistence, but from the unseen hand of provi- 
 dence. 
 
 With griefs and cares beset on every side, 
 The Lord hath touched me in a tender part. 
 All ways seem hedged up : yet I sink not 
 Beneath my load — There's no unrighteousness 
 In God : his ways are faithfulness and love. 
 
 All that I have and am are his by right, 
 And his by solemn resignation too. 
 Adored be his name, who thus supports 
 My feeble soul— Serious, but not o'erwhelmed. 
 For why ? I see the hand of God in all. 
 'Tis he who orders all things for my trial. 
 Dashing my hopes of earthly happiness. 
 And even of bare subsistence in the world. 
 
Life of faith in Adversity. 129 
 
 Yet I would see the crown on Jesus' head, 
 And bid him reign, reign glorious and supreme ; 
 Disposing all things which relate- to me. 
 According to his will, and for his praise. 
 It is enough, if he be glorified : 
 For him it is my happiness to live, 
 Adverse or prosperous, my joy to die. 
 
 Although he slay me, yet I'll trust in him ! 
 And let it now appear : I long to bear 
 Full testimony to his name, while thus 
 I walk in darkness, and can see no light. 
 Oh let me now give proof how I esteem 
 Him worthy of my love and highest praise. 
 Shall things created spoil my present peace. 
 While God, the uncreated source of every good, 
 Liveth and changeth not ; and lives my friend ? 
 In him my life is hid : here then I rest. 
 While pleased that he my portion here should choose. 
 
 E'rewhile I sung of mercy, now of judgment. 
 Oh thou of Beings best ! Who would not trust. 
 And love thy name 1 All those that know thee will. 
 Be this my choice, whatever be my lot. 
 Thus all is well ; yea, infinitely well ; 
 Thy glory and my happiness are one : 
 While that which works thy praise fulfils my joy— 
 This gives adversity another face. 
 
 LONGING FOR HEAVEN, 
 
 After leaving the company of Ungodly and contentious men. 
 Extracted from Miss Anthony's Memoirs, page 110. 
 
 " April 1753. Lord, when shall I put from this tem- 
 
 pestous shore ? I am weary of the world. I long for a 
 
 calm, cool retreat, from noise and heat, and all the sordid 
 
 clamours of earthly groveling souls. I hate the sulphu- 
 
 i 
 
130 Longing for Heaven. 
 
 reous breath of calumny and detraction. My soul was 
 made for harmony and love : and without this, immor- 
 tality would be a curse, my being, a horrid torment. My 
 soul abhors rancour and envy. I detest evil surmises, 
 and love the balmy air, where peace and friendship reign 
 unmolested ; where sharp arrows of the mighty, with 
 coals of juniper, never fly ; nor clouds of smoke from the 
 infernal pit, suffocate the air, nor taint, nor poison the 
 dear associates. There I would fix my dear abode, wide 
 from the wrangling wretch, who courts resentment and 
 revenge ; nor should his rage, nor should his yells, within 
 the sacred realms be heard. My soul is near allied to 
 spirits born and bred on high,-where no resentment ever 
 rises ; nor is the vulgar passion, common to fools and 
 madmen, with the sordid bull and bear, ever known there. 
 There, sweet are their joys, and blest are their souls, where 
 all unite in piety and love. Oh, I long to join the lovely 
 band, nor would I ever quit the dear delights." 
 
 Reduced to Blank Verse. 
 
 When shall I leave this turbulent abode ? 
 When launch from this tempestuous, noisy shore? 
 I'm weary of the world : I long to dwell 
 Where sordid, clam'rous din no more is heard. 
 The foul, sulphureous breath of calumny. 
 And base detraction, rancour, ill surmise, 
 Envy, and all malignity, I hate. 
 My soul was made for harmony and love : 
 Existence void of this a torment were. 
 And immortality itself a curse. 
 
 Oh for a dwelling on those balmy shores. 
 Where peace and friendship unmolested reign ; 
 Where shafts of murd'rous malice never fly, 
 Nor clouds of smoke from the infernal pit 
 Can suffocate the air, poison, or taint 
 The dear associates— There be my abode, 
 Wide from the wrangler, who resentment courts, 
 Loves fierce contention, and provokes revenge : 
 Nor shall his furious rage, nor shall his yells 
 In all the sacred regions once be heard. 
 
Mysterious nature of Man, 131 
 
 To th' inhabitants of heaven I feel allied, 
 Within whose minds resentment rises not ; 
 Nor vulgar passion rages in their breasts, 
 Common to madmen, fools, and sordid brutes. 
 Sweet are their joys, their souls are doubly blest, 
 Where all unite in piety and love. 
 Oh how I long to join the lovely band, 
 Nor would I ever quit the dear delights. 
 
 MYSTERIOUS NATURE OF MAN. 
 
 / am fearfully and wonderfully made, Psal. cxxxix. 14. 
 
 The term ' fearful ' is sometimes to be taken subjective- 
 ly, for our being possessed of fear. In this sense it sig- 
 nifies the same as timid. Thus the prophet was directed 
 to say to them that were of a ' fearful ' heart, be strong. 
 At other times it is taken objectively, for that property in 
 an object, the contemplation of which excites fear in the 
 beholder. Thus it is said of God, that he is ' fearful ' in 
 praises, and that it is a * fearful ' thing to fall into the 
 hands of the living God. In this sense it is manifestly 
 to be understood in the passage now under consideration. 
 The human frame is so admirably constructed, so deli- 
 cately combined, and so much in danger of being dissolved 
 by innumerable causes, that the more we think of it, the 
 more we tremble, and wonder at our own continued ex- 
 istence. 
 
 " How poor, how rich, how abject, how august. 
 How complicate, how wonderful is man ! 
 How passing wonder He who made him such. 
 Who mingled in our make such strange extremes 
 Of different natures, marvellously mixed. 
 Helpless immortal, insect infinite, 
 A worm, a god — I tremble at myself!" 
 I 2 
 
132 Mysterious naliire of Man. 
 
 To do justice to the subject, it would be necessary to 
 be well acquainted with anatomy. I have no doubt that 
 a thorough examination of that 'substance which God 
 hath curiously wrought/ ver. 15, would furnish abundant 
 evidence of the justness of the psalmist's words ; and 
 even those things which are manifest to common observa- 
 tion, may be sufficient for this purpose. In general it is 
 observable, that the human frame abounds with avenues 
 at which enters every thing conducive to preservation and 
 comfort, and every thing that can excite alarm. Perhaps 
 there is not one of these avenues but what may become 
 an inlet to death, nor one of the blessings of life but what 
 may be the means of accomplishing it. We live by inha- 
 lation, but we also die by it. Diseases and death, in 
 innumerable forms, are conveyed by the very air we 
 breathe. God hath given us a relish for divers aliments, 
 and rendered them necessary to our subsistence : yet, 
 from the abuse of them, what a train of disorders and 
 premature deaths are found amongst men. And where 
 there is no abuse, a single delicious morsel may, by the 
 evil design of another, or even by mere accident, convey 
 poison through all our veins, and in one hour reduce the 
 most athletic frame to a corpse.* 
 
 The elements of fire and water, without which we could 
 not subsist, contain properties which in a few moments 
 would be able to destroy us ; nor can the utmost circum- 
 spection at all times preserve us from their destructive 
 power. A single stroke on the head may divest us of 
 reason or of life. A wound or a bruise of the spine may 
 
 * Mr. Fuller himself one day very narrowly escaped these tragical 
 effects. He dined at a farm house at Sutton-in-the-Elins, Leicester- 
 shire, intending to preach there in the evening. The servant was sent 
 into the garden to draw some celery ; instead of which she brought 
 in roots of hemloc, and mixed them with the salad. Mr. Fuller and 
 the rest at table were soon taken very ill, but he managed to conduct 
 the evening service, though attended with much pain and sickness, 
 and retained a strong aversion ever afterwards to boiled mutton, 
 which happened to be the dish provided on this occasion. Ed. 
 
Mysterious nature of Man. 133 
 
 instantly deprive the lower extremities of all sensation. 
 If the vital parts be injured, so as to suspend the perfor- 
 mance of their mysterious functions ; how soon is the 
 constitution broken up. By means of the circulation of 
 the blood, how easily and suddenly are deadly substances 
 diffused throughout the frame. Through this fearful 
 medium, not only the taint of vice rankles in the veins 
 of the debauchee, but virtue itself may destroy us. The 
 putridity of a morbid subject has been imparted to the 
 very hand stretched out to save it. The poisoned arrow, 
 the envenomed dart, the hydrophobic saliva, derive from 
 hence their fearful efficacy. Even the pores of the skin, 
 necessary as they are to life, may be the means of death. 
 Not only are poisonous substances hereby admitted, but 
 when obstructed by surrounding damps, the noxious 
 humours of the body, instead of being emitted, are retain- 
 ed in the system, and become productive of numerous 
 diseases, always afflictive, and often fatal to life. 
 
 From these few instances we may learn our absolute 
 dependence upon divine preservation. So numerous are 
 the avenues at which death may enter, that no human 
 foresight can possibly render us secure for a single mo- 
 ment : and even those dangers which may in a measure 
 be avoided, require for this purpose the regular exercise 
 of reason ; but reason itself depends upon a variety of 
 minute causes, over which we have no controul. Instead 
 of wondering at the number of premature deaths that are 
 constantly witnessed, there is far greater reason to wonder 
 that there are no more, and that any of us survive to 
 seventy or eighty years of age. 
 
 " Our life contains a thousand springs, . 
 
 And dies if one be gone : 
 Strange, that a harp of thousand strings, 
 Should keep in tune so long." 
 
 Assuredly, it can be ascribed to nothing short of the 
 mighty power, and all-pervading providence of God. A 
 proper sense of this truth, while it would prevent us from 
 
134 Mysterious nature of Man. 
 
 presumptuously exposing ourselves to unnecessary injury, 
 would induce us to commit ourselves to the divine pro- 
 tection in every danger which duty calls us to encounter. 
 Nor is this all. If we are ' fearfully made/ as to our 
 animal frame, it will be found that we are much more so, 
 considered as moral and accountable beings. In what 
 relates to our animal nature, we are in most instances 
 constructed like other animals ; but in what relates to us 
 as moral agents, we stand distinguished from all the lower 
 creation. AVe are made for eternity. The present life is 
 only the introductory part of our existence. It is that 
 however which stamps a character on all that follows. 
 How fearful is our situation ! What innumerable influ- 
 ences is the mind exposed to, from the temptations which 
 surround us. Not more dangerous to the body is the 
 pestilence that walketh in darkness, than these are to the 
 soul. Such is the construction of our nature, that the 
 very word of life, if heard without regard, becomes a 
 savour of death unto death. What consequences hang 
 upon the small and apparently trifling beginnings of evil. 
 A wicked thought may issue in a wicked purpose, this 
 purpose in a wicked action, this action in a course of 
 conduct, this course may draw into its vortex millions 
 of our fellow creatures, and terminate in perdition, both to 
 ourselves and them. The whole of this process was 
 exemplified in the case of Jeroboam the Son of Nebat. 
 When placed over the ten tribes, he first said in his heart, 
 ' If this people go up to sacrifice at Jerusalem, their hearts 
 will return to Rehoboam; and thus shall the kingdom 
 return to the house of David.'* On this he took counsel, 
 and made the calves of Dan and Bethel. This engaged 
 him in a course of wickedness, from which no remon- 
 strances could reclaim him. Nor was it confined to 
 himself: for he ' made all Israel to sin.' The issue was, 
 not only their destruction as a nation, but to all appear- 
 ance, the eternal ruin of himself, and great numbers of his 
 followers. Such were the fruits of an evil thought! 
 * 1 Kings xii. 26—30. 
 
Ought a wicked man to yiay. 135 
 
 Oh my soul, tremble at thyself! Tremble at the fear- 
 fulness of thy situation ; and commit thine immortal all 
 into His hands, who is able to keep thee from falling, and 
 to present thee faultless before the presence of his glory, 
 with exceeding joy ! 
 
 OUGHT A WICKED MAN TO PRAY? 
 
 The declaimerwho denied this position, seems to have 
 had an eye to those passages of scripture, which declare 
 ' the sacrifice and way of the wicked to be an abomination 
 to the Lord ; '* and to have concluded from them, that 
 God does not require any sacrifice or prayer at their 
 hands. But if so, why did Peter exhort the sorcerer to 
 pray?t And wherefore is the fury of God denounced 
 against the families that call not upon his name 1% An 
 hypothesis which flies in the face of the express language 
 of scripture, is inadmissible ; and the framer of it, to be 
 consistent, should avow himself an infidel. 
 
 If he meant only to deny, that God requires such 
 prayers as wicked men actually ofl'er, the prayer of a hard, 
 impenitent, and unbelieving heart, I have no controversy 
 with him. God cannot possibly approve any thing of this 
 kind. But then the same is true of every other duty. 
 Wicked men do nothing that is good or wellpleasing to 
 God : nothing which is aimed at his glory, or done in 
 obedience to his authority ; every thing that is done, is 
 done for selfish ends. If. they read the scriptures, it is 
 not to know the will of God and do it ; or if they hear the 
 word, it is not with any true desire to profit by it. Even 
 their pursuit of the common good things of this life is, 
 
 * Prov. XV. 8, 9. t Acts viii. 22. \ Jer. x. 25. 
 
136 Ought a wicked man to fray. - 
 
 that they may consume them upon their lusts ; hence the 
 very ' plowing of the wicked is sin.'* Yet the declaimer 
 himself would scarcely infer from hence, that it is not 
 their duty to read the word of God, nor attend to the 
 preaching of the gospel, nor pursue the necessary avoca- 
 tions of life : neither would he reckon it absurd to exhort 
 them to such exercises as these. 
 
 The truth is, wicked men are required to do all these 
 things, not carnally, but with a right end, and a right 
 spirit. In this way Simon Magus, though ' in the gall of 
 bitterness, and in the bond of iniquity,' was exhorted to 
 pray ; not with a hard and impenitent heart, but with a 
 spirit of true contrition. ' Repent therefore of this thy 
 wickedness, and pray God, if perhaps the thought of thy 
 heart may be forgiven thee.' To repent and pray, is the 
 same thing in effect as to pray penitently, or with a con- 
 trite spirit. Wicked men are required to read and hear 
 the word, but not with a wicked spirit ; and to plow the 
 soil, but not that they may consume its produce upon 
 their lusts. 
 
 There are not too sorts of requirements, or two stand- 
 ards of obedience, one for good men, and the other for 
 wicked men ; the revealed will of God is one and the 
 same, however differently creatures may stand affected 
 towards it. The same things which are required of the 
 righteous, as repentance, faith, love, prayer and praise, 
 are required of the wicked.f If it were not so, and the 
 aversion of the heart tended to set aside God's authority 
 over it, it must of necessity follow, that a sinner can 
 never be brought to repentance, except it be for the com- 
 mission of those sins which might have been avoided, 
 consistently with the most perfect enmity against God ! 
 And this is to undermine all true repentance ; for the 
 essence of true repentance is ' godly sorrow,' or sorrow for 
 having displeased and dishonoured God. But if in a 
 state of unregeneracy, a man were under no obligation to 
 
 * Prov. xxi. 4, t John xii. 3C. Acts iii. 19. Rev. x v. 4. 
 
The Infidel Philosopher. 137 
 
 please God, he must of course have been incapable of 
 displeasing him ; for where no law is, there is no trans- 
 gression. The consequence is, he can never be sorry at 
 heart for having displeased him ; and as there would be 
 but little if any ground for repentance towards God, so 
 there would be but little if any need of faith towards our 
 Lord Jesus Christ. If in a state of unregeneracy he were 
 under no obligation to do any thing pleasing to God, and 
 were so far rendered incapable of doing any thing to dis- 
 please him, so far he must be sinless, and therefore stand 
 in no need of a Saviour. Where there is no obligation, 
 there can be no offence ; and where there is no offence, 
 there needs no forgiveness. Thus the notions of this 
 declaimer, who, I suppose, would be thought very evan- 
 gelical, will be found subversive of the first principles of 
 the gospel. 
 
 CREDULITY AND DISINGENUITY OF UNBELIEF. 
 
 An old man who travelled the country as a philosophi- 
 cal lecturer, was one evening entertaining his audience, 
 which consisted chiefly of young people, by attempting to 
 account for that famous pile of stones near Salisbury, 
 commonly called Stone Henge. He supposed it might 
 have been a temple : whether Saxon, Roman, or British, 
 he did not say. Indeed his ideas seem to have gone far 
 beyond every period of history with which we are ac- 
 quainted. The principal thing on which he insisted was, 
 its being used for viewing the heavenly bodies ; and from 
 this part of his hypothesis he drew some very singular 
 conclusions. The structure, he supposed, originally faced 
 the south; but that the points themselves, in a great 
 ntimber of years, change their positions ; and as Stone 
 
tm T/ie Infidel Philosopher. 
 
 Henge did. not now face the south, he concluded it was 
 owing to this cause, and that from hence we might calcu- 
 late how long it had been erected. By the mode of cal- 
 culation which he adopted, it was easy to perceive, that 
 in his account it must have existed two hundred and seventy 
 thousand years ! It is true, he did not proceed so far as 
 to draw the conclusion, as that might have excited pre- 
 judices against what he had farther to advance ; but the 
 thing itself was plainly understood by the company. 
 
 In his course of lectures he also made mention of some 
 very ancient writings, found in the Shanscrit language, 
 and brought to light by Sir William Jones, in which men- 
 tion was made of this country, as a kind of sacred place, 
 to which pilgrimages were made in those very early ages ; 
 and if I am accurate in my recollection, he supposed 
 Stone Henge might be a place of such resort. 
 
 Lately, looking into vol. iii. of the Asiatic Dissertations, 
 I found something which reminded me of the old lecturer's 
 assertion. It was in a dissertation of Lieut. Wilford's, 
 ' On Egypt and the Nile, from the ancient books of the 
 Hindoos.' I here found that the Puranas, or historic 
 poems of the Hindoos, made mention of 'the sacred 
 western islands,' as a place to which pilgrims in those 
 early ages had been used to resort. 'Many brahmans 
 indeed assert (adds Lieut. Wilford) that a great inter- 
 course anciently subsisted between India and countries 
 in the west ; and as far as I have examined their sacred 
 books, to which they appeal as their evidence, I strongly 
 incline to believe their assertion.' 
 
 Thus far the supposition of our philosopher seems to 
 be confirmed. The reader may suppose that I now felt 
 a desire to ascertain, if possible, the antiquity of the 
 Puranas. Surely, thought I, they are not two hundred and 
 seventy thousand years old! On enquiry, I soon perceived 
 that they must have been written . since the time of the 
 flood, by the manifest reference which they make to Noah 
 and his three sons. The following translation by Sir 
 William Jones, and which he declares to be minutely 
 
The Infidel Philosopher. 189 
 
 exact, though in the hands of the readers of the Asiatic 
 Dissertations, may be new to many others, and will serve 
 to show that Indian literature, instead of weakening the 
 authority of scripture, tends rather to confirm it. . 
 
 From the Padma Puran. 
 
 "To Satyavarman, that sovereign of the whole earth, were 
 born three sons: the eldest Sherma, then Cliarma, and 
 thirdly, J^japeti by name. They were all men of good 
 morals, excellent in virtue and virtuous deeds ; skilled in 
 the use of weapons to strike with, or to be thrown ; brave 
 men, eager for victory in battle. But Satyavarman being 
 continually delighted with devout meditation, and seeing 
 his sons fit for dominion, laid upon them the burden of 
 government. Whilst he remained honouring and satisfy- 
 ing the gods, and priests, and kine, one day, by the act 
 of destiny, the king having drunk mead, became senseless, 
 and lay asleep naked. Then was he seen by Charma, 
 
 and by him were his two brothers called To whom he 
 
 said : what has now befallen ? In what state is this our 
 sire? By those two was he hidden with clothes, and 
 called to his senses again and again. 
 
 Having recovered his intellect, and perfectly knowing 
 what had passed, he cursed Charma, saying, Thou shalt 
 be the servant of servants. And since thou wast a laugher 
 in their presence, from laughter shalt thou acquire a 
 name.* Then he gave to Sherma the wide domain on 
 the south of the snowy mountains. And to Jyapeti he 
 gave all the north of the snowy mountains ; but he by 
 the power of religious contemplation attained supreme 
 bliss."t 
 
 * They say he was nicknamed Hdsyasila, or the Laugher ; and his 
 descendants were called, from him, Hdsyasitas. By the descendants 
 of Charma, they understood, says Lieut. Wilford, the African Negroes. 
 Asiatic Diss. vol. iii. pp. 90, 91. 
 
 t Asiatic Dissertations, vol. iii. p, 262. 
 
140 The Infidel Philoiopher. 
 
 I will only add a part of the Eulogium on the life and 
 writings of Sir William Jones, by the Hon. Lord Teign- 
 mouth, in his address to the Asiatic Society. 
 
 " He professed his conviction of the truth of the chris- 
 tian religion, and justly deemed it no inconsiderable ad- 
 vantage that his researches had corroborated the multi- 
 plied evidences of revelation, by confirming the Mosaic 
 account of the primitive world. We all recollect, and 
 can refer to the following sentiments in his eighth anni- 
 versary discourse : — * Theological enquiries are no part of 
 my present subject ; but I cannot refrain from adding, 
 that the collection of tracts which ws call, from their 
 excellence, the Scriptures, contain, independently of a 
 divine origin, more true sublimity, more important history, 
 and finer strains both of poetry and eloquence, than 
 could be collected within the same compass, from all 
 other books that were ever composed in any age, or in 
 any language. The two parts of which the scriptures 
 consist, are connected by a chain of compositions, which 
 bear no resemblance in form or stile to any that can be 
 produced from the stores of Grecian, Italian, Persian, or 
 even Arabic learning. The antiquity of those composi- 
 tions no man doubts, and the unrestrained application of 
 them to events long subsequent to their publication, is a 
 solid ground of belief, that they were genuine predictions, 
 and consequently inspired.' " 
 
 The old lecturer's desire of introducing the Asiatic 
 Researches, in a way unfriendly to the scriptures, reminds 
 us of the wish of a certain jealous king, and of his deal- 
 ing with * the wise men of the east,' in order to obtain it. 
 The wise men of the east, it seems, are not to be drawn 
 into such measures. Their business is to do hofnage to 
 the Messiah, and not to join with his murderers. 
 
THE LYING SPIRIT PERSUADING AHAB. 
 
 And there came forth a spirit, and stood before the Lord, and said, I will 
 persuade him. And the Lord said unto him, wherewith ^ And he said, I 
 will go forth, and I will be a lying spirit in the mouth of all his prophets. 
 And he said. Thou shall persuade him, and prevail also : go forth, and do 
 so. Now therefore, behold, the Lord hath put a lying spirit in the mouth 
 of all these thy prophets, and the Lord hath spoken avil concerning thee. 
 1 Kings xxii. 21 — 23. 
 
 When Ahab sent for Micaiah, there was evidently no 
 sincerity in his request. Like many others, who ask 
 counsel of their friends, and even seek direction of God, 
 not with a view to be influenced, but in hope of being 
 countenanced by it, he was determined to go against 
 Ramoth-gilead, let Micaiah say what he might. The 
 messenger sent to call Micaiah, seems to have been fur- 
 nished with a sea-et message ; and tried what he could 
 do at tampering with the prophet. From hence it ap- 
 pears evident, that Ahab did not desire to know the mind 
 of God, but chose delusion. Micaiah came, and Ahab 
 thus accosted him. ' Micaiah, shall we go against Ra- 
 moth-gilead to battle, or shall we forbear?' Micaiah 
 answered in a strain of irony (which might be very evi- 
 dent from his tone and manner of delivery) ' Go and 
 prosper. The Lord will doubtless deliver it into the 
 hand of the king : ' for who can hesitate on the truth of 
 that Avhich has the testimony of four hundred prophets 
 to confirm it ! 
 
 Ahab felt the irony, and conjured him to be serious. 
 Micaiah then assumed another tone, and told him the 
 truth without reserve ; and which amounted to nothing 
 less than that he should lose his life in the battle. Ahab, 
 full of rancour, appealed to Jehoshaphat, that he had 
 told him beforehand what would be the effect of sending 
 
142 Satan's Temptations. 
 
 for this man. Micaiah, like a man of God, now looked 
 the very monarch in the face, and said, * Hear the word 
 of the Lord ! ' It may be thought incredible that I only 
 should be right, and four hundred prophets in the wrong : 
 I will relate a vision that will perfectly account for it. 
 
 I beheld the Lord, the great disposer of all events, sit- 
 ting upon his throne, surrounded by the host of heaven. 
 Fully acquainted with the whole of thy ungodly life, and 
 viewing thee as ripe for destruction, he determined to 
 destroy thee : and seeing that in this instance, thou hast 
 preferred flattery to truth, he has determined to destroy 
 thee by means of flattery. Know then, Ahab ! that hell 
 and all its agents, delusion and all its instruments, are 
 under his controul : they go and come at his bidding. 
 That spirit to whom thou hast sold thyself to work wick- 
 edness in the sight of the Lord, now desires thee for his 
 prey. He that has seduced thee into sin, now asks per- 
 mission of God to deceive thy prophets, that he may 
 plunge thee into destruction : and God has granted him 
 his desire. And that which Satan is doing for his own 
 ends, God will do for his. There is as much of the judi- 
 cial hand of God in a lying spirit having misled thy pro- 
 phets, as of readiness in the evil one to entangle, and 
 seize thee as his prey. 
 
 ON SATAN'S TEMPTATIONS, 
 
 In answer to two queries by a Correspondent, 
 
 1. " Ought we to ascribe any part of our conduct, 
 which is not absolutely sinful, to the agency of Satan ? " 
 
 There appears to have been nothing " absolutely sinful," 
 in the conduct of the Corinthians towards the incestuous 
 
Satan's Temptations. 143 
 
 person. On the contrary, they acted agreeably to an 
 apostolic command, and discovered a commendable zeal 
 for the honour of God, in excluding him from their fellow- 
 ship. Yet the apostle is afraid, lest their zeal should 
 carry them too far, and lead them to act imprudently. 
 Hence he exhorts them *to forgive, and comfort' the offen- 
 der, and to ' confirm their love towards him, lest Satan 
 should gain an advantage' against the interest of Christ, 
 as well as against the party : ' for,' says he, ' we are not 
 ignorant of his devices.' Now, that to which they are 
 exhorted, respects the manifestation of their love to the 
 offender, and not merely their being of a forgiving spirit, 
 which the apostle supposes them to possess. Consequent- 
 ly, it was not malice, but imprudence, against which they 
 are warned, and of which Satan might take advantage, 
 to the prejudicing of men's minds against the gospel, as 
 driving persons to despair. See 2 Cor. ii. 7—11. 
 
 2. "How are we to know in all cases, whether our 
 actions be produced by the force of Satan's temptations, 
 operating on the depravity of our will and affections ; or 
 whether those actions be the effects of our depravity 
 merely, without Satanic influence ? " 
 
 I freely confess, that I am unable to speak to this point 
 in any case. Neither do I know what to ascribe to the 
 Holy Spirit, or to holy angels, as being conscious of the 
 influence of either. It is only the effect produced, of 
 which I am conscious. I am taught in the scriptures to 
 ascribe whatever is good, to the Holy Spirit. I am also 
 taught in the scriptures, especially in the prophecies of 
 Daniel, that holy angels have great influence on the minds 
 even of princes ; and consequently, on the great events 
 of the world. But no one, I suppose, is conscious of any 
 thing of the kind. We all know that the minds of men 
 are influenced by thousands of causes without themselves. 
 Man is a leaf shaken by every wind ; the least accident 
 may so affect him, as to give a turn to the most important 
 concerns of his life. We also know, that no influence 
 
144 Satan's Temptations. 
 
 from without us destroys our agency, or accountableness. 
 If we were to take away a man's life, in order to obtain 
 his property, we should not think of excusing ourselves 
 by alleging, that we were influenced to do so by some per- 
 son having told us that he was very rich. 
 
 I apprehend we are not so much to consider Satan as 
 working immediately, as mediately. He is ' the god of 
 this world ; ' the riches, pleasures, and honours of it, to- 
 gether with the examples of the wicked, are the means 
 by which he ordinarily works upon the souls of men. 
 The bird need not fear the fowler, if it avoids the snare ; 
 nor the fish the fisherman, if it do but shun the bait. 
 
 Respecting the occasion of the question, I beg leave 
 to say, that the extraordinary exertions of the late excel- 
 lent minister referred to, have in my judgment been noticed 
 by some persons with undue severity. Had they properly 
 attended to the account which Mr. Pearce himself has 
 given of this matter, every unfavourable idea would have 
 vanished ; and pity, blended with love and admiration, 
 would have superseded every complaint. In the Memoirs 
 of this dear man, p. 197, when writing, to an intimate 
 friend, he thus expresses himself: — "Should my life be 
 spared, I and my family, and all my connections, will 
 stand indebted, under God, to you. Unsuspecting of 
 danger myself, I believe I should have gone on with my 
 exertions, till the grave had jeceived me. Your attention 
 sent the apothecary to me, and then first I learned, what 
 I have since been encreasingly convinced of— that I was 
 rapidly destroying the vital principle. And the kind in- 
 terest you have taken in my welfare ever since, has often 
 drawn the grateful tear from my eye. May the God of 
 heaven and earth reward your kindness to his unworthy 
 servant, and save you from all the evils from which your 
 distinguished friendship would have saved me." — To ano- 
 ther of his friends he also declared very seriously, that 
 " if ever he incurred guilt of this kind, it was through 
 error of judgment, respecting the strength of his constitu- 
 tion, and that he adopted a system of precaution as soon 
 as he apprehended danger." 
 
Conversation in Heaven. 145 
 
 It has also been insinuated by some, that his persua- 
 sion that he ought to be a missionary, must have been a 
 delusion, as appeared from the result ; for he did not go. 
 But if this be just reasoning, it was delusion also in Mr. 
 Grant ; for he was taken away almost immediately after 
 his arrival at the scene of action. The desire likewise 
 of David to build a house for God, must have been alto- 
 gether delusion ; though we are assured it was taken well 
 of Him, by whom actions are weighed. The truth is, 
 there are but few men who are proper judges of such a 
 character. We are most of us at so great a distance from 
 his spirit, as to be in danger of thinking such extraordi- 
 nary zeal to be a species of extravagance. 
 
 CONVERSATION IN HEAVEN. 
 
 Mr, Pearce and Mr. Grant. 
 
 [^Pearce to himself.'] What a world have I left — what 
 a world have I found ! There my poor debilitated frame 
 long confined my spirit in a state of imprisonment : but 
 now I am free. As the dissolution of ray frail tabernacle 
 approached, looking as through interstices, I caught some 
 transient glimpses of heavenly glory. I saw enough to 
 make me long to be there, and to be where Jesus is : but 
 oh, how small a portion did I know of him ! Nay, how 
 small a portion do I yet know of the heights, and depths, 
 and breadths, and lengths of his love : it passeth know- 
 ledge ! But this shall be my theme. It is enough that I 
 am with him, and that he will feed me, and lead me to 
 living fountains of water ; and that God hath already 
 wiped away all tears from my eyes .... And is this 
 heaven? .... And am I here? .... My Redeemer! 
 
146 Conversation in Heaven. 
 
 It was a true report that I heard of thee in the other 
 world : but the half was not told me. Happy are thy 
 people ; happy are these thy servants, that stand con- 
 tinually before thee ! . . . . 
 
 While the blessed man was thus recounting what he 
 had seen and heard, he was interrupted by a convoy of 
 angels, iutroducing an inhabitant of the earth ; and report 
 said, that he came from the eastern part of it, a quarter 
 from whence but few of late ages had arrived at these 
 blessed abodes. They were observed to present their 
 charge to Him who had the keys of hell and of death, 
 by whom they had been sent. After this he was intro- 
 duced to those who were to be his everlasting com- 
 panions. 
 
 Pearce. What my brother Grant ! * 
 
 Grant. And is this my brother Pearce ? 
 
 Pearce. It is : but how is it that I see you here ? Were 
 you drowned, or slain by an enemy ?-- Where are your 
 companions ? Do they live to serve our Saviour ? 
 
 Grant. We were all safely landed, and my brethren 
 are yet alive. I was taken away by a fever soon after 
 my arrival. 
 
 Pearce. And did you see dear Carey, and his com- 
 panions ? 
 
 Grant. No : I was denied that pleasure : but I heard 
 of their welfare, and of their gladness on account of our 
 arrival. 
 
 Pearce. ' How unsearchable are His judgments, and 
 his ways past finding out ! ' 
 
 Grant. Is there no light to be communicated on these 
 subjects here ? 
 
 * Mr. Grant, one of the baptist missionaries, died on his arrival 
 in India, soon after Mr. Pearce died- at Birmingham, Oct. 10th, 1799. 
 Mr. Fuller's great affection for Mr. Pearce, who was so ardently devoted 
 to the missionary cause, induced him to touch on this delicate subject, 
 too mysterious and too sacred to be proposed for imitation ; nor would 
 Mr. Fuller himself have entered upon it, but for the solicitation of a 
 friend. Kd. 
 
CoHversalion in Heaven. 147 
 
 Pearce. We know much more than we did ; but we do 
 not understand every thing at once, even here. God's 
 designs are gradually unfolded as events transpire. 
 
 Grant. How long, my dear Pearce, have you been 
 here ? We felt deeply for you, when we passed the spot 
 where you lay confined by sickness;*" and during the 
 whole of our .voyage, you were always uppermost in our 
 thoughts. We often feared that you might be gone be- 
 yond the reach of prayer, and therefore our petitions were 
 generally offered up, on the supposition of your being in 
 the land of the living. 
 
 Pearce. I have been here but a little while. At the 
 time you were beating about in the Bay of Bengal, I 
 received my discharge. I was long detained a prisoner, 
 and during that time, you and your companions were 
 near my heart. 
 
 Grant. But why was my mind stirred up to leave my 
 country, and devote my life to the service of my Lord ; 
 when after all, he had determined not to employ me as a 
 missionary ? 
 
 Pearce. I have often wondered too, why my heart was 
 drawn out in the manner it was towards the same object, 
 and yet disappointed : and your case seems still more 
 mysterious. 
 
 Grant. Whom do we see yonder, ' walking in his up- 
 rightness ? ' 
 
 Pearce. It is ' the sweet Singer of Israel.' 
 
 Grant. May we hold converse with 'the spirits of just 
 men made perfect 1 ' 
 
 Pearce. Yes, with perfect freedom. 
 
 Grant. Let us go then, and converse with him upon the 
 subject. It was in his heart to build a house for God ; 
 yet he was not permitted to do it. He will tell us some- 
 thing that we know not. 
 
 * Plymouth, where Mr, Pearce remained for about two months, 
 in the summer of 1799, in the hope of deriving benefit from his 
 native air. 
 
 K 2 
 
148 Conversation in Heaven. 
 
 Pearce. Tell us, holy man : Hast thou seen the wisdom 
 of God, in putting it into thy heart to build him a house, 
 and yet preventing thee from fulfilling thy desire ? 
 
 David. The house was built, though I did not build it. 
 
 Pearce. And God may build himself a house in the 
 East, though we have not been permitted to raise it. 
 
 David. And though I was not permitted to build the 
 house, yet I ' prepared for it with all my might.' 
 
 Grant. I am sure my dear brother Pearce has done the 
 same. 
 
 David. Perhaps, if it had not been in my heart to build 
 a house for God, it might not have been in the heart of 
 my son Solomon. 
 
 Pearce. And was not the engagement of brother Grant 
 the occasion of another engaging, who yet lives ? 
 
 Grant. I believe it was. 
 
 Pearce. Who knows what good may arise from his 
 labours. 
 
 David. Though I was not visibly present at the dedi- 
 cation of the house of my God, yet the fervent desire 
 which I had put into my heart, constituted a part of the 
 joy of that solemn day. In the psalm that was sung on 
 that occasion, mention was made of ' David and all his 
 afflictions.' * 
 
 Grant. And whenever the interest of our Lord shall 
 be established in the East, and the history of it repeated, 
 that which brother Pearce has wrought shall be spoken 
 of as a memorial for him. 
 
 Pearce. And the story of a poor converted Infidel,t 
 who left all to follow that dear Redeemer whom he had 
 despised, shall not be forgotten. 
 
 * Psalm cxxxii. supposed to have been written by Solomon. 
 
 t An English gentleman resident in India, who was partially re- 
 claimed from infidelity by conversation with the Missionaries, and 
 afterwards established in the truth, by reading Mr. Fuller's publica- 
 tions on Deism and Socinianism, which the brethren had recommended 
 to his attention. 
 
ConversatiuH in Heaven. 149 
 
 David. If I was hindered from doing good, I might also 
 be prevented from doing evil. Had Solomon my son 
 been cut off, just when he had procured materials for the 
 sacred edifice, his death would have been deeply regret- 
 ted ; yet then he had left the world with an unspotted 
 character. As it was, he dishonoured God. 
 
 Pearce. I remember reading of a poor man, who being 
 turned from a profligate course of life to the knowledge 
 and love of Christ, was reproached by his former asso- 
 ciates, and told that he would certainly return to his 
 former practices. On this, he fell upon his knees before 
 them all, and prayed to God, that if it would be so, he 
 might rather die upon the spot .... and he died imme- 
 diately ! AVho, but he that knows what is in man, can 
 tell what evils we may have escaped. 
 
 David. I never shall forget the sacred joy of that day, 
 when ' the people oftered willingly.'* Many, who are 
 now in these blessed abodes, have acknowledged that the 
 sacred flame of love was first kindled in their bosoms on 
 that solemn day. 
 
 Pearce. I shall never forget the sacred pleasure of those 
 days, in which we engaged in prayer and praise, and 
 cheerful contributions for the advancement of the Re- 
 deemer's kingdom. 
 
 Grant. And might there not be souls converted to 
 Christ by those opportunities ? I am sure the disinter- 
 ested conduct of dear Carey and his companions, operated 
 not a little, to convince me of the reality of religion. 
 
 Pearce. How was it with you and the brethren, during 
 the voyage ? Did you not begin your missionary labours 
 among the poor ignorant sailors ? 
 
 Grant. We did ; and entertained considerable hopes 
 that our labours were not in vain. 
 
 Pearce. If your voyage to the east were the means of 
 rescuing but one poor sinner from destruction, it is more 
 than adequate to all your labour. 
 
 * 1 Chron. x\ix. 
 
150 Conversation in Heaven. 
 
 David. We knew of your undertakings, and partook 
 of the joy. 
 
 Grant. And is it so, that the spirits of just men made 
 perfect are acquainted with what is going on in the 
 earth ? 
 
 David. Can the angels of God be supposed to rejoice 
 over a sinner that repenteth, and ive be unacquainted with 
 it, or uninterested in the event ? 
 
 Pearce. I thought, even when in the body, that this 
 would be the case, and told my brethren as much before 
 my departure.* 
 
 Grant. I have sometimes thought the same. The sub- 
 ject of conversation between Moses, Elias, and our Lord, 
 namely, * his decease which he should accomplish at Je- 
 rusalem,' has seemed to me to have been the topic which 
 engaged the attention of the heavenly inhabitants, and 
 that they were as full of it when they appeared on the 
 holy mount, as the two disciples were when travelling to 
 Emmaus. 
 
 Pearce. Blessed be his glorious name for ever and ever, 
 and let the whole earth be filled with his glory ! We will 
 still watch the progress of this blessed work, and praise 
 his name for every instance of success. 
 
 * In a letter dated May 2. 1799, while Mr. Pearce was in Devon- 
 shire for the recovery of his health, he addressed Mr. Ward and other 
 missionaries, about to depart for India, in the following manner. 
 " Oh be faithful, my dear brethren, my dear sisters, be faithful unto 
 death, and all this joy is yours. Long as I live, my imagination will 
 be hovering over you in Bengal ; and should I die, if separate spirits 
 be allowed a visit to the world they have left, methinks mine would 
 soon be at Mudnabatty, watching your labours, your conflicts, and 
 your success, whilst you are always abounding in the work of the 
 Lord." Memoirs of Mr. Pearce, p. 221. 
 
THE NATURE OF TRUE VIRTUE. 
 
 Mr. Hall, in his justly admired Sermon on modern 
 Infidelity, has brought forward some very plausible objec- 
 tions to President Edwards's definition of virtue, but which 
 appear to be founded in misapprehension. The definition 
 itself is fairly stated, — that " virtue consists in a passion 
 for the general good, or love to being in general." Mr. 
 Hall observes, that "the order of nature is, evermore, 
 from particulars to generals : we advance from private to 
 public aftections : from the love of parents, brothers and 
 sisters, to those more expanded regards which embrace 
 the immense society of human kind." p. 51. And after- 
 wards, in a Note, pp. 57, 58, he maintains that, on the 
 President's principles, " virtue is an utter impossibility ; 
 because that the human mind is not capable of such dif- 
 ferent degrees of attachment as are due to the infinitely 
 various objects of the intelligent system; also because 
 that our views of the system being capable of perpetual 
 enlargement, our attachments are liable to undue propor- 
 tion, so that those regards, which appeared virtuous, may 
 afterwards become vicious. And lastly, that if virtue 
 consists in the love of being in general, or attachment to 
 the general good, the particular affections are to every 
 purpose of virtue useless, and even pernicious ; for their 
 necessary tendency is, to attract to their objects a j^ro- 
 portion of attention, which far exceeds their comparative 
 value in the general scale." 
 
 "The question is," as Mr. Hall observes, "what is 
 virtue?" Answer, love. But love to whom, or what? To 
 being, says Edwards ; and as the supreme Being is the 
 first and best of beings, it is to love Him supremely, and 
 our fellow creatures in subordination to him. It is oh- 
 
152 Nature of true Virtue. 
 
 jected, that we cannot comprehend the supreme Being, 
 and therefore cannot love him in proportion to what 
 he is in the scale of being. True ; and we cannot fully 
 comprehend ourselves ; yet we may love ourselves su- 
 premely. 
 
 " The order of nature/' says Mr. Hall, '' is evermore 
 from particulars to generals ; we advance from private to 
 public affections ; from the love of parents, brothers and 
 sisters, to those more expanded regards, which, embrace 
 the immense society of human kind." But to this it may 
 be replied — 
 
 1. Virtuous affection does not consist in natural attach- 
 ment: if it did, birds and beasts would be virtuous, as 
 well as men. Nor does genuine benevolence arise from 
 those instinctive feelings as their root : if it did, all men, 
 who are not ' without natural affection,' would be virtu- 
 ous, benevolent characters. It may imply a high degree 
 of depravity to have obliterated natural affection, though 
 the thing itself has no moral good in it. Natural affection 
 however, if exercised in subserviency to the divine glory, 
 becomes virtuous ; as are eating and drinking, and all 
 other natural actions that are capable of being performed 
 to a higher end. 
 
 2. The question does not relate to the order in which 
 the human mind comes to the knowledge of objects, and 
 so to the actual exercise of affection towards them; but 
 to the order in which love operates, when the objects are 
 known. If we were free from every taint of original sin, 
 yet we should not love God before we loved our parents ; 
 and that because we should not know him first. We 
 cannot love an object before we know it; but it does 
 not follow from hence, that when we know both God and 
 our parents, we must continue to love them first, and 
 God for their sake. That which this writer calls " the 
 order of nature," may indeed be so called, as it is the order 
 established for our being brought to tlie actual exercise of 
 our powers ; but with regard to the argument, it is rather 
 the order of time, than of nature. 
 
Nature of true Virtue. 153 
 
 "The welfare of the whole system of being must be 
 allowed," says Mr. Hall, " to be in itself the object of all 
 others the most worthy to be pursued ; so that, could the 
 mind distinctly embrace it, and discern at every step what 
 action would infallibly promote it, we should be furnished 
 with a sure criterion of right and wrong; an unerring 
 guide, which would supersede the use and necessity of 
 all inferior rules, laws, and principles." p. 55. 
 
 But it is not necessary to true virtue, that it should 
 comprehend all being, or " distinctly embrace the welfare 
 of the whole system." It is sufficient that it be of an 
 expansive tendency; and this appears to be Edwards's 
 view of the subject. A child may love God by loving 
 godliness, or godly people, though it has as yet scarcely 
 any ideas of God himself. It may also possess a disposi- 
 tion, the tendency of which is to embrace in the arms of 
 good will, " the immense society of human kind ;" though 
 at the time it may not be acquainted with but few people 
 in the world. Such a disposition will come into actual 
 exercise, " from particulars to generals," as fast as know- 
 ledge extends. This however is not "private affection," 
 or self love, ripening into an " extended benevolence, as 
 its last and most perfect fruit;" but benevolence itself 
 expanding, in proportion as the natural powers expand, 
 and afford it opportunity. 
 
 MORALITY NOT FOUNDED IN UTILITY. 
 
 In a late excellent Sermon,* the author combats with 
 great success, the notion of morality being founded in 
 
 * Mr. Hall's, on the " Sentiments proper to the Present Crisis," 
 delivered on occasion of the General Fast, in 1803. 
 
154 Nature of Morality. 
 
 utility. On looking over some loose papers the other day, 
 I found a short conversation on this subject, which took 
 place a few years since between two friends, and which 
 was taken down immediately after they had parted. It 
 will occupy but a small space ; and if you think it worthy 
 of insertion, it is at your service. 
 
 C I have been thinking of the reason why we are 
 required to love God, and one another; and why the con- 
 trary is forbidden. 
 
 F, And what do you conceive it to be ? 
 
 C. Would there be any such thing as sin in the uni- 
 verse, if it were unproductive of evil consequences ? 
 
 JP. You mean, would there be moral evil, if there were 
 no natural evil arising out of it ? 
 
 e. I do, 
 
 F. I allow that all moral evil tends to natural evil, as 
 disorder in the animal frame tends to pain and misery : 
 but we do not usually consider the effect of a thing as the 
 reason of its existence. Instead of saying, it is wrong 
 because it tends to misery; I should say, it tends to 
 misery because it is wrong. 
 
 C. What idea do you affix to right and wrong, distinct 
 from that of its good or evil tendency ? 
 
 JP. That which is in itself fit or uiifit, or which agrees 
 or disagrees with the relations we sustain to other beings, 
 whether Creator or creatures. Thus it is commanded : 
 * Children obey your parents in the Lord, for this is 
 right J 
 
 C. Yes, it is 'right:' but its being so, I conceive, 
 arises from its tendency to render the universe happy. 
 
 F. Then it has no excellency in itself, but merely a 
 relative one. Will you say, that because moral good 
 tends to general happiness, therefore it must needs be 
 what it is on that account ? 
 
 C. What if I were to affirm this ? 
 
 F. By the same mode of reasoning I might affirm, 
 that truth would not be true, if it were not an object of 
 utility : and as the first of all truths is the existence of 
 
Nature of Morality. 155 
 
 God, that God would not exist, if it were not for the 
 advantage of the creation that he should exist. 
 
 C. This consequence is certainly inadmissible ; but I 
 can hardly see how you make it out. 
 
 F. Try it again. If moral good be moral good, be- 
 cause it tends to general happiness ; why is not truth, 
 truth, because it is of utility ? 
 
 But farther: An action may tend to natural good, 
 though it be performed from the worst of motives, as the 
 relieving of the needy, from ambition ; yet with such a 
 motive there is no moral good in it. If therefore you will 
 maintain your position, you must give up all purity of 
 motive as essential to morality ; and maintain, with Vol- 
 ney, that intention is nothing. You will also find your 
 opinion largely defended by Hume, who has written a 
 treatise to prove, that all virtue arises from its utility: 
 and that as " broad shoulders and taper legs are useful, 
 they are to be reckoned among the virtues ! " I hope you 
 will not be elated with your company. 
 
 NATURE OF INDWELLING SIN. 
 
 Query. Is the love of sin eradicated from the regene- 
 rate ? Though it lives in them, is it not their sorrow and 
 detestation ? 
 
 Answer. If the question had been, whether the love of 
 sin be the governing, prevailing, and habitual principle 
 in the regenerate ; there could be no doubt of its being 
 answerable in the negative. Holiness is represented as 
 ' the law of the believer's mind.' It is the governing and 
 habitual principle of his soul, and that which gives it its 
 leading bias. It is that which rules in the ruling power 
 
156 Indwelling Sin. 
 
 of the soul — 'the mind ;' which is equal to saying that it 
 reigns. If a rightful prince, after being driven from his 
 throne by a rebellion, should so far recover it as to rule 
 in the proper place of rule, and compel his enemies to 
 quit the reins of government, and seek refuge in their 
 private haunts, he is truly said to reign. Thus the grace 
 of God, becoming ' the law of the mind,' and the power 
 of carnality being driven, as it were, to take its main re- 
 sidence in ' the members,' working not by open daylight, 
 but by deeds of darkness, the former, and not the latter, 
 is truly said to have the dominion over us. And as every 
 being is denominated by his governing disposition, so 
 holiness is that from which believers are denominated in 
 the scriptures : it is that which gives them their charac- 
 ter. 
 
 There is a sense in which good men, as well as others, 
 are sinners, as every good man will acknowledge : but 
 when the scriptures describe them, it is not as sinners, 
 but as saints. The character of sinners, distinguishes the 
 unregenerate. Though, strictly speaking, 'there is no 
 man that doeth good, and sinneth not,' yet believers are 
 described as not doing evil, but good. ' He that doeth 
 good is of God : but he that doeth evil is of the wicked 
 one — He that is born of God sinneth not — He that loveth 
 the world, the love of the Father is not in him.' All these 
 modes of speaking are descriptive, not of what is univer- 
 sal, but of what is general and habitual. Sin is the con- 
 stant course of the wicked, but righteousness of the 
 righteous. 
 
 But to say that ' the love of sin is eradicated from the 
 regenerate,' is saying that sin has no place in their affec- 
 tions, and that their affections are never entangled by its 
 influences : and wherein this differs from saying that they 
 are sinless, I do not understand. If sin has no place in 
 the affections, it has no place in the soul ; for the affec- 
 tions are the proper seat of good and evil. As the whole 
 of duty is summed up in love, so the whole of sin may be 
 summed up in the contrary. 
 
Indwelling Sin. 157^ 
 
 Moreover, if sin has no place in our affections, it has 
 none in our choice; for choice is an affection of the mind, 
 by which it prefers one thing to another, or likes this 
 rather than that. When the acts of the will are distin- 
 guished from those of the affections, it is rather a distinc- 
 tion of degree than of nature. But if all evil choice were 
 eradicated, all sin would be eradicated. Whatever there 
 was, it must absolutely be involuntary ; and that which 
 is such is not sin. It is impossible for the mind to feel 
 any conscious guilt on account of it, any more than for 
 the contortions of a convulsed state of the body. 
 
 Dr. Owen, in his admirable treatise on 'The Nature of 
 Indwelling-sin,' has proved, I think, beyond all reasonable 
 doubt, that the essence of all sin lies in aversion of heart, 
 and that this aversion is ' universal, to all of God, and in 
 all of the soul.' Nor need we have recourse to the judg- 
 ment of Dr. Owen : experience will teach every reflecting 
 mind, that he sins not, but as his will and affections are 
 drawn away from God, after things which are forbid- 
 den. 
 
 I have observed this opinion to be maintained on very 
 different grounds. Some worthy characters, observing the 
 loose conduct of certain professors, and their attempts to 
 excuse themselves by pleading that believers are not free 
 from the love of sin, and therefore they ought not to be 
 criminated or suspected on that account, may have been 
 tempted to maintain the contrary, as necessary to the 
 honour of God and religion. But God does not require 
 us to defend his cause, by stretching any doctrine beyond 
 what it will bear. Such characters ought rather to be 
 told, that every plea for self indulgence taken from the 
 sins of God's people, indicates a prevailing love of sin, 
 which is inconsistent with true religion. 
 
 In other instances, the same thing is maintained by 
 loose characters themselves, who while they are living in 
 sin, contrive to transfer the love of it from themselves to 
 the *old man' that is within them. Paul, speaking of 
 himself as a renewed man, represents the working of evil 
 
168 Indwelling Sin. 
 
 in him as contrary to the habitual bias of his soul ; as 
 repugnant to the governing principle of his mind; and 
 therefore as being not him, but sin that dwelleth in him. 
 Paul however was not a loose character; nor did he 
 speak in this manner from a desire to excuse himself in 
 sin. That which he said of himself in an improper or 
 figurative sense, such people understand literally, and 
 infer that sin in them is absolutely involuntary. The 
 opposite principle of good and evil, denominated ' the old 
 and new man,' they consider as distinct agents, or as 
 voluntary beings, who carry on a contest, of which the 
 man himself is only an involuntary spectator. But as in 
 all the exercises of grace, it is we that repent, believe, love 
 &c. ; so in all the exercises of evil, it is we that sin, and 
 that must be accountable. 
 
 The Querist asks, ' Whether sin, though it dwells in 
 the regenerate, be not to their sorrow and detestation.' 
 Undoubtedly it is ; and herein the experience of Paul is 
 opposed to theirs, who make use of his language to excuse 
 themselves in sin. The body of sin was to him 'a body 
 of death,' which rendered him * wretched,' and from which 
 he longed more than any thing to be ' delivered.' But a 
 detestation of sin, unless it were perfect in degree, does 
 not imply the eradication of love to it. The same soul, 
 as influenced by opposite principles, may be the subject 
 of both hatred and love. In proportion however as one 
 operates, the other must necessarily subside. 
 
 PRESERVATIVES AGAINST BACKSLIDING. 
 
 It is usual to confine the idea of a backslider to a good 
 man ; but I apprehend, the scriptures do not use the 
 term always in this sense. Backsliding always supposes 
 
Preservatives against Backsliding. 159 
 
 a religious profession, but does not necessarily imply that 
 this profession is sincere. The ungodly Israelites, who 
 had not the fear of God in them, are termed backsliders. 
 Jer. ii. 19. Saul and Judas would be accounted back- 
 sliders, in the scriptural sense of the term, as well as 
 David and Peter. The backslidings of the latter were 
 partial, and of the former total. 
 
 But I shall suppose the querist to be a good man, and 
 that he feels a proneness to depart from the living God. 
 Perhaps some particular temptation may entangle him, 
 or easy-besetting sin perplex him: he may have had 
 several narrow escapes from open scandal, and may be 
 apprehensive that, in some unguarded moment, he may 
 be drawn into that which would ruin his future peace and 
 usefulness. 
 
 Were I a stranger to such exercises, I should be ill 
 qualified to write upon the subject. The case of backsli- 
 ders has lately been much impressed upon my mind, and 
 a few thoughts upon the subject will probably soon appear 
 in print.* Great numbers, I am persuaded, among pro- 
 fessing christians, come under this denomination. At 
 present, I shall only offer three or four directions to the 
 consideration of the querist, or any other whose case they 
 may suit. 
 
 1. Every means should be used to stop the avenues of 
 temptation, or prevent its coming in contact with the evil 
 propensities of the heart. If there be nitre in our habita- 
 tions, it becomes us to beware of fire. Such was the 
 counsel of our Lord to his disciples, in a season of pecu- 
 liar danger. 'AVatch and pray, that ye enter not into 
 temptation.' He had himself entered that field, and came 
 out a conqueror; but he knew what was in man, and 
 counselled them rather to avoid than court the contest. 
 In cases where the heart begins to be seduced by tempta- 
 tion, it will soon become restless, solicitous, and impor- 
 
 * Mr. Fuller's excellent treatise, entitled " The Backslider," was 
 published the same year, 1801. 
 
160 Presei'vatives agamst Backsliding. 
 
 tunate ; it will moan after it, and be exceedingly fruitful 
 in devices to get into the way of it. It will persuade 
 conscience, for once at least, to be silent ; it will blind 
 the mind to the evil, and paint the desirableness of the 
 good ; and if all this will not do, it will promise to be only 
 a looker-on, or that, thus far it will go and no farther. — 
 But if thou hast any regard to God or his cause, or to the 
 welfare of thine own soul, ' consent thou not.' Tempta- 
 tion leads to sin, and sin to death. Whatever company, 
 amusement, occupation, or connection, has frequently 
 
 * caused thee to offend ; ' that is the eye that requires to 
 be plucked out, lest thy soul bleed in the end, beneath the 
 stroke of God's displeasure. 
 
 2. Beware of the first stages of departure from God. 
 All backslidings begin with the heart, from whence are 
 
 * the issues of life.' Private prayer, it may be, at first 
 becomes wearisome ; there is no communion with God in 
 it. It is then occasionally neglected ; hence public ordi- 
 nances cease to afford their wonted pleasure, christian 
 society is dropped, the world takes up your attention, and 
 you have little or no time to spare for religion. Some 
 carnal acquaintance, perceiving you to be coming, draws 
 you on. He recommends you to read some one of the 
 liberal productions of the times, by which you are to learn 
 that there is no need to be so rigid in religion, and no 
 harm in frequenting the theatre, or in devoting at least a 
 part of the Lord's day to visiting or amusement. These 
 are a few of the seeds of death, from whence have sprung 
 many a bitter harvest. 
 
 " Beware of sin then, crush it at the door ; 
 If once 'tis in, it may go cut no more." 
 
 BUNYAN. 
 
 3. If thou hast in any degree been drawn aside, give 
 no rest to thy soul till thy sin is crucified, and thy con- 
 science reconciled by the blood of the cross. It is too 
 common for sin to be worn away from the memory by 
 time and new occurrences, instead of being washed away 
 
Preservatives against Backsliding. 101 
 
 at the gospel fountain. But where this is the case, the 
 stain is not removed, and its effects will sooner or later 
 appear, perhaps in a form that may cause the ear of every 
 one that heareth it to tingle. ' He that honoureth me, 
 saith the Lord, will I honour ; and he that despiseth me 
 shall be lightly esteemed.' If we care so little for the 
 honour of God's name, as to be unconcerned for secret 
 faults, we may expect he will care as little for the honour 
 of ours, and will give us up to some open vice, that shall 
 cover us with infamy. 
 
 4. If some extraordinary temptation, or easy-besetting 
 sin perplex thee, bend not thine attention so much to the 
 subduing of that particular evil, as to the mortification of 
 sin in general ; and this not so much by directly opposing 
 it, as by cherishing opposite principles. We may heal an 
 eruption in a particular part of the body, and yet the root 
 of the disease may remain, and even be gathering strength. 
 We may also be employed in thinking of our sins, with- 
 out gaining any ascendency over them : on the contrary 
 they may, by those very means, obtain an ascendency 
 over us. 
 
 If we go about to quench a fire by directly contending 
 with it, we shall presently be consumed by its flames ; 
 but by applying the opposite element, it is subdued be- 
 fore us. It is thus that the scriptures direct us: 'Walk 
 in the Spirit, and ye shall not fulfil the lusts of the flesh.' 
 The heart cannot be reduced to a vacuum : if spiritual 
 things do not occupy it, carnal things will. It is by walk- 
 ing with God, and conversing with the doctrine of the 
 cross, that we shall become dead to other things ; and 
 this will go to the root of the evil, while other remedies 
 only lop off" the branches. 
 
SCRIPTURAL USE OF MEATS. 
 
 Query. How is it that the apostle presses the discon- 
 tinuance of eating meats offered to idols, sometimes on 
 the bare inexpediency of it, and at other times on the 
 absolute unlawfulness of it? 1 Cor. viii. 9 — 13 with x. 
 14—21. 
 
 Answer, The querist is certainly right as to the fact, 
 for both these kinds of dissuasion are used in 1 Cor. viii. 
 to X. To account for it, it may be proper to observe, 
 that eating part of the sacrifices of the city, which might 
 be provided at the public expense, had been the custom 
 in all former times ; and it was probably thought a hard- 
 ship to be forbidden it. Some of the members of the 
 church at Corinth proceeded so far as to resume their old 
 stations at these public feasts ; and justified themselves 
 on the ground, that they were not so ignorant as not to be 
 able to distinguish between idolatry and good eating and 
 drinking ; they did not mean by it to do any honour to 
 the idol, but merely to partake of the repast. Yet by 
 their example many weaker brethren, who still retained 
 the prejudices of their heathen education, were actually 
 drawn into a superstitious veneration of the idol. — The 
 thing also was in itself wrong, as it was having fellowship 
 with the unfruitful works of darkness. 
 
 To remedy this evil, the apostle first reasons with them 
 on their own princijjles. Be it so, as if he had said, that 
 there is no evil in it, and that you by your superior know- 
 ledge, (thus satirising their vain pretences) can walk over 
 these coals without being burnt ; yet that is more than 
 your weaker brethren can do. You make them sin, though 
 you be sinless yourselves. — In this view he allows their 
 conduct, for argument sake, to be lawful, but denies it to 
 
Vindication of St. Paul. 1G3 
 
 be expedient. But having thus proved the impropriety of 
 their conduct, even upon their own principles, he then 
 proceeds to evince its utter tinlawfulness ; calling it * idola- 
 try,' chap. X. 14, and proving it to be so on this general 
 principle, that he who voluntarily associates with others 
 in any act, is a partaker of that act. On this ground says 
 he it is, that in the Lord's supper we hold professed 
 communion with Christ ; that those who among the jews 
 ate of the sacrifices, partook of the altar ; and upon this 
 ground, you cannot eat and drink things offered to idols, 
 without having fellowship with demons. 
 
 VINDICATION OF ST. PAUL. 
 
 Nevertheless, leinrj crafty, I cauyht you tvith yuilc. 2 Cor. xii. 16. 
 
 This passage is so far from being friendly to the exer- 
 cise of guile, that it is a manifest disavowal of it. It is 
 an irony. The apostle does not describe what had actu- 
 ally been his conduct, but that of which he stood accused 
 by the Corinthian teachers. They insinuate that he was 
 a sly crafty man, going about ' preaching, persuading, and 
 catching people with guile.' Paul acknowledges that he 
 and his colleagues did indeed ' persuade men,' and could 
 not do otherwise ; for ' tlie love of Christ constrained 
 them.' (Chap. v. 11, 14.) But he indignantly repels the 
 insinuation of its being from mercenary motives. ' We 
 have wronged no man,' says he ; * we have corrupted no 
 man, we have defrauded no man.' (vii. 2) Having denied 
 the charge, he shows the absurdity of it. Mercenary men, 
 who wish to draw people after them, have an end to an- 
 swer : and what end, says Paul, could I have in view, in 
 l>ersuadiiuj you to embrace the gospel ? Have I gained 
 h 2 
 
164 Proper and improper use of terms, 
 
 any thing by you ? When I was with you, was I burden- 
 some to you? No: nor as things are, will I be bur- 
 densome. Yet, being crafty, forsooth, I caught you with 
 guile ! 
 
 Oh, said the accusers, he affected great disinterestedness 
 at first, that he might the more easily take you in after- 
 wards. He declined taking any thing with his own hands, 
 with the intention of sending others to collect it for him 
 at a more convenient season ! ' Did I then make a gain 
 of you,' replies the apostle, 'by any of them whom I sent 
 unto you ? I desired Titus, and with him I sent a bro- 
 ther : did Titus make a gain of you ? Walked we not in 
 the same spirit ; walked we not in the same steps ? Chap, 
 xii. 17, 18. 
 
 Nothing is more evident, than that 'all guile and 
 hypocrisy were laid aside' by the primitive ministers, 
 * Our rejoicing is this,' says the apostle ; ' the testimony 
 of our conscience, that in simplicity and godly sincerity, 
 not with fleshly wisdom, but by the grace of God, we 
 have had our conversation in the world, and more abun- 
 dantly to you-ward.' Chap. i. 12. 
 
 PROPER AND IMPROPER USE OF TERMS. 
 
 The^rs^ of the three following papers has already ap- 
 peared in vol. viii. of the Author's works ; but as it was 
 there given incomplete, and was originally followed with 
 some animadversions from the pen of a respectable writer, 
 which induced Mr. Fuller more largely to defend his posi- 
 tions ; the Editor judged it expedient to insert the entire 
 series in their proper connection, and hopes the partial 
 repetition will be excused. 
 
Proper and improper use of terms. 165 
 
 Notwithstanding the number of words found in 
 every language, they are far from being equal to the 
 number of ideas in the human mind. Hence it is that 
 one and the same term has a variety of meanings ; hence 
 also arises the distinction between the proper and impro- 
 per, the literal and figurative use of terms. The word 3Di« 
 abib, the first in the hebrew lexicon, signifies, (1) verdure 
 or greenness. Job viii. 12 : (2) an ear of corn on its first 
 appearance, being then of a green colour. Lev. ii. 14 : 
 (3) a month in the Jewish year, falling somewhere about 
 March or April, when corn in that country began to ear. 
 
 Here we see the progress of language, and the causes 
 of different ideas being affixed to the same term. When 
 a name is wanted to express an idea, men do not think 
 of making a new one ; but call it by something already 
 known, to which it bears a resemhlance ; and as this re- 
 semblance is frequently confined to one leading property, 
 and sometimes to one that is not so, it hence conies to 
 pass that the more objects a term is applied to, the farther 
 it commonly advances from the original idea. In men- 
 tioning the month Abib, for example, a jew would think 
 nothing of greenness or verdure, which is its true and pri- 
 mary meaning ; but merely of the time of his forefathers 
 coming out of Egypt, and of the institution of the pass- 
 over. Yet in arguments from the meaning of scripture 
 terms, it becomes us to ascertain the true, primitive, or 
 proper sense, and to measure all secondary and figurative 
 applications by it as a standard. It appears to me that, 
 many important errors have been introduced and defended 
 for want of attending to this rule, which is dictated by 
 common sense. Instead of defining a term according 
 to its proper and primary meaning, and resting nothing 
 upon its secondary or figurative applications, any farther 
 than they accord with it, the reverse has been the prac- 
 tice. The proper meaning has been made to give way 
 to the figurative, rather than the figurative to the pro- 
 per. 
 
1<)6 Proper and improper use of tei 
 
 •ms. 
 
 EXAMPLES. 
 
 1. T/ie Universalist, finding the terms used to express 
 the duration of future punishment frequently applied to 
 things which have an end, endeavours from thence to set 
 aside the evidence of its eternity. That is, he grounds 
 his argument on the secondary and figurative application 
 of terms, to the setting aside of that which is primary or 
 proper. Thus aiwv, though its proper meaning is always 
 being, is made to mean no more than age or ages ; and 
 aimvios, though it literally signifies everlasting or endless, 
 yet is said to mean no more than age-lasting. Thus, in- 
 stead of measuring the secondary sense of words by the 
 primary, the primary is measured and excluded by the 
 secondary ; which goes to exclude all just reasoning, and 
 to introduce everlasting wrangling. It were just as rea- 
 sonable to contend, that the English word ' turnpike ' sig- 
 nifies a road made by act of parliament, though it is so 
 called merely in a way of contraction, and because such 
 roads have tolgates, and such gates a turnpike for the 
 accommodation of foot passengers. 
 
 2. The adversaries of the doctrine of atonement have taken 
 the same method. " By a sacrifice," says Dr. Taylor, 
 " is meant a symbolical address to God, intended to 
 express before him the devout affections, by significant 
 emblematical actions ; and consequently, whatever is ex- 
 pressive of a pious and virtuous disposition may rightly 
 be included in the idea of a sacrifice ; as prayers, thanks- 
 givings, expenses, labours, &c." It is easy to see that 
 the primary notion of a sacrifice is here explained away, 
 or lost in the crowd of secondary meanings ; by which 
 any thing may be proved or disproved, as the writer 
 pleases. 
 
 3. Let it be dispassionately and impartially considered, 
 whether the principal objections brought against the ordi- 
 nance of baptism being administered exclusively by im- 
 mersion, do not originate in the same cause. The word 
 
Proper and improper use of terms. 167 
 
 ftaTTTi^io, it is said, will not alwmjs agree with the idea of 
 immersion. It is applied to the effusion of the Holy Spi- 
 rit, and to some other things wherein immersion is inad- 
 missible. Be it so : still it amounts to no more than this. 
 That the term iSuTrn^w^ like almost every other term, has 
 its secondary and figurative sense. Its proper and pri- 
 mary meaning is allowed by the most learned paedobaptists 
 in all ages to be, that which the antipaedobaptists contend 
 for ; and this is the only meaning which ought to be called 
 in to settle the dispute. By the contrary method, it were 
 easy to prove that the English word immersion does not 
 mean dipping or plunging : for if a person be very wet 
 by rain, it is common to say he is immersed, merely be- 
 cause he is as wet as if he had been immersed. 
 
 To generalise the meaning of a term, in order to include 
 its secondary or figurative senses, is the way to lose its 
 true and proper sense ; and if applied universally, might 
 go to undermine all the great doctrines of Christianity. 
 
 The rule of fair and just reasoning, with respect to the 
 use of terms, as I have always understood it, is. That 
 every word he taken in its literal and primary sense, unless 
 there he any thing in the connection which requires it to he 
 taken otherwise. Now apply this rule to the foregoing 
 examples, and the result will be this — 
 
 The Universalist must either deny, that the proper or 
 primary meaning of aiwv and aiwvio^ is always heing and 
 eternal; or else prove that when these terms are applied 
 to the duration of future punishment, there is something in 
 the subject lohich requires them to he taken, not in a proper, 
 hut improper sense. 
 
 The adversaries of the atonement also must either set 
 aside the proof, that the proper and primary notion of a 
 sacrifice includes in it the idea of expiation ; or show cause 
 why this meaning should not attach to it, when applied 
 to the sacrifice of Christ. 
 
 Thus also those who object to immersion, as being the 
 only proper mode of baptism, should either disprove what 
 has been acknowledged by more than eighty of their most 
 
168 Proper and improper use of terms. 
 
 learned writers, that the native and proper signification of 
 the word is to dip or plunge ;* or show cause why it should 
 not be taken in this sense, when applied to the ordinance 
 in question. 
 
 PROPER AND IMPROPER USE OF TERMS. 
 
 In Reply to the objections of the Rev. Samuel Greatheed. 
 
 The animadversions of your correspondent require a 
 reply, not so much on account of what relates to baptism, 
 as to the general principle which he attempts to overturn. 
 Mr. Greatheedf will give me credit, that I had no unkind 
 design against my paedobaptist brethren ; but he must 
 excuse me in saying, if paedobaptism will keep bad com- 
 pany, it must take the consequences. 
 
 By " measuring the secondary and figurative application 
 of a term by that which is proper or primary," I did not 
 mean to suggest that the primary sense is to be invariably 
 retained ; but merely that it ought to be so, unless there he 
 any thing in the connection which requires the contrary. 
 The primary, literal, or proper sense of a word, is its true 
 sense, and the standard of all others which it may bear 
 by way of figure or allusion. My mind is sufiiciently ex- 
 pressed by Dr. Williams. " The improper or figurative 
 use of terms, says he, does not alter the literal sense : 
 otherwise the very foundation of figures and allusions 
 would be destroyed." The rule also which I have laid 
 down is the same as his : " It is not fair nor agreeable to 
 the just rules of criticism, he says, to interpret the words 
 
 * Booth's " Paedobaptisra Examined,' vol. i. chap. 2. 
 t This elegant writer had, in this correspondence, assumed the 
 name of Diereuneles, which it is no longer necessary to retain. 
 
Proper and improper use of terms. 169 
 
 of an author allusively, improperly, and metaphoricallj'^, 
 except when plain necessity urges."* 
 
 I do not deny that the figurative sense of a term may, 
 in many cases, be equal, and even of superior importance 
 to the literal one. If, for instance, we were to understand 
 the first promise, ' he shall bruise thy head,' of a descen- 
 dant of Eve occasionally killing a serpent ; the meaning 
 would be puerile, in comparison of what it is generally, 
 and no doubt justly applied to. But here the connection 
 requires a departure from the literal meaning. Let the same 
 be proved of any other term, and I acquiesce. 
 
 Your correspondent does not wish to set aside the 
 primary meaning of a term, in favour of one that is figu- 
 rative, " when it can be clearly ascertained ; " but in 
 various cases he thinks it is " very difficult to decide, of 
 two senses, which is its primary, and which its figurative 
 meaning." I suppose he intends to say, that words in a 
 long course of time change their meaning ; and that the 
 original sense, or that which was attached to a term in 
 the earliest usage, may be lost. There may, for ought I 
 know, be some truth in this remark ; but it does not 
 appear to me to ajflfect the argument. Allowing it to be 
 so, and that what was at first only an allusive or figura- 
 tive sense, may have become the earliest sense with which 
 we are acquainted ; yet as all words are mere arbitrary 
 signs of ideas, that which is the secondary sense of a 
 term, might have been its primary sense, provided it had 
 been so applied ; and if the primary sense be lost, the 
 secondary of course may become primary. In other words, 
 it may become by general consent the obvious sense of the 
 term, there being no anterior idea excited in the mind 
 when it is expressed. If then we can ascertain what was 
 the obvious meaning of the word, at the time ivhen the author 
 wrote, we thereby ascertain, to every purpose of just rea- 
 soning, what is its primary or proper meaning, and ought 
 to abide by it, unless the connection requires a different one. 
 
 * " Antipicclobaplism Examined," vol. ii. p. UO. 
 
170 Proper and improper use of terms. 
 
 J{ this cannot be ascertained, there is no certain con- 
 clusion to be drawn from the word, any more than from 
 ' selah ' in the psahns, and we ought to rest no argument 
 upon it. 
 
 With respect to the notion of the universalists, which 
 is chiefly founded upon the supposed ambiguity of the 
 terms, aiwu and attwio^, your correspondent half concedes 
 to them, that these terms might originally express only a 
 limited duration. He cannot decide, as it would seem, 
 whether they were " primarily used of visible or invisible 
 objects." At least, he does not choose to rest his opposi- 
 tion to that system upon such a ground. Yet every lexi- 
 cographer that I have seen, makes no scruple of asserting, 
 that the proper meaning of aiwv is always being, or eternity ; 
 and of aiwvio9 everlasting, or endless. It is an opinion, I 
 am aware, which has been advanced by great authorities, 
 that terms which now signify spiritual and invisible ob- 
 jects, were originally applied to those which are sensible 
 and visible. But however true this may be in many 
 cases, it will not hold good in all. 
 
 Mr. Locke, in what he says on this subject,* argues as 
 if he thought language to have been a human invention, 
 and that men learned it by slow degrees : whereas it was 
 manifestly concreated with man from the beginning. We 
 might as well argue from the gradual progress of strength 
 and knowledge in an infant, that Adam must have been 
 created a child, and have grown in wisdom and stature as 
 we do, as that all the names by which he expressed spi- 
 ritual and invisible objects were first applied to those 
 which are sensible and visible. On this principle we 
 must either suppose him to have had no ideas of his 
 Creator, of his own immortality, or of endless life ; or if 
 he had, that he had no terms by which to express them. 
 But neither of these suppositions will consist with the 
 important station which he occupied, or the account which 
 is given of his communion with Jehovah Elohim. To 
 
 * Essay on Understanding, book iii, chap, 1. 
 
Proper and improper use of terms, 171 
 
 what visible or sensible object, I ask, could the names of 
 the everlasting God be applied, before they were applied 
 to him ? 
 
 Mr. Greatheed thinks the meaning of a word " may be 
 made perfectly clear and certain, by the connection in 
 which it stands. For example : when the word everlasting 
 is applied to God, it always signifies loithout e7id : when 
 applied to a hill, it can only mean of long duration." To 
 the same purpose says the Universalist, " Where a word 
 is used in relation to different things, the subject itself 
 must determine the meaning of the word." AVhether the 
 absurdity of this position has not been proved beyond 
 all reasonable contradiction, in my sixth letter to Mr. 
 Vidler, and in the seventh and eleventh letters of Mr. 
 Jerram's Re\'ievv, the readers of those pamphlets wiU 
 easily determine. 
 
 If attejj/ and aiicvio';, with their corresponding words in 
 hebrew, be allowed to have been originally applied to 
 limited duration, and this to be their proper meaning, 
 I acknowledge myself unable to prove, from the use of 
 these terms, the doctrine of eternal punishment, or of 
 eternal happiness, or even of the eternal existence of 
 God. I might conclude indeed, with Mr. Greatheed, 
 that everlasting, as applied to God, plainly signifies, 
 without end. This however would not be proving the 
 eternity of God, from the word everlasting being ap- 
 plied to him ; but merely that everlasting in this case 
 means endless, because of its being applied to God, whom 
 we know, from other sources of evidence, to be eternal. 
 Thus the terras by which endless duration is commonly 
 expressed in the scriptures, are reduced to silence, prov- 
 ing nothing but what can be proved by the subject with- 
 out them. 
 
 Your correspondent thinks that, " when the terra ever- 
 lasting is applied both to the states of the righteous and 
 the wicked, after the day of judgment, nothing but the 
 most inveterate prejudice can interpret it in different 
 senses." Allowing this to be a solid argument, it only 
 
172 Proper and improper use of terms. 
 
 proves that the doctrine may be defended from other 
 sources of evidence, as well as from the proper meaning 
 of the term ; but it is giving up the argument from that 
 source. It is allowing that the term everlasting stands 
 for nothing, unless you can prove from the connection, 
 that it must mean endless : whereas by the other mode of 
 reasoning, the word itself, wherever it occurs, establishes 
 the doctrine ; unless they can prove from the connection, 
 that the proper sense is inadmissible. But farther : the 
 above is only argumentum ad liominem, which is adapted to 
 silence an opposer, rather than convince him. I do not 
 say it is unfair reasoning with persons who hold the 
 eternity of future rewards : but Universalists, rather than 
 admit of eternal punishment, will call this in question. 
 This is actually done by Mr. Vidler : * and if we concede 
 with your correspondent, that the word muivio's itself proves 
 nothing, I acknowledge that I do not perceive how the 
 doctrine of endless punishment, or of endless rewards, is 
 to be maintained from Matt. xxv. 46. We must, as far 
 as I see, relinquish that important post, and fly to some 
 other source of evidence. We may assert, that " the term 
 being applied to the states of the righteous and the wick- 
 ed, after the day of judgment," requires it to be taken in 
 the sense of endless ; but we should be told, this is beg- 
 ging the question ; the very point at issue being, whether 
 every thing that takes place after the day of judgment 
 be endless. 
 
 Respecting baptism, your correspondent " willingly ad- 
 mits, that I might introduce that topic for no other reason 
 than that it appeared to me an apt illustration of the rule 
 I was endeavouring to establish for the interpretation of 
 scripture ; and hopes that I shall as readily give him 
 credit for a proper motive, in entering a protest against 
 such an application of my principle." As to motives, I 
 had no other than a desire to ascertain what is truth ; and 
 I give him credit that such is his. But why must not the 
 
 * Letters to Mr. Fuller, p. 1>5. 
 
Proper and improper use of terms. 173 
 
 principle in question be applied to paedobaptism, as well 
 as other things ? He does not mean to suggest, I pre- 
 sume, that this subject is exempted from examination by 
 the courtesy of the country. If the principle be false, or 
 misapplied, I hope we shall be able to discover the fal- 
 lacy, or wherein the misapplication consists. 
 
 Mr. Greatheed calls in question two things : — (1) Whe- 
 ther the word (icnm^uj primarily signifies to immerse — (2) 
 If it do, whether this be the only meaning that ought to be 
 called in to settle the dispute. — With respect to the first, 
 my assertion may, as he observes, be " too comprehensive 
 to be supported by due evidence in your publication."* 
 I was aware of this at the time, and therefore referred to 
 Mr. Booth's " Paedobaptism Examined," vol. i. chap. 2, 
 where no less than eighty tivo of the most learned paedo- 
 baptists acknowledge the native, primary, or proper mean- 
 ing of the word to be immersion. Your correspondent 
 in answer, refers to Dr. Williams's " Antipaedobaptisra 
 Examined ; " and I in reply, may refer to Mr. Booth's 
 " Defence." The reader who wishes to examine this sub- 
 ject to the bottom, will find, I presume, in these three 
 performances all that is necessary for the purpose. 
 
 Your correspondent asks, in the second place, " If the 
 primary meaning of the word fiaTm^uj were to immerse, 
 yet why should that be the only meaning called in to set- 
 tle the dispute." I answer — (1) Because, as Dr. Williams 
 says, " It is not fair, nor agreeable to the just rules of 
 criticism, to interpret the words of an author allusively, 
 improperly, and metaphorically, except ivhen plain necessity 
 urges" Let it but be proved, that plain necessity urges 
 the proper meaning of paim^uo, when applied to the ordi- 
 nance of baptism, to be given up in favour of one that is 
 improper, and I consent to call it in. — (2) Because, as 
 Mr. Greatheed himself allows, " the primitive sense of a 
 term, ivhen it can clearly he ascertained, ought not to be ac- 
 commodated to any of its figurative applications : " and 
 
 ' * Biblical Magazine, 1803. 
 
174 Proper and improper use of' terms. 
 
 that it can easily be ascertained in this case, is granted 
 in the supposition. All secondary and figurative mean- 
 ings therefore, by his own concession, ought to be ex- 
 cluded in the settling of this controversy. 
 
 But your correspondent supposes, that though the word 
 ^aTTTL^w should be allowed primarily to mean immersion, 
 yet that a secondary or improper sense of the terra, might 
 be that on which the primitive christians acted. " Where- 
 fore is it impossible, he asks, that the first christians 
 should have used the term, with as little idea of immer- 
 sion, even had that been its primary sense, as the jews 
 had of greenness, when they spoke of the month abib." — 
 Nothing that I have advanced supposes this to be " im- 
 possible." But it lies upon my friendly opponent to prove 
 that it must have been so : otherwise, according to Dr. Wil- 
 liams's and his own acknowledgment, it is " unfair, and 
 contrary to the just rules of criticism," to suppose this 
 to have been the case. I can prove that when the term 
 abib is applied to a month, it must needs be taken in a 
 figurative sense ; as it would involve an absurdity to trans- 
 late it as in Job viii. 12, by the abstract term greenness. 
 Let him prove the same necessity for affixing a figurative 
 meaning to ^aini^ui, and his point is gained. 
 
 Mr. Greatheed goes farther : he affirms, that " when 
 the term jBaTr-n^w is specifically used for the initiatory 
 ordinance of the gospel dispensation, its application must 
 he, admitted to be figurative." Indeed ! But wherefore ? 
 If instead of this assertion, which appears to me to be 
 utterly unfounded, he had given evidence of it, it had 
 been to purpose. Let him but prove that the word, when 
 applied to baptism, 7-equires to be understood in a secon- 
 dary or improper sense, or that to understand it properly 
 would involve an absurdity ; and I say again, his point 
 is gained. If he succeed in proving this however, he will 
 disprove what he says he has " long since been led to 
 apprehend — that its primary meaning is not immersion." 
 I suppose he means ablution ; for if the primary meaning 
 of fiaTni^io be ablution, and baptism were originally ad- 
 
Proper and improper 2tse of terms. 175 
 
 ministered by immersion, the term, with respect to that 
 ordinance, must have been applied in its literal, and not 
 in a figurative sense. 
 
 PROPER AND IMPROPER USE OF TERMS. 
 
 In Reply to the Rev. Samuel Greatheed. 
 
 Your correspondent intimates, that some things in my 
 last tended to " provoke asperity." Nothing was farther 
 from my design: but if by what I considered a stroke or 
 two of pleasantry, I have excited any such feelings, I 
 sincerely beg his pardon, and will endeavour to avoid 
 every thing of the kind in future. It never was my inten- 
 tion to rank paidobaptists with universalists or socinians, 
 in the manner which his note represents ; but merely to 
 point out their agreement in one principle of reasoning ; 
 and I should think, notwithstanding his assertion, he 
 would be sorry to be put to the proof of it.* 
 
 With respect to the principle of interpretation, he 
 thinks "nothing more is necessary, than to bring into 
 one point of view the variations in my manner of stating 
 it." By this it would seem that I have shifted my ground, 
 and in effect conceded the matter in dispute. At first, my 
 statement was thus expressed: 'In arguments from the 
 meaning of scripture terms, it becomes of importance to 
 ascertain the true, primitive, or proper sense, and to mea- 
 sure all secondary and figurative applications by it as a 
 standard.' Afterwards, it seems, I rnodifed this principle, 
 
 * In this and the following paragraph, the Editor has omitted a few 
 personalities and other momentary circumstances, as totally uncon- 
 nected with the subject in debate, and less deserving the attention of 
 the reader. 
 
176 Proper and improper use of terms. 
 
 requiring only ' that every word be taken in its literal, 
 primary, or proper sense, unless there be any thing in the 
 connection or in the subject which requires it to be taken 
 otherwise.' And lastly, I am contented with saying, * If 
 we can ascertain what was the ob\dous meaning of a 
 word, at the time when the author wrote, we thereby ascer- 
 tain to every purpose of just reasoning, what is its pri- 
 mary or proper meaning.' Whether any "change has 
 occurred in my judgment on this subject, or whether we 
 have only misunderstood each other," he does not deter- 
 mine ; but seems to think, that as to the general principle, 
 we are now nearly agreed. 
 
 In answer, I must say, there is no alteration in my 
 judgment: the whole therefore must be attributed to 
 misunderstanding. With respect to the Jirst statement, 
 it never entered my mind that all words are to be under- 
 stood literally, or properly ; but merely that the literal is 
 the standard sense, or that all allusive meanings are to 
 be measured by that to which they allude. But the 
 answers of Mr. Greatheed proceed upon the supposition, 
 that I was pleading for the primitive sense of the term 
 " being invariably adhered to." It is only on this suppo- 
 sition that what was afterwards said, could be considered 
 as " a modification of my principle." The truth is, I held 
 no princiijle that required modifying. I never for a 
 moment thought of maintaining any other idea than that 
 'every word should be taken in its literal, primary, or 
 proper sense, unless there be any thing in the subject 
 that requires it to be taken otherwise.' In proof of this, 
 I could refer to two pamphlets, of which you know that 
 I approve ; and in which this subject is more fully handled 
 than can be expected in these papers.* 
 
 AVith respect to my last " variation," as it is called, it 
 was merely in answer to an exception which he had made to 
 a general rule, owing to the difliculty in many cases, of 
 ascertaining which is the primitive, and which the figura- 
 
 * Letters to Vidler, Letter vi. Scrutator's Review. Letters vii. xi. 
 
Proper (iml improper use of terms. 177 
 
 tive sense of a word. To this I answered, that where the 
 primitive sense of a word was lost, or became uncertain, 
 it was sufficient for all the purposes of just reasoning to 
 consider the obvious idea conveyed by it, at the time when 
 the author wrote, as its primary meaning. But this can 
 have nothing to do with words whose primitive meaning 
 is not lost, and therefore nothing to do with the present 
 dispute. The amount of all that I have stated is this : — 
 the primary, literal, or proper meaning of words, is their 
 standard meaning, and that which always ought to be 
 adhered to, imless there be any thing in the connection 
 which requires a departure from it: and should a case 
 occur, in which it cannot clearly be decided what was 
 its primitive meaning, it is sufficient to ascertain what 
 was its obvious meaning, at the time when the author 
 wrote.* — In all this I can perceive no " variation " of 
 judgment. 
 
 To allow of an expedient in a particular case, is very 
 different from adopting it as a general rule, where that 
 case does not exist. I have contended, and do still con- 
 tend, that the primitive meaning of the terms, anovio^ and 
 ftaTTTi^u), is not lost ; that it can be " clearly ascertained ; " 
 and consequently, that a recourse to the sense in which 
 they are used in the new testament, in order to determine 
 it, is unnecessary, and contrary to fair reasoning. I have 
 no doubt of what would be the issue of an impartial 
 enquiry, even upon that ground ; but there is no justice 
 in setting the meaning of a word afloat, when the ordi- 
 nary methods of decision in all cases have fixed it. 
 
 Surely my respected opponent will not deny, that the 
 proper meaning of aiwv is " clearly ascertained " to be 
 
 * Chambers, in his Cyclopaedia, says, under the word proper, " In 
 respect of words it denotes their immediate and peculiar signification, 
 or that which is directly and peculiarly attached to them ; in which 
 sense the word stands opposed to figurative and metaphorical.'' And 
 Barclay, under the word figure, says, " In rhetoric, anj' mode of 
 speaking by which words are used in a sense different from their 
 primary and literal meaning." MS, Note by Mr. Fuller. 
 M 
 
178 Proper ami improper use of terms. 
 
 always beinff, and that of aiiovco^ to be everlasting. Is it 
 not to be lamented then, that he should undermine the 
 argument against the Universalists from this ground, and 
 endeavour to rest the doctrine of endless punishment, on 
 the term aiwvio9 being so " obviously used in the new tes- 
 tament to denote what is strictly everlasting, that he is 
 not aware of any instance in which the connection re- 
 quires a different sense to be admitted." Were I a uni- 
 versalist, I would not wish for a fuller concession, by 
 which to overturn his principle. To give up, as he does 
 in effect, the original use of the term antecedently to its 
 being adopted by the apostles, and to rest his faith upon 
 its being always applied by them to unlimited duration, 
 is in my opinion, whatever be his design, to betray the 
 truth. A universalist might reply as follows — You are 
 mistaken, sir. It is obvious that atwv, though sometimes 
 used in the endless sense, which we never deny, yet in 
 other places is applied to the temporary existence of the 
 present world, and to the ages and times of limited dura- 
 tion.* It is also obvious, that aiwvio?, though it sometimes 
 means eternal, yet in other places is applied, like aiwv, to 
 limited duration ; namely, to the ages or times, since the 
 beginning of the world.f What proof therefore is there 
 of the endless duration of future punishment from the 
 use of these terms, which are generic, including all degrees 
 of duration, unlimited and limited ? 
 
 To this reasoning I should reply, by granting that the 
 obvious design of these terms, in certain connections, is to 
 express the idea of an age or ages ; but that this is not 
 their primary, literal, or proper meaning; and therefore 
 ought not to be applied to the duration of future punish- 
 ment, unless there were something in that subject, as there 
 is in the others, which rendered the literal meaning inad- 
 
 * Matt. xiii. 39. xxviii. 20. John ix. 32. Acts iii. 21, 1 Cor. ii. 7. 
 Ephes. iii. 9. Col. i. 26. Heb. i. 2. 
 
 t Rom. xvi. 25. 2 Tim. i. 9. Titus i. 2. comp. with Eplies. i. 4. 
 I Pet. i. 20. See Parkhnrst, 
 
Proper and improper use of terms. 179 
 
 missible. But how my opponent could answer the objec- 
 tion upon his principles, it remains for him to show. To 
 me it appears that^ by'his method of reasoning, we should 
 always be at sea, and \vithout a compass ; unable to 
 prove scarcely any divine truth from the words by which 
 it Is expressed, inasmuch as almost all words are used in 
 more senses than one. I wish he would carefully and 
 candidly read " Scrutator's " seventh and eleventh Letters 
 on this subject.* 
 
 Mr. Greatheed, as if to depreciate the primary sense of 
 the term mu^vLo^, speaks of its being "invented by the 
 heathens," and thinks that I cannot believe it to have 
 been "created or revealed." I question whether any 
 language, dead or living, can be proved to have had its 
 origin in human invention. The account of the origin of 
 all languages, appears to be given in the eleventh chapter 
 of Genesis ; and all that men have done, seems to have 
 been to modify, compound, and change them into different 
 forms. But whatever was the origin of this and other 
 terms, they were adopted by the Holy Spirit as the 
 medium of conveying divine truth ; and if the sacred 
 writers meant to be understood, they must, one would 
 think, have used them in the ordinary acceptation in* 
 which they were used by those who spake and wrote in 
 the greek language. That they applied them to new 
 objects, is true ; but it does not follow that they changed 
 their meaning. In the writings of Aristotle, aiwv properly 
 means always being, no less than in the epistles of Paul.f 
 
 " Upon the same ground, says Mr, Greatheed, " I have 
 formed my judgment of the terms, paTm^u) and paTmafio^. 
 In whatever sense the heathens, who invented these 
 terms, may have used them, it appears to me that the 
 writers of the new testament apply them so constantly to 
 the signification of « sacred cleansing, that I am not aware 
 of an instance in which the connection requires a different 
 
 * Letters to a Universalist : by Rev. Charles Jerram. 
 
 t Fuller's Letters to Vidier, pp. 53, 54, Note. 
 
 M 2 
 
180 Proper and improper use of terms. 
 
 sense to be admitted. I therefore consider this the 
 obvious meaning of those words at the time, and in the 
 circumstances in which the authors wrote." On this 
 passage I would oflfer the following remarks— 
 
 1. My worthy opponent is sufficiently aware, that ^aTrrt^iv 
 was used originally by the greek writers to express im- 
 mersion. But they were "heathens!"* And will he 
 affirm that the word was so applied by heathens only ? 
 Did not the Septuagint translators of the old testament, 
 and Josephus, so apply it? If proofs of this be called 
 for, they will be produced. 
 
 2. The word /3a7rTw, from whence ^aTm^w is derived, it 
 will not be denied, is used in the new testament for im- 
 mersion. Thus in John xiii. 26, ' He it is to whom I 
 shall give a sop when I have dipped it.' Luke xvi. 24. 
 " Send Lazarus, that he may dip the tip of his finger in 
 water.' Rev. xix. 13. ^He was clothed with a vesture 
 dipped in blood.' In these sentences there is no idea of 
 " cleansing " of any kind ; and in the last, the reverse 
 of it. 
 
 3. Dr. Williams, to whose work Mr. Greatheed refers 
 us, allows, and says, " It is universalis/ agreed among the 
 learned, that both /3a7rTw and /SaTTTt^w, etymologically, and 
 according to their radical, 'primary, and ■proper meaning, 
 are justly rendered by the words tingo and mergo, to tinge 
 or plunge."t But every one knows, that to tinge is the 
 opposite of, to cleanse. One would think that this ac- 
 knowledgment were sufficient to settle the meaning of the 
 word. And, as Dr. Williams elsewhere says, it is " nei- 
 ther fair, nor agreeable to the just rules of criticism, to 
 interpret the words of an author allusively, improperly, 
 
 '' Mr. Fuller afterwards added in a MS. Note, that Mr. G. iu 
 alleging, "that according to his statement the scriptures were not 
 sufficient to determine the meaning of words, without going among 
 the heathen," might as well have said, That the grace of God is suffi- 
 cient to make a christian, without being indebted to nature in first 
 making him a man, 
 
 t Antipaedohaptism Examined, vol. ii. p. 30. 
 
Proper and improper use of terms. 181 
 
 or metaphorically, except when plain necessity urges," it 
 must lie on him and his brethren, before they plead for 
 any thing short of immersion being christian baptism, to 
 prove that the primitive sense of the term in this instance 
 involves an absurdity, and therefore that a secondary one 
 requires to be admitted. 
 
 4. The term baptism, as applied to the sufferings of 
 Christ, conveys a full idea of immersion, but none of 
 " cleansing." 
 
 5. That water baptism, which is the christian ordinance, 
 generally includes the idea of " cleansing," may be allow- 
 ed ; but it is only in a secondary or consequential sense, 
 as he that is immersed in water is thereby cleansed. 
 Cleansing, in water baptism, is that which its opposite 
 staining, is in a vesture being dipped in blood : it is not 
 the thing itself, but its necessary effect. Such is the idea 
 conveyed in Acts xxii. 16. ' Be baptised, and wash away 
 thy sins.' To render the first of these terms cleansed, 
 would make the sacred writer utter a mere tautology. 
 
 " If the apostles used the term paimafio^ merely for 
 immersion, then, it is said, every person who has been 
 immersed, whether for health, diversion, or punishment, 
 is a baptised person." True, he is so, though not with 
 christian baptism. 
 
 " But if something more than simple immersion is 
 meant, when the apostles speak of the baptism of their 
 converts, and yet the primary and proper meaning is 
 nothing but immersion, then the apostles used that term 
 in a secondary or figurative sense, when they applied it 
 to the initiatory ordinance of the christian dispensation." 
 If there be " no flaw " in this argument, Mr. Greatheed 
 thinks his point is gained. I think there is a flaw in it, 
 and that it lies in confounding the act with the e7id, or 
 the design to be answered by it. An act, say that of 
 eating, may be one and the same, ivhatever be the end of it ; 
 whether refreshment, or a showing forth of the Lord's 
 death. Nor is the term designed to express any thing 
 more than the act : the design is to be learned from other 
 
182 Proper and improper use of terms. 
 
 terms connected with it, and not from that. To represent 
 different ends as giving a secondary or figurative meaning 
 to the term which expresses the action, is what I appre- 
 hend no writer ever thought of on any other subject. At 
 this rate, if I be said to walk, simply, or without an end, 
 the term is literal : if for health, or to see a friend, it be- 
 comes figurative ; and if to meditate and pray, like Isaac, 
 it becomes still more figurative ! The truth is, if I be not 
 greatly mistaken, to baptise, to eat, or to walk, are each 
 expressive of the actions, whatever he the end; and tlie 
 term is no less literally used in the one case than in the 
 other. 
 
 The last argument of Mr. Greatheed's, proceeds upon 
 a principle which should not have been taken for granted ; 
 namely, that fiaTma^ios signifies, any sacred cleansing. The 
 * divers baptisms ' among the jews (to which the word 
 fittTrrifffios, by the way, is applied, rather than to the chris- 
 tian ordinance) may relate not to divers modes of bap- 
 tising, but to the divers cases in which persons and 
 things were required to be immersed in water, and which 
 cases were numerous and diverse. Thus, or to this 
 effect, it is expressed by Grotius. Were I to speak 
 of divers journeys, which my worthy friend has under- 
 taken to promote the interest of evangelical religion, it 
 would indeed imply some kind of difference between 
 them ; but it were putting an unnatural force upon the 
 words to understand them as intimating, that in every 
 journey he adopted a different 7node of travelling. 
 
DIVINE MUNIFICENCE. 
 
 lliou openest thine hand, and salisjiest the desire of every living thing. 
 Psal. cxlv. IG. 
 
 This passage expresses a plain and important truth, 
 in a stile of peculiar beauty and simplicity. It represents 
 the Divine Being as the Father of the whole creation, 
 surrounded with an innumerable family, whose eyes all 
 wait on him for daily food, while he, with paternal good- 
 ness, opens his liberal hand, and satisfies all their wants. 
 
 The desires however which God satisfies, are those 
 only of his own creating. Men have a number of artifi- 
 cial wants, self-created appetites, and sinful gratifica- 
 tions : but God has not promised to supply these, nor 
 would it comport with his wisdom that the profusions of 
 his bounty should be thus misapplied. Those desires 
 only which are natural and essential to man are provided 
 for in the economy of providence, and these shall be 
 satisfied. 
 
 Though God satisfies the desire of every living thing, yet 
 not all in the same way, but according to their nature 
 and circumstances. Many of his creatures are like the 
 lily ; they toil not, neither do they spin, but receive the 
 bounties of providence ready prepared for them. Others, 
 like the ant, prepare their meat in the summer, and lay 
 it up in storehouses and barns. Man, though he liveth 
 not by bread only, yet is doomed to eat his bread by the 
 sweat of his brow, and must labour for the meat that 
 perisheth. Thus judgment is mixed with mercy, and it is 
 a part of the divine goodness to render labour necessary 
 to human life. Idleness is a soil which produces abun- 
 dance of sin, as well as destroys our relish for the good 
 we receive. Yet such is our dependence on divine care. 
 
184 Divine Munificence. 
 
 that except the Lord command a blessing, all our labour 
 is in vain. Paul may plant, and Apollos water, but it is 
 God that giveth the encrease. 
 
 In order to supply the wants of creation, it is only 
 necessary that the Lord should open his hand, and the 
 desire of every living thing is satisfied. The indigence 
 of man renders great labour, foresight and contrivance 
 necessary, in order to supply his wants. But the great 
 Proprietor of all, needs only to open his hand, and the 
 earth is full of his riches, and the whole creation is re- 
 plenished with the profusions of his goodness. If he 
 shuts up his hand, the heavens become brass, and the 
 earth is as iron under our feet. 
 
 This language is intended rather to represent God's 
 ordinary conduct towards creation, than what is univer- 
 sally the case. There are seasons of famine, when the 
 Lord appears to shut his hand, on account of the sins of 
 man. There are also cases more common than those of 
 famine, when such a scarcity of provisions has been felt, 
 that multitudes have not only laboured under the hard- 
 ships of poverty, but have been smitten through for want 
 of the fruits of the field. Luxury and covetousness have 
 also contributed in many instances to encrease the dis- 
 tress of the poor and needy ; but this is owing to the sins 
 of men, and not to the want of divine goodness in making 
 provision for all ; for it is the general intention of provi- 
 dence to ' satisfy the desire of every living thing.' 
 
 The proofs of divine munificence are so abundant, that 
 it is difficult to make a distinct enumeration. The follow- 
 ing particulars may sufiice. 
 
 The rich supj)lies of which we constantly partake, pro- 
 claim the goodness of God. These cannot be ascribed 
 to our own labour as the proper cause : the whole of 
 human skill is only that which applies the bounties of 
 heaven to our various uses, but does not furnish them. 
 We can produce nothing : we can only modify, change 
 the form, and apply to diff"erent purposes the various 
 stores of good which providence bestows upon us. We 
 
Diviue Munificence. 185 
 
 are as really dependent on God for daily food as Israel 
 in the wilderness, when fed with bread from heaven by 
 a continual miracle, though our dependence is not so 
 visible, nor so sensibly felt. 
 
 The number and magnitude of the wants of creatures 
 may convince us, that nothing short of the alsufficiency 
 of God can supply them. How large the quantity of 
 vegetable and animal productions is required in one day 
 for the sustenance of a single town, a city, a nation — for 
 the whole world ! And yet what is a city, a nation, a 
 world of men, when compared with the whole creation, 
 Avhich everywhere teems with life, and whose wants are 
 all to be supplied. The air, earth, and seas abound with 
 animated beings : and whose providence could superin- 
 tend, or bounty supply, a family of such amasing extent, 
 and whose necessities are so various and so vast ? Oh 
 Lord ! The eyes of all wait upon thee, and thou givest 
 them their meat in due season. 
 
 The means by which our supplies reach us, afford ad- 
 ditional proof of the care of God over us. He does not 
 provide for us immediately, so much as through the me- 
 dium of second causes ; and though we may be insensible 
 of that hand which puts all in motion, yet is it no less 
 engaged than if we were supplied by miracle. There is 
 a connection of causes in all the works of God : every 
 part of the creation tends to supply the wants of the 
 other : and what is this but the operation of His hand, 
 who hath so arranged and connected the different orders 
 of beings as to render them mutually subservient ? The 
 earth abounds with verdure, the air with salubrity, the 
 clouds pour forth their waters upon the earth, the sun its 
 genial rays, and all the elements are enriched with bles- 
 sings for man : but all these are only the opening of God's 
 hand. Tender parents have supplied our wants, during 
 our infancy and youth ; endeared connections have been 
 formed, which have proved a source of perpetual enjoy- 
 ment ; in seasons of difficulty, affectionate friends have 
 kindly aided us, and supplies have come from quarters 
 
186 Divine Munijicence. 
 
 the least expected. And yet these are but the means 
 which the Father of mercies has employed for the satis- 
 fying of our desires, while he himself is the great source 
 from whence all our comforts are derived. 
 
 What then shall we render to the Lord, for all his be- 
 nefits 1 All the return which he demands of us is that of 
 a thankful heart. * Thou shalt love the Lord thy God 
 with all thy heart.' But where has been our gratitude 
 and praise ? The worst thing that was said of one of the 
 worst of men was, * He hath eaten at my table, and lifted 
 up his heel against me.' How awful the idea, to be an 
 enemy to God amidst all this profusion of goodness ; and 
 what an aggravation in the conduct of the sinner, to de- 
 spise these riches, not knowing that the goodness of God 
 leadeth him to repentance. 
 
 If such be the bounty of providence, what encourage- 
 ment have we to trust in the Lord under all our wants 
 and difficulties. With what ease can he supply us ! By 
 how many ways unknown to us can he give a favourable 
 turn to our affairs ! And what proofs have we of this in the 
 late abundant harvest. (1802) But lately we were as a 
 nation on the brink of ruin : our affairs at home and 
 abroad were highly disastrous, and pregnant with en- 
 creasing calamity. But behold, how easily the Lord can 
 change the face of adversity into gladness. The earth is 
 full of his riches ; he hath crowned the year with his 
 goodness, and his paths have dropped fatness upon us. 
 The pastures are clothed with flocks, the valleys also 
 are covered over with corn ; they shout for joy, they also 
 sing. 
 
 But if such be the bounties of his providence, what 
 must be the riches of his grace. If such be the opening 
 of his hand, what must be the fulness of his heart. If 
 he so abundantly satisfies the desires of nature, much 
 more those of grace. That which is done generally in 
 one case, is done universally in the other. Not one seek- 
 ing soul shall perish for want of spiritual good, nor any 
 desire be unsatisfied which terminates in Christ. ' He 
 
Divine Munificence. 187 
 
 will fulfil the desire of them that fear him : he also will 
 hear their cry, and will save them.* 
 
 While we cherish gratitude for temporal blessings, let 
 us not rest satisfied with them as our portion. God gives 
 these to all, to the wicked as well as to the righteous. 
 To Nabal he gave flocks and herds in abundance, and to 
 Nebuchadnezzar all the kingdoms of the world. But let 
 us rather covet Joseph's portion ; not * the precious things 
 of the earth, and the fulness thereof ; ' but ' the good 
 will of him that dwelt in the bush.' With Jabez, let us 
 desire to be 'blessed indeed;' and with Mary, choose 
 * the better part, which shall never be taken away from 
 us.' 
 
 If to supply all creation, it is sufiicient that God opens 
 his hand only, what must the blessings of Redemption be, 
 which could only be procured by the blood of Christ. In 
 respect to power, God was sufficient for the latter, as well 
 as the former ; but power alone could not accomplish it. 
 There were difficulties in the way of communicating spi- 
 ritual blessings, which nothing short of an infinite sacri- 
 fice could remove : and of these * there is not a gift his 
 hand bestows, but cost his heart a groan.' How invalu- 
 able the blessings which come to us through such a me- 
 dium ; and how far superior in importance to all the 
 riches of the universe. 
 
 Can we survey these proofs of divine beneficence, and 
 not feel the most powerful motives to kindness and libe- 
 rality to the poor and needy ? Shall we not be followers 
 of God as dear children, and be perfect, as our Father in 
 heaven is perfect ; who maketh his sun to rise on the evil 
 and on the good, and sendeth rain on the just and on the 
 unjust ? The exercise of genuine benevolence assimilates 
 us to his likeness, and confers on us the exalted dignity 
 of participating in his felicity ; while selfishness debases 
 us to the lowest state of meanness, and deprives us of 
 the most luxurious enjoyments. 
 
 Reader ! Has the Lord opened his hand, and satisfied 
 thy desires ; arc thy garners full, afibrding all manner of 
 
188 Vaniti/ of the humati mind. 
 
 store ? Remember what the Lord hath commanded thee : 
 * Thou shalt not harden thy heart, nor shut thy hand 
 from thy poor brother ; but thou shalt furnish him libe- 
 rally out of thy flock, and out of thy floor, and out of thy 
 winepress ; of that wherewith thy God hath blessed thee, 
 thou shalt give unto him.' Deut. xv. 7 — 14. 
 
 VANITY OF THE HUMAN MIND. 
 
 The Lord knoweth the thouyhts of man, that they are vanity, Psal. xciv. 1 1 . 
 
 Surely it is the design of God in all his dispensations 
 and by all the discoveries of his word, to stain the pride 
 of all flesh. The dust is the proper place for a creature, 
 and that place we must occupy. What a humbling thought 
 is here suggested to us. Let us examine it. 
 
 (1) If vanity had been ascribed to the meaner parts of 
 the creation ; if all inanimate and irrational beings, whose 
 days are as a shadow, and who know not whence they 
 came, nor whither they go, had thus been characterised, 
 it had little more than accorded with our own ideas. But 
 the humiliating truth belongs to man, the lord of the lower 
 creation ; to man, that distinguished link in the chain of 
 being, which unites in his person mortality and immor- 
 tality, heaven and earth. The Lord knoweth the thoughts 
 of man, that they are vanity. 
 
 (2) Had vanity been ascribed only to the exercises of 
 our sensual or mortal part, or of that which we possess 
 in common with other animals, it had been less humiliat- 
 ing. But the charge is pointed at that which is the pe- 
 culiar glory of man, the intellectual part, his thoughts. 
 It is here, if any where, that we excel the creatures which 
 are placed around us. We can contemplate our own 
 
Vanity of the human mind. 189 
 
 existence, dive into the past and the future, and under- 
 stand whence we came, and whither we go. Yet in this 
 tender part are we touched. Even the thoughts of man 
 are vanity. 
 
 (3) If vanity had been ascribed merely to those loose 
 and trifling excursions of the imagination, which fall not 
 under the influence of choice, a kind of comers and goers, 
 which are ever floating in the mind, like insects in the 
 air on a summer's evening, it had been less affecting. 
 The soul of man seems to be necessarily active. Every 
 thing we see, hear, taste, feel or perceive, has some in- 
 fluence upon thought, which is moved by it as the leaves 
 on the trees are moved by every breeze of wind. But 
 * thoughts ' here include those exercises of the mind in 
 which it is voluntarily or intensely engaged, and in which 
 we are in earnest ; even all our schemes, contrivances, 
 and purposes. One would think, if there were any thing 
 in man to be accounted of, it should be those exercises 
 in which his intellectual faculty is seriously and intensely 
 employed. Yet the Lord knoweth that even these are 
 vanity. 
 
 (4) If during our state of childhood and youth only, 
 vanity had been ascribed to our thoughts, it would have 
 been less surprising. This is a truth, of which number- 
 less parents have painful proof; yea, and of which chil- 
 dren themselves, as they grow up to maturity, are gene- 
 rally conscious. Vanity at this period however admits 
 of some apology. The obstinacy and folly of some young 
 people, while they provoke disgust, often excite a tear of 
 pity. But the charge is exhibited against man. ' Man at 
 his best estate is altogether vanity. 
 
 (5) The decision proceeds from a quarter from which 
 there can be no appeal. The Lord knoweth it. Opinions 
 dishonourable to our species may sometimes arise from 
 ignorance, sometimes from spleen and disappointment, 
 and sometimes from a gloomy turn of mind, which views 
 mankind through a distorted medium. But the judgment 
 given in this passage, is the decision of Him who cannot 
 
190 Vanity of the human mind. 
 
 err ; a decision therefore to which, if we had no other 
 proof, it becomes us to accede. 
 
 But that which is here declared as the result of divine 
 omniscience, is abundantly confirmed by observation and 
 experience. Let us take a brief view of the thoughts of 
 man, as exercised on two general topics : — The world that 
 now is, and that which is to come. 
 
 I. With respect to the present world, consider what 
 multitudes of thoughts are employed in vain. 
 
 1. In seeking satisfaction where it is not to be found. — 
 Most of the schemes and devices of depraved man, go to 
 the indulging of his appetite, his avarice, his pride, his 
 revenge, or in some form or other to the gratifying of him- 
 self. Look at the thoughts of such a man as Nabal. 
 * Shall I then take my bread, and my water, and my flesh 
 that I have killed for my shearers, and give to I know not 
 whom ? * Or of such a man as Haman ; now aspiring to 
 be the man whom the king delighteth to honour ; now 
 contriving the death of a whole people, in revenge of the 
 supposed crime of an individual.f Such, alas, is a great 
 part of the world to this day. What desolations have 
 come upon the earth, through the resentments of a few 
 individuals! And those whose situation has afforded 
 them the greatest scope for self-gratification in all its 
 forms, are generally the farthest off from satisfaction. 
 
 2. In poring on events which cannot be recalled. — 
 Grief, under the bereaving strokes of providence, to a 
 certain degree, is natural, it is true, and allowable ; but 
 when carried to excess, and accompanied with despon- 
 dency, and unthankfulness for continued mercies, it is a 
 great evil. I knew a parent who lost an only child, and 
 who never after appeared to enjoy life. It seemed to me, 
 that if his spirit had been expressed in words, they would 
 have been to this effect : Lord, I cannot be reconciled to 
 
 * I Sam. XXV. 11, f Esther iii. 
 
Vanity of the human mind. 191 
 
 thee for having taken away the darling of my heart, 
 which thou gavest me ! All such thoughts are as vain as 
 they are sinful, seeing none can make straight what God 
 hath made crooked. 
 
 3. In anticipating evils which never befal us. — Such is 
 our folly, that, as though the evils which necessarily at- 
 tend the present state were not enough for us to carry, we 
 must let loose our imaginations, and send them into the 
 wilderness of futurity in search of ideal burdens, to make 
 up the load. This also is vanity. 
 
 4. To these may be added, the valueing of ourselves on 
 things of little or no account. — If providence has given 
 one a little more wealth than another ; if he lives in a 
 better house, eats better food, and wears better apparel ; 
 what a multitude of self-important thoughts do such trifles 
 breed in the mind ! But all is vanity, and rejoicing in a 
 thing of nought. 
 
 5. In laying plans which must be disconcerted. — The 
 infinitely wise God has laid one great plan, which com- 
 prehends all things. If our's accord with his, they suc- 
 ceed : if not, they are overturned, and it is fit they should. 
 Men, in their schemes, commonly consult their own pri- 
 vate interest; and as others are carrying on similar 
 designs for themselves, they meet, and clash, and overturn 
 one another. Thus men, partly by their plans being at 
 variance with that of God's, and partly with those of their 
 fellow creatures, are ever exposed to disappointment and 
 chagrin. Their lives are wholly occupied in building 
 Babels, having them thrown down, and fretting against 
 God and their neighbours, on account of their disappoint- 
 ments. 
 
 In looking at the struggles of different parties for power, 
 whether in a monarchy, an aristocracy, or a democracy, 
 one sees a dangerous rock, which multitudes are climbing 
 at the utmost hazard, and from which great numbers fall 
 and perish : and the same spirit operates through all 
 degrees of men, according to the opportunities which they 
 enjoy. 
 
192 Vanity of the human mind. 
 
 II. Let us see what are man's thoughts with regard to 
 religion, and the concerns of a future life. 
 
 It might be expected that if in any thing they be other 
 than vanity, it is in this. The thoughts of a rational and 
 immortal creature, upon its eternal interests, one would 
 think, must be serious and solemn. When the objects of 
 thought are — God — our accountableness to him — our sin 
 against him — our salvation from it — or condemnation for 
 it: surely we shall not trifle, and deceive ourselves ! Yet, 
 alas, so far is man from excelling in this solemn depart- 
 ment, that there is nothing on which he thinks to so little 
 purpose. The truth of this remark will appear from the 
 following questions — 
 
 1. What are the thoughts of the heathen world about 
 religion ? — In them we see what the thoughts of man, left 
 to himself, amount to. To call them vanity, is to call 
 them by a tender name. I speak not merely of the com- 
 mon people, who are inveloped in ignorance and super- 
 stition, but of their wisest philosophers. To what do all 
 their enquiries about God, the chief good, amount ? To 
 nothing at all. All is vanity ! A babe in the christian 
 religion, with a page of God's word in his hand, knows 
 more than they have been able to discover in the space 
 of three thousand years. 
 
 2. What are all the thoughts of the christian world, 
 where God's thoughts are neglected ? — Men who have the 
 bible in their hands, but who, instead of learning the mind 
 of God in it, and there resting contented, are ever bent 
 on curious speculations, prying into things beyond their 
 reach, vainly puffed up with a fleshly mind ; to what do 
 their thoughts amount? Nothing. They may presently 
 lose themselves, and perplex others ; they may obtain the 
 flattery of unbelievers, and compliment one another with 
 the epithets of candid and liberal; they may comfort 
 themselves in the idea of being moderate men, and not 
 like those bigots who refuse to yield, or make any con- 
 cessions to the objections of unbelievers: but all that 
 
Vanity of the human mind. 193 
 
 they gain is, the friendship of the world, which is enmity 
 to God. Were a monument erected to the memory of all 
 those who have perished, by falling from the precipice of 
 nnscriptural speculation, it could not have a more appro- 
 priate motto than this : ' Vain man would be wise.' 
 
 3. What is all that practical atheism, which induces 
 multitudes to act as if there were no God ? — Great num- 
 bers of people in every part of the world, whatever they 
 may call themselves, are practical atheists. They ' work 
 iniquity in the dark, and say in their hearts. The Lord 
 seeth us not : the Lord hath forsaken the earth.'* The 
 Lord, they think, takes no cognizance of the world now, 
 whatever he may have done formerly ; but leaves us to 
 shift for ourselves, and do as well as we can. — Such cha- 
 racters there were in the times of David ; and whose 
 presumptuous folly seems to have given occasion for the 
 words on which these reflections are founded. They are 
 denominated ' proud ; ' described as ' triumphing and 
 boasting' in their wickedness ; as ' uttering hard things ;' 
 as 'breaking in pieces God's people, and afflicting his 
 heritage ; ' as ' slaying the widow and the stranger, and 
 murdering the fatherless : ' yet, as saying, ' The Lord shall 
 not see, neither shall the God of Jacob regard.' Well 
 did the psalmist admonish them, saying ' Understand, ye 
 brutish among the people : and ye fools, when will ye be 
 wise? He that planted the ear, shall he not hear? He 
 that formed the eye, shall he not see? He that chastiseth 
 the heathen (who are without the light of revelation) shall 
 not he correct those who possess and despise it ? The 
 Lord knoweth the thoughts of man, that they are va- 
 nity.' 
 
 4. What are all the unbelieving self-flattering imagi- 
 nations of wicked men, as though God were not in earnest, 
 in his declarations and threatenings?— Nothing is more 
 solemnly declared than that, ' Except we be converted, 
 and become as little children, we cannot enter the kingdom 
 
 * Ezek. viii. 12. 
 
 N 
 
194 Vanili/ of the human miml. 
 
 of God — That whatsoever a man soweth, that shall he 
 also reap— That neither fornicators, nor idolaters, nor 
 adulterers, nor effeminate, nor abusers of themselves with 
 mankind, nor thieves, nor covetous, nor drunkards, nor 
 revilers, nor extortioners, shall inherit the kingdom of 
 God — and that without faith it is impossible to please 
 God.'* Yet the bulk of mankind do not seem to believe 
 these things, but flatter themselves that they shall have 
 peace, though they add drunkenness to thirst ; thai to 
 talk of a man, born in a christian land, requiring to be 
 born again, is enthusiastical ; that God is merciful, and 
 will not be strict to mark iniquity; and that if we do as 
 well as we can, that is, as well as we can find in our 
 hearts to do, the Almighty will desire no more. The vanity 
 of these thoughts, prevalent as they are in the world, wall 
 appear, if not before, when God shall judge the world in 
 righteousness by Jesus Christ. 
 
 5. What are the conceits of the self-righteous, by which 
 they buoy up their minds with vain hopes, and refuse to 
 submit to the righteousness of God? — Of the two firstborn 
 sons of man who presented their offerings to God, one 
 came without a sacrifice ; and the greater part of professed 
 worshippers in all ages, it is to be feared, have followed 
 his example. It is deeply rooted in every human heart, — 
 that if the displeasure of God be appeased towards us, 
 or if he show us any favour, it must be on account of 
 some worthiness found in us. To go to God as utterly 
 unworthy, pleading the worthiness of a Mediator, and 
 building all our hope of acceptance on his obedience and 
 sacrifice, is a hard lesson for a proud spirit. Yet, till we 
 learn this, we in effect learn nothing; nor will God accept 
 our offering, any more than he accepted the oflering of 
 Cain. 
 
 Such is the vanity of man's thoughts, in things of ever- 
 lasting moment. But it may be asked. Are all the thoughts 
 of men of this description? No: the charge is directed 
 
 * Matt, xvjii. 3. Gal. vi. ii. 1 Cor. vi. 9, 10. IJeb. xi. 6. 
 
Moral nalure of faith. 195 
 
 against men as depraved, and not as renewed : for though 
 there be much vanity in the thoughts of the best of men, 
 yet it is not mainly so. There are thoughts, which, though 
 we are not sufficient of ourselves to obtain them, yet being 
 imparted to us by Him in whom is all our sufficiency, are 
 not vanity. If we think of God with approbation, of sin 
 with contrition, of ourselves as nothing, of Christ as all, 
 of earth as the house of our pilgrimage, and of heaven as 
 our home ; this is thinking justly, as we ought to think. 
 Such thoughts also are an earnest of that state, where 
 themes of unutterable glory shall for ever present them- 
 selves ; and where all our powers, being corrected and 
 sanctified, shall ever be employed in exploring the won- 
 ders of grace. 
 
 THE MORAL EXCELLENCY OF FAITH. 
 
 A letter to Dr. Stuart of Edinburgh, May 1797. 
 
 I THINK I can perceive, that Mr. McLean's great object 
 is to cut up self-righteousness, and hence it is that he 
 disapproves of Mr. Simeon's statement.* Faith, accord- 
 ing to Mr. M*Lean, must not only have no moral efficacy 
 towards our acceptance with God, but there must be no 
 fitness between faith and salvation, or in God's bestowing 
 salvation upon believers rather than unbelievers. Yea, 
 lest we should at last be justified by our own moral 
 
 * The Rev. Mr. Simeon of Cambridge delivered a sermon at Edin- 
 burgh, which was afterwards printed. Mr. M'Lean published some 
 strictures upon it, in a pamphlet entitled " David and Jonathan," 
 which was transmitted by Dr. Stuart to Mr. Fuller, accompanied with 
 his own reflections. The above reply to this letter, produced an 
 elaborate epistle from Mr. INI'Lean, the answer to which has already 
 appeared in Morris's Memoirs of Mr. Fuller, pp. 317, 318, second 
 edition. Ed. 
 
 N 2 
 
196 Moral nature of faith. 
 
 excellency, faith is considered as having nothing of moral 
 excellence in it ; but to be a mere assent of the under- 
 standing, in which the will has no concern. But I would 
 ask — 
 
 1. If faith be a mere assent of the understanding, and 
 have nothing of moral good in it, how can it be an object 
 oi command? How can it be a duty, and how can unbe- 
 lief be a sin ? I know of no better criterions than these, 
 by which to distinguish things natural from things moral. 
 Tell me of something else, as well as faith, which is a 
 mere exercise of the intellectual faculty, in which the will 
 has no concern, and which notwithstanding is a duty, and 
 the omission of it a sin. Is it not the completest contra- 
 diction of which we can conceive, to speak of a command- 
 ed duty which has nothing moral in it? To me it appears, 
 that nothing can be the object of command but what is 
 moral. 
 
 2. May not faith include the acquiescence of the heart 
 in God's way of salvation, and so be a moral excellency ; 
 and may there not be a fitness in God's justifying persons 
 who thus acquiesce, without any foundation being laid for 
 boasting? Though faith be a moral exercise, yet I do 
 not consider that it is on account of its morality, but its 
 relation to Christ, that justification is ascribed to it. For 
 this reason it is, as I suppose, that we are said to be 
 justified by faith, rather than by repentance, or love, or 
 hope. Faith bears such a relation to Christ, that, in being 
 justified by it, we are 'accepted in the beloved.' 
 
 3. I imagine you consider me as confounding faith and 
 love, faith and the fruits of it. Mr. M'Lean, when at 
 Kettering, observed on this subject, " that the scriptures 
 speak of faith, hope, and charity as ihr-ee ; but you appear 
 to me to confound them." To this I answered, and do 
 still answer, that faith, hope, and charity are three in some 
 respects, but not in all. They are three, considered with 
 respect to their objects. The object of the first is revealed 
 truth, of the second a future good, and of the last the holy 
 amiableness of God, or whatever bears his image. But 
 your argument requires them to be so distinct, as that no 
 
Moral nature of faith. 197 
 
 one of them should include any portion of the other : but 
 so distinct they are not. I prove it thus : Does not hope 
 imply desire? Mr. M'Lean granted it did. And does 
 not desire include hve? He acknowledged it did, and 
 said that " hope was a modification of love." Then, I 
 replied, your objection is answered. 
 
 4. Mr. M'Lean pleads for the term 'faith' being taken 
 in its ordinary acceptation, alleging that it has no defini- 
 tion or description which it would have had, if it were to 
 be understood in a new sense. To this I answer — (1) Is 
 not the term 'justify' used in scripture in a sense different 
 from what it is used in courts of judicature ? There it is 
 opposed to pardon, here it includes it. Yet there is no 
 definition or description given of this term in the scrip- 
 tures. — (2) Why does not Mr. M'Lean reason the same 
 concerning the term 'heart?' Here he pleads for a new 
 sense, as if it were put merely for the understanding, and 
 yet there is no definition or description given of this, any 
 more than of the other. — (3) It appears to me that the 
 ordinary meaning of the term faith, on certain subjects, 
 includes an exercise of the heart, much the same as 
 knowledge does. Mr. M'Lean speaks of believing or per- 
 ceiving the loveliness of divine things. Can he distinguish 
 this from loving them ? If he can, I cannot. It is some- 
 what like the rays of the sun, in which light and heat are 
 united. 
 
 5. God is said to justify the ' ungodly.' Of this, Mr. 
 Booth, in his late publication, has laboured to make 
 something. Mr. M'Lean seems also to rest pretty much 
 upon it. I understand this passage as describing the 
 state of the person, in himself considered ; or that God 
 does not justify, with an eye to any goodness in him, but 
 on account of the righteousness of his Son. And how 
 can you or any person, unless he hold the doctrine of 
 eternal justification, understand it otherwise ? You con- 
 sider no one as justified until he believes : yet when he 
 has believed he is not in an ungodly state, but the re- 
 verse. 
 
JUSTIFICATION BY FAITH OPPOSED TO WORKS. 
 
 Extracts of a letter to the Editor, in 1801. 
 
 I THINK that Mr. M'Lean is in general a very good 
 reasoner, but in his remarks on my Appendix to the 
 Gospel worthy of all Acceptation, he does not appear to 
 understand the subject. He would persuade his readers 
 (which he would not do, were he not persuaded himself) 
 that my views lead to justijication hy works ; and this be- 
 cause I maintain faith, by which we are justified, to be a 
 lioli/ exercise. But I do not maintain that we are justi- 
 fied, in whole or in part, on account of the holiness of 
 faith ; but in respect of the righteousness of Christ only ; 
 or in other words, that God's pardoning and receiving us 
 to favour is in reward, not of faith, or any holiness it 
 contains, but of his Son's obedience unto death. This 
 avowal, one should think, ought to free me from all sus- 
 picion of ascribing justification to works, in whole or in 
 part, as it is impossible that any position can go farther 
 towards renouncing that doctrine. 
 
 It is alleged however, that I ascribe justification to 
 that wliicli is holy, though not on account of its holiness. 
 Be it so : Mr. M'Lean acknowledges that I have fully 
 proved faith to be a duly. He must then ascribe justifi- 
 cation to that ivhich is a duty, though not on account of 
 our exercising it as a duty : and wherein this differs from 
 what I have advanced, is beyond my capacity to com- 
 prehend. 
 
 Mr. M'Lean says much on the opposition of faith and 
 works in the scriptures, and substitutes ray idea of faith 
 for iiiith itself, in order to expose its absurdity. But his 
 reasoning proceeds on the supposition, that those things 
 which are opposite must need be so in all respects. It is 
 
Faith opposed to ivoiks. 199 
 
 true, he does not say thus much. On the contrary, he 
 says, '' When two things are contrasted, or set in opposi- 
 tion to one another in the sacred writings, they are always 
 either wholly, or in some leading respect, essentially dif- 
 ferent in their natures." Very well : and what I have 
 written supposes faith and works to be essentially dif- 
 ferent, as mediums of ohtaining life. The one receives 
 justification as a reward, the other as a free gift to the 
 unworthy, wholly out of regard to the righteousness of 
 another; and this is that "leading respect," in which they 
 stand opposed in the scriptures. But his reasoning pro- 
 ceeds on the supposition, that they must be different in 
 all respects : for if in any respect they may be alike, why 
 may it not be in their holy nature ? 
 
 Aaron and Melchisedec are opposed in scripture, as 
 much as faith and works ; but it does not follow that they 
 were not both of them men. As a priest, the latter was 
 'without father, and without mother;' hut as a man, he 
 and Aaron were born alike, and as all other men are. 
 We might as well allege, from the opposition in this case, 
 that Melchisedec could not be a man, as from that in the 
 other, that faith cannot be of a holy nature ; and it were 
 as easy in the former instance as in the latter, by substi- 
 tuting the idea of humanity instead of Melchisedec, to 
 render it an apparent absurdity. For example : ' Thou 
 art a priest for ever after the order of — one that was 
 born of a woman, like other men — ' without father, with- 
 out mother, without descent,' born of a woman like other 
 men ! ' Now consider how great this man was '—born of 
 a woman like other men ! 
 
 Mr. M'Lean's reasoning goes to overthrow the duty, as 
 well as the holiness of faith ; and well indeed it may, 
 since they are in substance the same thing. The adver- 
 saries of that truth allege that faith cannot be a duty, 
 because it stands opposed to the works of the law. The 
 latter, say they, are allowed on all hands to be duties ; 
 and if the former be the same, where is the opposition ? 
 Such is their reasoning, and such is that of Mr. M'Lcan. 
 
200 Faith opposed to works. 
 
 They might also substitute the idea of faith being a duty, 
 for faith itself, and thereby hold it up to ridicule. For 
 example : ' Knowing that a man is not justified by the 
 works of the law, but by' — that which is a duty ! ' And 
 that no man is justified by the law in the sight of God, 
 it is evident : for the just shall live by ' — that which is a 
 duty ! ' That I may be found in him, not having mine 
 own righteousness which is of the law, but that which is 
 through ' — a duty ! It was no diflicult task to dress up 
 our Saviour himself in a ludicrous habit, and then expose 
 him to derision. 
 
 I had said, " though faith be a work (for so it is ex- 
 pressly called in John vi. 29) yet it does not justify as a 
 work." But says Mr. M'Lean, " How can it justify as 
 any thing than what it really is ? " Is it then nothing but 
 a work ? It might be asked also with equal propriety. 
 If faith be a duty, how can it justify any otherwise than 
 as a duty ? For how can it justify as any other thing 
 than what it really is ? 
 
 In short, while Mr. M'Lean allows faith to be a duty, 
 he will never be able to prove that it is not a holy exercise 
 of the heart ; and all his attempts to show the inconsis- 
 tency of free justification with the one, will be equally 
 applicable to the other. 
 
 From the days of Glass and Sandeman to the present 
 times, much has been said in favour of "simple belief;" 
 and it is alleged, that if any holy exercise of heart were 
 included in it, there ought to have been an " explanation 
 of the term." But why do they not also descant on sim- 
 ple ^^/ibelief ; and allege, that if any unholy exercise of 
 heart were included in it, there ought to have been an 
 explanation of the term ? While they allow unbelief to 
 include an unholy exercise of the heart, and deny faith 
 to include a holy one, an explanation of terms is much 
 more necessary on their side, than on that which they 
 oppose. 
 
FAITH NOT A MERE INTELLECTUAL EXERCISE. 
 
 In Reply to some Remarks by Dr. Stuart of Edinburgh. 1803. 
 
 The candour and ingenuity of your correspondent in- 
 duce me, though the subject seemed to be concluded, to 
 ofler a brief reply. And if I understand his first ques- 
 tion, it amounts to this : — " AVhether faith includes any 
 thing more than an exercise of pure intellect or not, yet 
 it will be allowed to include something intellectual; and 
 is not that a duty ? Surely faith in all its parts is the 
 duty of every one." 
 
 I answer : The exercise of the intellectual faculty may 
 be necessary to a holy exercise, and yet make no part of 
 the holiness of it. We cannot perform any spiritual act, 
 without the powers of humanity ; but it is not as human 
 that they are spiritual, or contain obedience to God. If, 
 as the scriptures teach, ' love be the fulfilling of the law, 
 and all the law be fulfilled in one word, love ; ' all the 
 various acts, whether corporeal or mental, which are the 
 subject of commandment, can be no other than the diver- 
 sified expressions of love. So much of love as there is 
 in them, so much of obedience, and no more. Take away 
 love from fear, whether of God or our parents, and you 
 reduce it to a mere dread of displeasure as a natural evil; 
 which has nothing holy in it ; but may exist in all its 
 force even in devils. Take away love from the exercise 
 of charity, and it ceases to be obedience to God, or bene- 
 volence to man. 
 
 Even those exercises which have their more immediate 
 seat in the intellectual faculty, as knowing and judging, 
 have just so much of holiness or unholiness, and are just 
 so much of the nature of obedience or disobedience, as 
 they contain in them of love or aversion. Knowledge is 
 
202 Faith not merely intellectual. 
 
 no farther an exercise of duty, nor ignorance of sin, than 
 as the means of divine instruction are voluntarily used 
 or neglected. The same may be said of judgment. If I 
 decide, though it be in favour of truth, yet if it arise not 
 from a candour of mind that is vs^illing to receive it as the 
 will of God, whatever be its bearings, there is no more 
 obedience in it than in the just notions of the discreet 
 scribe. Mark xii. 28. If on the contrary, I judge erro- 
 neously, it is no farther an exercise of disobedience than 
 as I am warped by an evil bias of heart, which inclines 
 me to reject or neglect the truth. Error, which proceeds 
 not from these causes, is mere mistake, for which none is 
 criminated, either by God or man. If David had been a 
 conspirator against Saul, lying in wait for his life, as the 
 latter suggested, and Ahimelech had erred in treating 
 him as he did ; yet ' knowing nothing of all this, less or 
 more,' he ought to have been acquitted. 
 
 The same remarks apply to faith and unbelief. As to 
 the latter, I suppose it will be allowed to be just so far a 
 sin, and no farther than, as it arises from aversion to the 
 truth, which leads men to reject or neglect it. Yet it may 
 be said of this, as well as of faith, " Does Mr. F. hold 
 the dissent of the understanding to be anrj part of unbe- 
 lief? If so, surely unbelief in all its parts is a sin." 
 But unbelief is not a sin, considered simply as an exer- 
 cise of the intellectual faculty ; or rather, that which is 
 such, is not the unbelief of the scriptures, which is at- 
 tributed to a corrupt state of the will, and from whence 
 alone arises its sinfulness. 1 Pet. ii. 7, 8. And why 
 should not the same be allowed of faith ? If a mere dis- 
 sent of the understanding be not the unbelief of the scrip- 
 tures, a mere assent of the understanding cannot be the 
 faith of the scriptures. So far as any thing is an exercise 
 of pure intellect, uninfluenced by the disposition of the 
 soul, it is merely natural ; and duty is no more predicable 
 of it than of the sight of the eye, or any other natural 
 exercise. Nothing is duty any farther than as it is volun- 
 tary, or arise from the moral state of the mind. No duty 
 
Faith not merely intellectual. 2(^ 
 
 therefore can be performed by a depraved creature, but in 
 consequence of regenerating grace. 
 
 This is a truth so clearly taught in the scriptures, that 
 I wonder your correspondent should call it in question. 
 Does he not know that ' the carnal mind is enmity against 
 God, and is not subject to the law of God, neither indeed 
 can be ; ' and that therefore, ' they that are in the flesh 
 cannot please God ? ' If this passage, as well as many 
 others, do not teach us that no obedience is or can be 
 yielded, while the sinner is ' in the flesh,' that is, in a state 
 of unregeneracy — what does it teach ? But if this be 
 allowed, and faith admitted, as it is, to be an act of obe- 
 dience to God, it must of necessity be preseded by rege- 
 neration : otherwise they that are in the flesh may please 
 God. 
 
 If I have not strangely mistaken your correspondent, 
 he admits of as much as this in his last paper. He ad- 
 mits the necessity of candour of heart, or of the mind 
 being purged from prejudices by divine influence, in order 
 to believing ; and very properly places the duti/ of men in 
 such an unprejudiced attention to divine truth. " The 
 gospel, says he, proves its author, as the sun its creator ; 
 and we need only to attend, and to have the mind purged 
 from prejudices, that we may possess complete conviction 
 concerning both. This is the indispensible duty of all, 
 though no man will perform it, but through divine influ- 
 ence." Again : " Though the natural man receives not 
 the things of the Spirit of God, but accounts them folly ; 
 yet a person under the influence of the Spirit of God, 
 delivered from the blinding prejudices common to men, 
 and attentive to the divine testimony, judges it to be 
 true." 
 
 If these be really the fixed principles of your corres- 
 pondent, and not merely a slip of the pen, vve are agreed ; 
 and there needs no farther discussion on the subject. 
 
 As to the SECOND question, I do not know of any 
 thing worth disputing between us. Whether believing 
 
204. Faith not merely intellectual. 
 
 Christ, and believing in or on Christ, convey precisely the 
 same idea or not, we are agreed that both are character- 
 istic of real Christianity, and have the promise of salva- 
 tion. 
 
 Whether I be able to maintain what I suggested, that 
 the former of these phrases ordinarily respects Christ as 
 a witness of the truth, and the latter as being himself the 
 sum and substance of truth, or not ; I am not aware of any 
 doctrine of the gospel, or any sentiment which either of us 
 embraces, being affected by it. From a brief review of 
 the passages referred to, I have but very little doubt of 
 the phrase, believing in or on Christ, being ordinarily ex- 
 pressive of his being the Messiah, and the only way of 
 salvation, that is, the sum and substance of truth, rather 
 than a witness of the truth. It is true, he sustained both 
 these characters ; and accepting or rejecting him in either, 
 involved a reception or rejection of him in both. But I 
 wish to examine this matter more closely than I have 
 hitherto been able to do, for want of leisure ; not because 
 I apprehend any consequences to hang upon it, but mere- 
 ly to come at the true meaning of scripture language. 
 
 THE ABUSE OF REVIEWS. 
 
 The practice of reviewing the publications of the age 
 as they appear, is a species of writing much adapted to 
 a periodical work. It is acceptable to the generality of 
 readers to see in a small compass what is going on in the 
 literary and religious world ; and even in works which are 
 not wholly devoted to this object, it is agreeable to trace 
 the leading principles of now and then a particular piece 
 which attracts the public attention. But in these, as in 
 all other Reviews, there is need of a much greater portion 
 
Abuse of Reviews. ' 205 
 
 of judgment and candour than many writers possess. If 
 the editor, or principal managers of a work of this kind, 
 indulge either a partial fondness for some men, or a cen- 
 sorious dislike of others, their review will become a mere 
 vehicle of flattery or abuse. 
 
 These reflections have been occasioned by a friend put- 
 ting into my hands the fourth volume of the New Theolo- 
 gical Repository.* On looking it over, it appeared to me 
 not a little tinctured with these faults ; the latter more 
 especially. A writer in the Biblical Magazine has already 
 noticed one instance of their petulance, and brought home 
 the charge to the confusion of the writer ; and if you judge 
 the following remarks upon the conduct of these gentlemen 
 towards your friend Mr. Fuller,f admissible, they are 
 much at your service. 
 
 On looking over the Index of the Theological Reposi- 
 tory. I observed under the name of this writer, a long 
 list of supposed wrors laid to his charge. Now, thought 
 I, surely Mr. Fuller has published some good things since 
 this Magazine has made its appearance ! But if the other 
 volumes of the work resemble this, and this contains a 
 fair account of him, he must be a very erroneous and 
 dangerous writer: all he publishes is naught, and deserv- 
 ing of reprobation. It is true, they praise his former 
 productions, written twelve or thirteen years ago; but 
 even this seems rather from a design to give an edge to 
 their present censures, than from any thing like a regard 
 to what is good in them. Surely, said I, this is not the 
 simple fruit of a regard to truth ? Is it owing to some 
 personal antipathy, which they may have conceived 
 against him ; or is a disposition to censure, the element 
 in which they live ? 
 
 * A periodical work published at Liverpool in 1802, by Mr. William 
 Jones. 
 
 t Though for the purposes of concealment, the above piece was 
 written throughout in the third person, the Editor has judged it expe- 
 dient to retain the original form of the composition. 
 
206 Abuse of Revietos. 
 
 I observe there is a great deal of apparent coolness and 
 self-possession in all their animadversions, but this is not 
 always at the greatest remove from unchristian bitterness. 
 Mr. Sandeman was very calm ; yet he has been accused, 
 and perhaps not without reason, of " gross misrepresen- 
 tation, illiberal censure, and sarcastical contempt : "* and 
 whether in this case the disciple be not as his master, 
 they who are acquainted with the productions of both will 
 easily determine. 
 
 As to the controversy with Mr. M'Lean, I cannot ap- 
 prove of the conduct of these by-standers, who, as if they 
 doubted whether what their leader has advanced were 
 sufficient, must need obtrude themselves as his coadjutors, 
 and attempt to worry his opponent. 
 
 The lengthened list of errors imputed to Mr. Fuller by 
 these gentlemen is little else than an index to Mr. M'Lean's 
 pamphlet ; a review, or rather an echo, of which is given 
 in three succeeding numbers of the volume alluded to. It 
 is marvellous what a bone of contention these writers 
 make of that which the scriptures exhibit as the food of 
 the faithful. They affect to consider faith as a very sim- 
 ple thing, needing no explanation ; yet scarcely any wri- 
 ters have said so much to explain it, or made so much of 
 their explanation. A mere review of a pamphlet on this 
 subject, shall contain more matter than the original piece 
 which gave occasion for it. 
 
 The writers in this work, I observe, have accused Mr. 
 Fuller of error on three leading subjects ; namely. Rege- 
 neration, Justification, and Particular Redemption. Per- 
 mit me therefore to make a few remarks upon each of 
 them. 
 
 1 . Mr. F. is criminated for having pleaded for regenera- 
 tion being necessary to believing. He contends, it seems, 
 for " holy dispositions of heart previous to faith." Does 
 he hold with any self-wrought goodness in the heart of a 
 sinner ? This will not be pretended. Does he plead that 
 
 * Booth's " Glad Tidings." Preface p. vii. 
 
Abuse of Reviews. 207 
 
 a man may sustain a holy character while an unbeliever? 
 No. Does he plead for any other holiness of disposition, 
 than what is essential to the very act of believing? He 
 does not. Now his opponent, notwithstanding the tri- 
 umphs of the party, has, if I am not greatly mistaken, 
 conceded almost every thing that Mr. Fuller pleads for on 
 this subject. 
 
 (1) He admits faith to be, not only an act of the mind 
 but a holy act. But if so, unless a mind void of holy 
 dispositions can perform a holy action, one would think 
 it must be, after all, as Mr. F. has stated it. — (2) He ac- 
 knowledges faith to be not only " good " or holy, but " an 
 effect of the regenerating influence of the Spirit and word 
 of God." But if this be allowed, where is the difference 
 between them ? Mr. F. would not object to the influence 
 of the word in regeneration, provided it were granted him, 
 that it was not by the word savingly believed ; for it is 
 regeneration hy faith that he opposes. His words are, 
 " All that I contend for is, that it is not by means of a 
 spiritual perception, or belief of the gospel, that the heart 
 is, for the first time, effectually influenced towards God." 
 And if the above concession may be depended upon, as 
 expressing the fixed sentiments of Mr. M'Lean, he does 
 not contend that it is : for that which is the " effect " of 
 regeneration, cannot, for this reason, be the cause or 
 means of it. 
 
 2. Mr. F. stands accused of undermining the doctrine 
 oi free justification; for the fitness of faith to receive it 
 is made, it seems, " to depend on its moral excellency."' 
 Suppose it were said, it depends on its being true, living 
 faith ? Tliis undoubtedly is all that Mr. F. intends ; and 
 one would think, this could not be denied him. In turn- 
 ing to the pages referred to, I find Mr. M'Lean labouring 
 with all his might to prove, that his opponent pleads for 
 such a fitness in faith, as that we are put into a state of 
 justification as a suitable testimony of divine regard to- 
 wards it. But surely this is up-hill work. How pitiable 
 is the fate of a controversial writer ! After disowning a 
 
208 Abuse of Reviews. 
 
 sentiment in almost every form of language, unless it be 
 that of forswearing it, he is still accused of holding it. 
 His words must be tortured and twisted into a thousand 
 forms, to make them mean what he asserts they do not 
 mean. 
 
 After all, Mr. M'Lean has some difference about him, 
 though his Review has none. He " thinks " this must be 
 Mr. Fuller's meaning. " If he is not greatly mistaken," 
 it is so. Yet Mr. F. declares the contrary. He professes 
 to be of one mind with Mr. M'Lean on this subject : but 
 Mr. M. will not allow it. How is this ? It has been ob- 
 served, that the followers of Messrs, Glass and Sande- 
 raan have a singular talent for discerning a self-righteous 
 spirit in all but themselves. A person in that connection 
 once called upon a friend of mine, who was nearly of his 
 sentiments as to christian doctrine ; but happening un- 
 fortunately, to discover a partiality for Believers' Bap- 
 tism, he was instantly condemned as a pharisee, and 
 assured that he made a righteousness of it. Thus it is 
 that Mr. M. has discovered the self-righteousness of Mr. 
 F. He first insinuated something of this kind in some 
 marginal notes of the second edition of his treatise on 
 the Commission, and has ever since been labouring to 
 make good his insinuations. If he fail in this, the whole 
 of what he has written against Mr. F. upon justification 
 must appear to the reader, as he himself justly observes, 
 " a piece of insipid altercation." 
 
 But why does Mr. F. plead for the mo7-al excellency of 
 faith, as necessary to justification, if he do not make jus- 
 tification a reward conferred upon it as such ? Why does 
 Mr. M. and his party plead for true faith, in order to jus- 
 tification ? An answer to this question will be an answer 
 to the other. Why does Mr. M. admit the holiness of faith ? 
 By what he has last written, it should seem, he would 
 not allow such a faith as is not holy, " a mere empty spe- 
 culation," to be justifying. He must admit therefore that 
 we are justified by that ivhich is a holy exercise of the 
 mind, and that which is a duty, though it is not for the 
 
Abuse oj' Revieics. 209 
 
 sake of any holiness in it, or duty performed by us.* And 
 what does Mr. F. plead for more ? Whether faith contain 
 any holy afl'ection or not, makes nothing as to the freeness 
 of justification ; because whatever holiness a creature 
 may possess, short of ' continuing in all things written in 
 the book of the law, to do them,' it is of no account in 
 that important article. But if it were otherwise, while 
 Mr. M. and his friends admit faith to be a holy act of the 
 mind, though they will have it to be purely intellectual, 
 the same consequence attaches to their notion, as to that 
 which they oppose. Let the reader judge therefore, whe- 
 ther all they have alleged on this subject be any other 
 than " a piece of insipid altercation." 
 
 3. The heaviest charge is yet behind. Mr. F. is not 
 only erroneous, but self-condemned. He has abandoned 
 his principles, it seems, on particular redeviption. He has 
 formerly written well on this subject, but of late has con- 
 tradicted himself. " A new edition of his former excel- 
 lent pamphlet," say these Editors, "is a desideratum." 
 Mr. F.'s late error, it seems, consists in his placing the 
 peculiarity of redemption, not in the degree of Christ's 
 sufferings, or in any want of sufficiency as to the nature 
 of the atonement, but merely in the sovei-eignty of its ap- 
 plication. And this is an error of such magnitude, as 
 ought to sink him in the esteem of religious people ! 
 " What, say they, will the Calvinists of the present day 
 say to this view of the subject?" Many of those called 
 Calvinists in the present day are not so. If the words of 
 Calvin upon the very subject in question were printed by 
 Mr. F. as his own, they would be sufficient in the account 
 of great numbers of modern Calvinists to prove him an 
 Arminian. And will the Editors of the Theological Re- 
 pository stoop to appeal to popular religious opinion, 
 which on other occasions they hold in such sovereign 
 contempt? Ardent zeal, on certain occasions, is very 
 condescending. It is said of Mr. M'Lean, that he lately 
 advanced sentiments concerning original sin, and the obe- 
 
 * The reader may see this subject clearly and satisfactorily stated 
 in President Edwards's Sermons on Justification, pp. 13—27. 
 
210 Abuse of Reviews. 
 
 dience of Christ, which are not commonly received among 
 religious people, nor universally in his own connections. 
 How is it that these gentlemen, who profess to " respect 
 no man's person," do not hold hhti up to reproach ; and 
 ask. What will Calvinists of the present day say to this ? 
 
 " That this is not the scripture doctrine, they add, we 
 think has frequently been shown ; but by no one more 
 satisfactorily than by Mr. Fuller himself." Does Mr. F. 
 then, in his former pamphlet, place the peculiarity of re- 
 demption upon different ground ? AVith what face can 
 these writers insinuate that he does ? Had they quoted 
 his own statement of the doctrine, the reader would have 
 seen, that whether Mr. F. be right or wrong in his views, 
 he set out on the same principle in that piece, which he 
 maintains in his later publications. Let him speak for 
 himself. " I suppose Philanthropes is not ignorant, that 
 Calvinists in general have considered the particularity of 
 redemption as consisting, not in the degree of Christ's suf- 
 ferings, as though he must have suffered more, if more 
 had finally been saved, or in any insufficiency that attend- 
 ed them ; but in the sovereign purpose and design of the 
 Father and the Son, whereby they were constituted or ap- 
 pointed, the price of their redemption ; the objects of that 
 redemption ascertained, and the ends to be answered by 
 the whole transaction determined. They suppose the 
 sufferings of Christ, in themselves considered, as of infi- 
 nite value ; sufficient to have saved all the world, and a 
 thousand worlds, if it had pleased God to have consti- 
 tuted them the price of their redemption, and made them 
 effectual to that end. These views of the subject accord 
 with my own." 
 
 But it will be asked, does he not here represent Christ 
 as dying in the character of a shepherd for his flock, a 
 husband for his church, and a surety for his people ? He 
 does : but each of these particulars is adduced merely in 
 proof of a specialiUj of design in the death of Christ, and 
 not of the want of any sufficiency in the nature of the 
 atonement itself. If they prove more than this, they 
 prove more than the writer manifestly appears to have 
 
Abuse of Reviews. 211 
 
 intended. Every charg^e therefore of his having relin- 
 quished his sentiments, founded on those arguments, must 
 be nugatory. All of them go to establish, that the num- 
 ber of the saved was wholly dependent on the jmrpose of 
 the Father, and the design of the Son ; and wherein this 
 differs from " the peculiarity of redemption consisting in 
 the sovereign application of the atonement," I am not 
 able to perceive. Christ's dying as a shepherd for his 
 sheep, a husband for his church, and a surety for his peo- 
 ple, is the same thing in Mr. F.'s account as his dying 
 with a purpose or design, that his death should be applied 
 to their salvation, rather than others. It is manifest he 
 then thought, as well as now, that the obedience and death 
 of Christ, in themselves considered, were, like the sun in 
 the heavens, necessary for an individual, but sufficient for 
 a world ; sufficient for all, but effectual only to the elect. 
 
 These gentlemen would persuade their readers, that 
 upon ]Mr. F.'s present principles, Christ was equally 
 wounded for the transgressions of Judas Iscariot, as for 
 those of the apostle John. And if by this were meant 
 no more than that his death was in itself equally sufficient 
 for both, it certainly is the sentiment for which Mr. F. 
 pleads, and that in his earlier as well as his later publi- 
 cations. But if it means that tliere was the same design 
 towards both, this is not his sentiment ; nor is it to be 
 found in his later publications, any more than in his 
 earlier ones. 
 
 A very unjust and unfriendly insinuation has been made 
 by one of your correspondents, as though Mr. F.'s not 
 having answered his opponent, Mr. M'Lean, arose from a 
 consciousness of the badness of his cause.* That men 
 whose prejudices lie on that side of the question should 
 exult, and labour to provoke him to write, is no more than 
 is common in such cases. But it is well known that Mr. 
 
 * Dr. Stuart had suggested, that " it would gratify some persons to 
 knovp what effect Mr. M'Leau's Reply had produced on Mr. Fuller's 
 mind, especially as it appeared that he had greatly misapprehended 
 Mr. M.'s views." He also added, that "Mr. F. did not seem slow in 
 answering, when he had a good opinion of his cause." 
 O 2 
 
212 Abuse of Reviews. 
 
 F. has in several controversies, suffered his antagonist to 
 have the last word ; and when he has thought proper to 
 write, he has always been so slow in printing, that he has 
 seldom answered any considerable work in the same year. 
 From the time of Mr. M'Lean's pamphlet making its ap- 
 pearance, his hands have been so full of more important 
 business, as scarcely to afford him the opportunity to 
 read, much less to answer that performance. 
 
 Whether Mr. F. intends to make any reply, is best 
 known to himself. I know however, that several of his 
 friends have endeavoured to dissuade him from it. — (1) 
 From an apprehension that such disquisitions, united 
 with his other labours, may be injurious to his health. — 
 (2) Because of the illiberality of his opponent, in having- 
 interspersed his performance with a number of insinua- 
 tions, that Mr. F. had hiowinghj and ivilfully misrepre- 
 sented him. Such intimations become neither the christian 
 nor the man : they tend also to divert the reader's atten- 
 tion from truth, and to interest it in what is merely per- 
 sonal. Were I disposed, I am sure that I could make 
 out the charge of wilful misrepresentation against Mr. M. 
 in as many instances and on as good grounds, as those 
 which he has preferred against Mr. F. : But I would scorn 
 the attempt. Whatever mis-statements either of them 
 may have given of each others sentiments, and however 
 difficult it may be to account for them on fair grounds, I 
 am persuaded that neither the one nor the other is capable 
 of doing it knowingly and wilfully ; and a writer that will 
 maintain the contrary, whatever be his talents, is unwor- 
 thy of an answer. — (3) Because of the vast quantity of 
 misconstrued and distorted meaning put upon his words, 
 which will require to be set right ; and which is a task 
 not a little irksome both to the writer and the reader, and 
 which few men who can better employ their time would 
 wish to undertake.* 
 
 * It was not till seven or eight years afterwards, that Mr, Fuller 
 produced his admirable Strictures on Sandcmaiiianism, in reply to Mr. 
 M'Lean. Ed, 
 
REVIEW OF MR. SCOTT'S TREATISE ON FAITH. 
 
 The Warrant and Nature of Faith considered, with some Refereyices 
 to the various Controversies on this subject. By the Rev. Thomas 
 Scott. 1799. 
 
 Th e design of this treatise, if we rightly comprehend 
 it, is to discuss various important points, advanced in 
 Mr. Booth's "Glad Tidings to j^erishing sinners." We 
 are happy in perceiving that both these respectable wri- 
 ters agree, as to the complete warrant which every sinner 
 who hears the gospel has to believe in Christ for the sal- 
 vation of his soul, antecedent to all holy qualifications or 
 dispositions whatever ; a truth which leaves all unbeliev- 
 ers without excuse ; which points out the way of peace 
 to awakened sinners, and affords a plain direction to 
 gospel ministers to invite their auditors, without distinc- 
 tion, to a participation of eternal life. 
 
 This important truth, though plentifully taught in the 
 holy scriptures, and generally, if not universally, embraced 
 by the reformers, puritans, and nonconformists, has been 
 much opposed in the present century. Those writers who 
 have laboured to set aside the gospel offer, as inconsistent 
 with the doctrines of grace, have wi^h it explained away 
 the free invitations of the gospel, as they respect the 
 unregenerate ; considering them as addressed only to 
 sinners made sensible of their sin, and thirsting after 
 spiritual blessings ; and contending that no other descrip- 
 tions of men have any warrant to embrace them. This 
 notion Mr. Booth has successfully combated, proving, 
 beyond all just contradiction, that the invitations of the 
 gospel are addressed to sinners as sinners. 
 
 There are several important particulars however, in 
 which Mr. Booth and Mr. Scott disagree, and which are 
 
214 Review of Scott on Faith. 
 
 well worthy the attention of those who wish for clear and 
 accurate views of evangelical truth. Mr. Booth is partial 
 to the term warrant, and seems to have studiously kept 
 the idea of obligation out of sight. Mr. Scott, on the 
 other hand, undertakes to prove that faith in Christ is the 
 duty of all who hear the gospel, and observes, that no 
 warrant seems to be required for obedience to a plain 
 commandment. Considering faith however as implying 
 an all-important benefit, he admits the propriety of the 
 enquiry. What warrant a sinner has for expecting it from 
 his offended God. In this view, he observes, " the term 
 Av arrant signifies a ground of encouragement, authorising 
 an application, and giving sufficient reason to expect 
 success ; insomuch that he who applies in the prescribed 
 manner, cannot be rejected consistently with the truth of 
 the holy scriptures." Such a ground of encouragement, 
 Mr Scott allows to exist in the word of God, irrespective 
 of all holy dispositions whatsoever. 
 
 But Mr. Booth not only denies the necessity of a change 
 of heart to warrant our believing, but explodes the idea 
 of its being necessary to the act of believing itself; or as 
 he defines it, of relying on Christ for salvation ; contend- 
 ing also that prior to his justification, the sinner performs 
 no good act, but is an enemy to God. Mr. Scott takes 
 the opposite ground, maintaining that no man ever be- 
 lieved in Christ while under the dominion of sin ; that 
 saving faith is the eff'ect of regeneration, or the renewal 
 of an unholy creature to a right spirit ; and that those 
 who ' work not, but believe in him who justifieth the un- 
 godly,' are not persons who are inactive, but who "cease 
 to work in respect of justification ; " not enemies of God, 
 but having transgressed his law, are rendered for ever 
 incapable of being justified by any thing done by them- 
 selves; or in any other character than that of ungodly, 
 to whom mercy is shown merely out of regard to the righ- 
 teousness of him in whom they believe. 
 
 To establish these positions, Mr. Scott confines his 
 attention to one leading point, which makes up the body 
 
Revieiv of Scoti on Faith. 215 
 
 of his performance; namely, that faith is not a mere act of 
 the understanding, hit a holy exercise of the heart. Our 
 author seems to have apprehended, that if this idea could 
 be established, his work would be done, and to have 
 reasoned on some such principles as the following. — If 
 faith itself be a spiritual exercise, it must be the effect of 
 regeneration ; as no sinner, while an enemy to God, can 
 be induced by any influence, human or divine, to perform 
 that which is spiritually good. Farther : if faith be a holy 
 exercise, and presede justification, the sinner when he is 
 justified, though, being a transgressor of the law, he be 
 in the account of the judge of all, 'ungodly,' yet is not 
 actually at enmity with God ; inasmuch as every degree 
 of holy exercise must be inconsistent with such a state of 
 mind. 
 
 In the discussion of this leading point — which after all 
 we incline to think Mr. Booth does not deny, though he 
 may have advanced things inconsistent with it — Mr. Scott 
 goes over a great variety of topics, and examines various 
 passages of scripture, which had been produced on the 
 other side. The most forcible of his arguments appear to 
 be the following. — Our Lord assures us, that no man can 
 come to him, except he is taught of God, drawn of the 
 Father, and has heard and learned of him. And has this 
 teaching, drawing, hearing and learning, he enquires, 
 nothing holy in its nature ? Faith in Christ is not only 
 the source of all the obedience which follows after it, but 
 is itself «w act of obedience. But all obedience is the ex- 
 pression of love, and is never performed by an unrenewed 
 heart, not even by divine influence. Unbelief arises from 
 an evil heart, which ' loveth darkness rather than light : ' 
 faith therefore, which is its opposite, arises from the love 
 of light rather than darkness. As unbelief is attributed 
 to voluntary blindness, so faith is ascribed to a holy Dlu- 
 mination, to ' light shining into the heart,' which gives it 
 a holy bias. Regeneration is assigned as the reason why 
 some believed in Christ, while others received him not. 
 Of their believing on his name, this is given as the cause ; 
 
216 Review of Scott on Faith. 
 
 ' they ivere born, not of the will of the flesh, nor of the will 
 of man, but of God/ Faith in Christ is the effect and 
 evidence of regeneration. * Whosoever believeth that 
 Jesus is the Christ, is born of God.' That this is the 
 sense of the passage is evident from similar phraseology 
 being used of other effects and evidences of regeneration 
 by the same writer, and in the same epistle. ' Every one 
 that loveth is born of God— Every one that doeth rightcr 
 ousness is born of him.' Repentance is constantly repre- 
 sented as previous to forgiveness, and consequently to 
 justification, of which forgiveness is a branch ; it is also 
 generally mentioned as preseding faith in Christ, and in 
 some instances as influential on it. ' Repent and be 
 converted, that your sins may be blotted out. Repent 
 and believe the gospel. If peradventure God will give 
 them repentance to the acknowledging of the truth. Ye 
 repented not that ye might believe.' 
 
 Mr. Booth pleads that the word of God is the means of 
 regeneration, and the seed or principle of spiritual life. 
 Mr. Scott replies, not by denying either of these positions, 
 but by suggesting that we cannot explain the manner in 
 which God uses the word in regeneration, any more than 
 that in which animals and vegetables are produced ac- 
 cording to the course of nature. And though the word of 
 God be the seed from whence the fruits of grace arise, yet 
 must the ground be made good ere it will be received, so 
 as to become productive. 
 
 Mr. Booth alleges the case of the Prodigal, as favouring 
 his idea of there being nothing good in a man prior and 
 in order to believing. Mr. Scott replies, " And did our 
 Lord in this parable represent the returning sinner as 
 driven merely by distress to seek deliverance from God? 
 AVhat did he then mean by the expression, 'when he came 
 to himself? ' Is it not evident, that from that time he 
 possessed a right mind ; and are not all his expressions 
 those of sorrow and humiliation for sin, and of deep self- 
 abasement ? " 
 
 Mr. Booth suggests that the Publican, in the parable. 
 
Review of Scott on Faith. 217 
 
 far from considering himself as possessing any holy dis- 
 position, appears as a criminal deserving of destruction ; 
 and who dare not lift up his eyes to heaven, even when 
 he cried for mercy. Mr. Scott replies, " The question is 
 not in what light the publican viewed himself, but whe- 
 ther there was nothing in his spirit intrinsically better 
 than in that of the boasting Pharisee ; and whether his 
 self-abasing cry for mercy was not an exercise of true 
 holiness? That it sprang from humility and contrition, 
 and was not extorted by mere terror, the Lord himself 
 testifies. ' I tell you that this man went down to his 
 house justified, rather than the other; for every one that 
 humbleth himself shall be exalted.' This testimony ought 
 to be decisive." 
 
 Finally : Mr. Booth suggests, that if there be any holi- 
 ness previous to justification, those characters in whom 
 it is found may be justified, if not wholly, yet in part by 
 their own righteousness. Mr. Scott replies, by alleging a 
 principle in which we suppose all Calvinistic divines were 
 agreed ; namely, that no degree of good whatever in crea- 
 tures, who have once broken the divine law, can in the 
 least avail towards their justification ; and that a renun- 
 ciation of our own righteousness, imaginary or real, is of 
 the essence of faith in Christ. 
 
 We have felt much interested in this serious discussion. 
 The parties appear in some few instances to have mis- 
 taken each other's meaning, as is commonly the case more 
 or less in controversial writings. On the one hand, the 
 question is not whether a carnal heart will, of its oivn ac- 
 cord, believe in Christ, but whether it does so, under divine 
 influence, without any predisposition of the will ? On the 
 other hand, the question in dispute is not concerning a 
 warrant, but a xvillingness to believe ; nor in what light it 
 is necessary for a sinner to view himself in his application 
 for mercy, but of what manner of spirit it is necessary for 
 him to be, ere he will rightly apply? Neither do we 
 perceive how regeneration by or without the word, can 
 affect the question at issue between these writers, which 
 
gX8 Review of Booth on Faith. 
 
 is, whether regeneration presede faith? If faith were 
 understood as a belief of the word, and the mind were 
 allowed to be passive in it, it possibly might : but if the 
 belief of the word be not faith, but as Mr. Booth considers 
 it, something " presupposed," the influence of the word 
 upon the soul, whatever it is, and in whatever way, one 
 should think must be the same. The mind is certainly 
 active in its " reliance " on Christ for salvation, and such 
 activity we think Mr. Booth will not assert to be the 
 effort of an unregenerate heart. 
 
 We earnestly wish those who may have read one of 
 these treatises to read the other, and any thinking serious 
 mind will find himself amply repaid for the perusal. 
 
 REVIEW OF MR. BOOTH'S TREATISE ON FAITH. 
 
 Glad Tidings to perisJiinff sinners ; or the genuine Gospel a complete 
 Warra7it for the ungodly to believe in Jesus. By the Rev. Abraham 
 Booth. Second edition, improved. 
 
 We have already expressed our sentiments of this 
 work, in reviewing Mr. Scott's " Warrant and Nature of 
 faith," which was occasioned by it. In the present edition 
 Mr. Booth has made some alterations, and some additions. 
 We observe with pleasure, he has expressed himself with 
 more caution, as to the nature of faith in Christ, than 
 before. In the first edition, "a firm persuasion of his 
 being the promised Messiah, and that the christian religion 
 is from God," was excluded from the definition, and only 
 considered as something "presupposed" in believing. 
 But in this it is " a general persuasion " of these truths 
 only, that is thus represented. This we consider as un- 
 exceptionable. 
 
Review of Booth on Faith. 219 
 
 We wish Mr. Booth had been equally attentive in his 
 revision of chap. iii. wherein the objections are answered. 
 As to those persons who plead for any disposition of heart 
 being necessary to warrant an application to Christ, who- 
 ever they are, we have nothing to say in their behalf. But 
 those who, with Mr. Scott, consider regeneration as ne- 
 cessary, in the nature of things, to believing, whether they 
 be right or wrong, appear to be rather unfairly treated. 
 Far be it from us to accuse this truly respectable writer 
 of wilful misrepresentation : we are persuaded he is in- 
 capable of it. But it is no uncommon thing for an author 
 in the heat of controversy, to be insensibly warped from 
 the line of a fair and impartial statement of the senti- 
 ments of his opponent. 
 
 " It is objected," says Mr. Booth, " though it be not 
 necessary for a sinner to know that he is born again, be- 
 fore he believe in Jesus Christ ; yet regeneration itself 
 must presede faith ; for the heart of a sinner being natu- 
 rally in a state of enmity to the divine character, he will 
 never turn to God, while in that situation, for pardon and 
 acceptance." To this he answers, " Before this objection 
 can justly be considered as valid, it must be evinced not 
 only that regeneration presedes faith, but also that it is 
 necessary to authorise a sinner's reliance on Jesus Christ." 
 But why must this be first evinced ? The objection, from 
 whomsoever Mr. Booth took it, appears manifestly, not 
 expressive of the sentiments defended by Mr. Scott, 
 who, we are persuaded, detests the idea of any holy dis- 
 position authorising a sinner to come to Jesus. He con- 
 tends however, that without it he never will come. A 
 state of mind may be necessary, in the nature of things, 
 to our coming to Christ, which is no part of the " warrant" 
 for so doing. Mr. Booth himself admits a speculative 
 change of mind, with a conviction of sin, to be so ; yet 
 as he elsewhere justly observes, " It is not under the no- 
 tion of being deeply awakened in conscience, that sinners 
 must first believe in Jesus, but as transgressors." Why 
 then may not Mr. Scott, or those of his sentiments, be 
 
220 Review of Booth on Faith. 
 
 allowed to argue in the same manner, with respect to the 
 necessity of a change of heart ? AVhy does Mr. Booth 
 insist, that if it be necessary at all, it must be necessary 
 for the purpose of authorising him to come ? Finally : 
 "Why does Mr. Booth allege, that a persuasion of rege- 
 neration being necessary to believing, must lead the 
 awakened sinner to " investigate the state of his own soul 
 in search of it, with much the same solicitude as if he 
 considered it as a warrant." All these allegations appear 
 to be equally directed against what he allows, as what he 
 opposes. If conviction of sin may be necessary to be- 
 lieving, without affording any warrant for it, so may rege- 
 neration ; and if a persuasion of the necessity of regene- 
 ration to believing must needs turn the attention of a 
 sinner into a wrong direction, such a persuasion respect- 
 ing conviction of sin must have the same effect. 
 
 Again : " It has with confidence been demanded," says 
 Mr. Booth, " whether, if sinners must not come to Christ 
 as penitent, and as possessing a holy disposition, they are 
 to believe in him as impenitent, and as under the reign- 
 ing power of their depravity. But this, adds he, like some 
 other objections, is not pertinent ; for the question is, 
 what is the proper warrant for a sinner to believe in 
 Jesus." Now, so far as we are able to judge, the con- 
 trary of this is true. The question here was not, what is 
 the proper warrant for a sinner to believe in Jesus, for 
 that is not a matter of dispute ; but what is the state of 
 Jiis heart in the moment when he first believes. — Mr. Booth's 
 answer appears to be evasive. '■ A sinner must come, he 
 says, neither as penitent nor as impenitent, but merely 
 under the character of one that is guilty and perishing." 
 The term as, in the objection, means the character which 
 the sinner actually sustains ; but in the answer, the cha- 
 racter under which he is to view himself. It is thus, as 
 we apprehend, that the objection is evaded. Mr. Booth 
 would not say, that in coming to Christ, a sinner is nei- 
 ther penitent nor impenitent ; yet to meet the objection, 
 it is necessary he should say so ; for the question is not. 
 
Review of Booth on Faith. 221 
 
 under what character a sinner must view himself in 
 coming to Christ ; but what character, with regard to 
 penitence or impenitence, does he actually sustain. 
 
 It is not our object to enter into Mr. Booth's reasonings, 
 many of which we cordially approve ; but barely to state 
 in a leading instance or two, wherein we conceive he has 
 not done justice to his opponents. 
 
 AVe shall only add a few remarks on the Note, which 
 Mr. Booth has introduced in answer to a passage in our 
 review of Mr. Scott's " AVarrant and Nature of Faith." 
 It was our design in that review to give, according to the 
 best of our capacity, an impartial statement of the con- 
 troversy. Mr. Booth however complains of a misappre- 
 hension of his meaning. He had said, " If sinners be 
 reconciled to God and his law, previous to believing 
 in Jesus, and to a view of revealed mercy, it should seem 
 as if they had not much occasion either for faith, or grace, 
 or Christ. Because it must be admitted, that persons of 
 such piety are already accepted of God, bear hlf image, 
 and are in the way to heaven." On this passage we re- 
 marked, ' Mr. Booth suggests, that if there be any holi- 
 ness previous to justification, those characters in whom 
 it is found may be justified, if not wholly, yet in part, by 
 their own righteousness.' We have no objection to ac- 
 knowledge, on a revision of the subject, that Mr. Booth's 
 words did not warrant this construction ; and that it had 
 been better to have quoted them as they were, than to 
 have put any construction upon them. We also acquit 
 Mr. Booth of the obnoxious principle alluded to. But 
 having said thus much, it requires to be added, that the 
 above sentence, which stands the same in both editions, 
 appears to be far from defensible. 
 
 First : It represents that which is pleaded for only as 
 an essential jJcirt of a sinner's return to God, as though 
 it were a ivhole, sufficient to denominate his character as 
 a saint, and to prove his being accepted of God. It was 
 necessary that the prodigal should 'come to himself,' justify 
 his father's conduct, and condemn his own, before and in 
 
233 Review of Booth on Faith. 
 
 order to his return : but the necessity of his return was 
 not thereby superseded, nor was he accepted of his 
 father until he did return. It is true, the father beheld 
 him ' while a great way off,' and met the first movement 
 of his heart towards him : but whatever were his kind 
 designs, he was not accepted, according to the established 
 laws of the house, till he had actually returned. It was 
 not necessary, that while he thus justified his father's 
 character, he should be ignorant of his readiness to for- 
 give. Without a persuasion of this, however he might 
 have reproached himself, he could have had no encourage- 
 ment to return as a supplicant. Nor is it supposed that 
 a sinner, in being brought to justify God as a lawgiver, 
 must needs be ignorant of his being revealed as the God 
 of grace : but the question is, whether in the order of 
 things, it be possible for him to see or believe any grace 
 in the gospel, beyond what he feels of the equity of 
 the law? He may be persuaded of God's exercising 
 what is called pardon ; and knowing himself to be a 
 sinner, exposed to wrath, he may be affected with it : 
 but it cannot possibly appear to him to be a gracious 
 pardon, any farther than as he feels reconciled to the 
 justice of his claims as a lawgiver. To suppose it pos- 
 sible that we should believe the doctrine of grace, with- 
 out being first made to feel the equity of the law, so as 
 to justify God and condemn ourselves, is to suppose a 
 contradiction. There is no grace but upon this supposi- 
 tion, and we cannot see that which is not to be seen. 
 Whatever promises there may be to the least degree of 
 holiness, if they respect the first movement of the heart 
 towards Christ, it is under the consideration of its issuing 
 in faith in him, without which no works of a sinful crea- 
 ture can be accepted ; such promises therefore ought not 
 to be brought for the purpose of superseding it. ' He 
 that coraeth to God must first believe that he is, and that 
 he is a rewarder of them that diligently seek him.' Many 
 promises also are made to believing : but if from hence 
 we were to infer, that a man is sufficiently blessed in 
 
Review of Booth on Faith. 223 
 
 believing, so as to render coming to God unnecessary, we 
 should put a force upon the scriptures. Believing is sup- 
 posed to have its immediate issue in coming, and there- 
 fore is treated in the scriptures as in effect the same thing. 
 John vi. 35. 
 
 Secondly : It is supposed, that when once a sinner is 
 accepted of God, he has but little occasion for either faith 
 or grace, or Christ, in comparison of what he had before. 
 " If after a person is reconciled to the divine character," 
 says Mr. Booth, " he applies to Christ for justification, 
 he cannot, consistently with his new state, believe in him 
 as justifying the ungodly, nor consider himself as entirely 
 worthless, and on a level with sinners in general." But 
 (1) This supposes him not only to be renevved in the spi- 
 rit of his mind, but to be conscious of it, which Mr. Booth's 
 opponents do not contend for. (2) Supposing he were 
 conscious of it, did not ' Abraham believe on him that 
 justifieth the ungodly;' and that many years after his 
 being a good man, and a believer ; and did he not con- 
 sider himself at that time as " entirely worthless, and as 
 to acceptance with God, on a level with sinners in gene- 
 ral ? " (See Rom. iv. 3 — 5, compared with Gen. xv. 6. 
 xii. 1 — 3. Heb. xi. 8.) AVe might add, does not every 
 good man stand in the same need of faith, and grace, 
 and Christ, with respect to justification, as at the first 
 moment when he believed ? And in all his approaches 
 to God for this blessing, does he not consider himself as 
 " entirely worthless, and upon a level with sinners in 
 general ? " 
 
REVIEW OF MR. BOOTH'S SERMON : 
 
 " The Amen of social Prayer." 
 
 The summary of prayer given by our Saviour to his 
 disciples, stands unequalled for conciseness and compre- 
 hensiveness. Every petition, and almost every word in 
 such a prayer, may be expected to contain an important 
 meaning. That such a meaning is comprehended in the con- 
 cluding term, and which forms in itself a perfect sentence, 
 the judicious author of this sermon has fully evinced. 
 Previous to his attempting this, however, he expresses 
 his utter dislike of the practice of preaching from a single 
 word, as a trial of skill, and offers what must appear to 
 every candid reader a sufficient reason for his complying 
 with the request of his brethren in this instance.* 
 
 Having stated the scriptural meaning of the term 
 ' Amen,' he proceeds to consider various important truths, 
 directions, encouragements, cautions, and reproofs, which 
 are suggested by it. Particularly, That to close our pray- 
 ers with a suitable Amen, they are required to be offered 
 with understanding : for without knowing the revealed 
 will of God, and our own unworthiness as sinners before 
 him, believing in the alsufficient atonement and prevailing 
 intercession of Christ, and depending on the aid of the 
 Holy Spirit, we cannot hope for success in our petitions 
 — With, fervour : for if we be not in earnest in our pray- 
 ers, our Amen loses its emphasis, and becomes a super- 
 ficial formality, a mere word in course — Also with expec- 
 tation : for the animating principle of our ' so be it,' 
 arises from the grounds we have to believe that so it shall 
 he. Our ohligation to pray, is not from hence ; but our 
 
 ♦^ This Sermon was one of a series of discourses on the Lord's 
 Prayer, delivered at the Monthly Meeting in London, and published 
 by desire of the Ministers who heard it. 
 
Review of Booth on Prayer. 225 
 
 encouragement is. AYc are not warranted to expect an 
 answer to our prayers, at the time and in the manner we 
 may prefer ; but in God's time and manner we are. We 
 have no ground to hope for success in prayer against the 
 prevalence of our corruptions, unless we also watch 
 against them : but so praying we have. 
 
 Farther: That the Amen of prayer suggests various 
 reproofs and solemn cautions, both to those who lead, and 
 those who unite in the worship. Particularly, in him who 
 leads, or is the mouth of the assembly, it reproves all words 
 which persons of the weakest capacity do not understand ; 
 all quaint expressions, or terms or phrases that are adapt- 
 ed to raise a smile, or which in any way savour of wit or 
 contrivance ; all ambiguous language, or words of doubt- 
 ful meaning ; all contending or arguing for or against a 
 doctrine ; and every thing like anger, envy or malignity, 
 or which has a natural tendency to interfere with devout 
 attention, deep solemnity, and the lively exercise of 
 holy aftections towards God : for to all or any of these 
 things, how shall a serious assembly say. Amen ? — In those 
 who silently unite in this solemn duty, it cautions against, 
 and severely reproves, every degree of negligence respect- 
 ing their attendance at the place of prayer, before the 
 devotional exercise begins ; all wandering thoughts and 
 inattention during the exercise ; all unkind, unsociable, 
 and immoral feelings towards one another ; and all aver- 
 sion of heart from the genuine meaning of the ascriptions, 
 confessions, or petitions, which are presented : for with 
 such frames and feelings, how can they with a good con- 
 science say Amen ? 
 
 The sermon concludes with a very solemn and interest- 
 ing address to those w^ho take the lead in prayer, those 
 who unite in it, and those who pay little or no regard to 
 it. On the whole, the w riter of this Review feels thankful 
 to God, and the worthy author, for having seen this highly 
 interesting publication.* 
 
 * In a private note Mr. Fuller added, that he thought this Sermon 
 one of the best that Mr. Booth or any other man ever delivered. 
 P 
 
REVIEW OF THE MEMOIRS OF REV. JAMES GARIE. 
 
 It is good to read the lives of holy men ; and the more 
 holy they have been the better. Some readers, it is true, 
 are not satisfied unless they discover in others the same 
 low, grovelling, half-hearted kind of life, which they find 
 in themselves. But satisfaction of this sort is better 
 missed than found. It is good to be reproved, and stirred 
 up to labour after greater degrees of spirituality, than any 
 which we have hitherto attained. 
 
 It is good also to observe the difference between the 
 accounts of the same person as communicated by a friend, 
 and by himself. As given by the former, the character 
 appears nearly faultless; as depicted by the latter, it 
 abounds with imperfection. Whence this difference ? We 
 know more of ourselves, than any other person can know 
 of us. What then will our lives be, when declared by Him 
 who knoweth all things ? Well might one of the greatest 
 and best of men desire, that he might be found in him ! 
 
 It is pleasant that in the same years, months and days, 
 that we have been walking in the ways of God ourselves, 
 others, whom we knew not, were travelling in the same 
 direction, and with kindred sensations. What a society 
 shall we find assembled, when we get home ! We read 
 the lives of eminently holy men in former times, and when 
 we come to their decease, are ready to ask with a sigh. 
 Are there any such men to be found in these days? God 
 hath a reserved people however, in this as well as in every 
 other age. 
 
 The characters of men are chiefly known by trial. It is 
 not how we may feel and conduct ourselves in times when 
 we have nothing in particular to affect us ; but how we 
 bear the temptations and afflictions, the smiles and the 
 frowns, the evil reports and the good reports of the world. 
 
Review of Garie's Memoirs. 227 
 
 that determines what we are. Mr. Garie had his share 
 of these trials. Doubtless there are men who have passed 
 through greater : but his were sufficient to furnish proof 
 of his being not only a true christian, but an eminent 
 servant of Jesus Christ. In his removals from place to 
 place, he appears to have kept his eye on one object, and 
 in patience to have possessed his soul.* 
 
 AVhile however we admire his piety, meekness and 
 patience, it becomes us to learn instruction from the things 
 which befel him. In his first removal we see the danger 
 of congregational churches submitting to the influence and 
 direction of a few opulent individuals (whose desire it fre- 
 quently is to obtain a minister who shall deal gently with 
 their vices) till, lightly esteeming their greatest mercies, 
 they are justly deprived of them. 
 
 In determining on the question of joining the established 
 church, we find him frankly avowing the influence of early 
 spiritual advantages which he had there received, of the 
 amiable and dear friends he had in it, and of what he 
 accounted the leadings of providence. But no mention is 
 made of his enquiring into the revealed ivill of Christ upon 
 the subject; nor any intimation given, that, after having 
 examined the scriptures, he was convinced that a national 
 establishment was the most consistent with them. 
 
 * Mr. Garie was one of the ministers who, in the year 1790, at- 
 tempted to disseminate the gospel in some parts of Ireland. After 
 preaching several months at Sh'go, with every appearance of success, 
 the new place of worship was rudely attacked, and the windows de- 
 molished, the day after it had been opened by Mr. Garie. A second 
 attack followed, and also a third, until the meetinghouse was burned 
 down, and a dreadful outrage committed on one of his principal friends. 
 Mr. Garie still continued at his post, though in imminent danger of his 
 life, and was obliged to change his lodgings every night. A man 
 entered his room one evening, with a pistol in his hand, threatening 
 his life. Mr. Garie advanced towards him, holding up a small bible ; 
 and with a smiling countenance, looked his rude visitor full in the face. 
 Struck with his mild and innocent appearance, the man immediately 
 retired from him, and his life was preserved. Mr. Garie afterwards 
 returned to Scotland, where he encountered various difficulties, but 
 was finally settled at Perth, and died in 1802, Ed. 
 
 p 2 
 
228 Mr. Bevans's Defence of the Quakers. 
 
 In the repulses he met with, we cannot but perceive 
 the lamentable evils which arise from the church being so 
 connected with the world, as that the best interests of a 
 christian congregation shall be decided by the prejudices 
 and intrigues of men, who care not for its spiritual wel- 
 fare, and the greater part of whom may be strangers to 
 true religion. 
 
 We are glad to find that Mr. Garie's family, like that of 
 Mr. Pearce's, has been thought worthy of the patronage 
 of the religious public. It speaks well for our times, that 
 the families of men who have been eminent in disinter- 
 ested labours for God, are provided for by his people. 
 The spirit discovered in Mr. Garie's diary will both re- 
 prove, and provoke to emulation, those who are in any 
 degree likeminded ; and may convince others, that religion 
 is not a cunningly devised fable, but a solemn reality. 
 
 REVIEW OF MR. BEVANS'S DEFENCE OF THE CHRISTIAN 
 DOCTRINES OF THE SOCIETY OF FRIENDS. 
 
 The religious denomination usually stiled Quakers, 
 which had, for ages, like Issachar, been quietly dwelling 
 in their tents, became considerably agitated at the com- 
 mencement of the present century, in consequence of an 
 American female preacher, Hannah Barnard, having dis- 
 seminated Socinian principles in this country, and main- 
 tained that they were the doctrines of the primitive Qua- 
 kers. An animated controversy ensued, and there were 
 not wanting some who advocated the cause of the here- 
 tical stranger. Mr. Bevans, then in connection with this 
 society, and since the Author of a learned and elaborate 
 Enquiry into the Genuineness of the two first chapters of 
 Matthew's Gospel, against the exceptions of Dr. Carpen- 
 
Mr. Bevans*s Defence of the Quakers. 229 
 
 ter and other Socinian writers — a work which has been 
 liberally patronised by some of the Principals of the 
 university of Oxford — took a leading part in the present 
 controversy, and wrote an able " Defence of the Christian 
 Doctrines of the Society of Friends, against the charge 
 of Socinianism." Having explored the writings of the 
 original founders of his denomination, he saw sufficient 
 reason to believe that their sentiments, in reference to the 
 points in dispute, were on the side of orthodoxy, though 
 accompanied with some ambiguous expressions which 
 were liable to objection. 
 
 To this Defence were added, some strictures on Mr. 
 Evans's " Sketch of the different Denominations," show- 
 ing that this writer, who had intermeddled in the dispute, 
 had not only grossly misrepresented the Quakers, in spite 
 of all remonstrance, but that " his whole performance 
 was evidently devoted to the cause of the Socinians and 
 Universalists." 
 
 Mr. Bevans became the personal friend of Mr. Fuller, 
 and when he undertook to republish " Hannah Adams's 
 View of Religions," to which he prefixed his incomparable 
 Essay on Truth, Mr. Bevans furnished a valuable article 
 for the work, under the title of " Friends," containing a 
 correct detail of their leading sentiments. Afterwards, 
 when Mr. Bevans published his " Defence," as stated at 
 the head of this paper, Mr. Fuller wrote a Review of it 
 for one of the monthly journals, which cost him, as he 
 acknowledged, considerable labour, and furnishes one of 
 the finest specimens of his candour and liberality, while 
 it abounds with the usual acumen and fidelity of the 
 writer. The introductory part of it, relating merely to 
 the circumstances in which the controversy originated, 
 is comprised in the above statement, in order to make 
 room for the following judicious observations on the doc- 
 trine of atonement, the inspiration of the scriptures, and 
 the nature of divine teaching, which are the leading points 
 of this interesting article. Ed. 
 
230 Mr. Bevans's Defence of the Quakers. 
 
 Concerning the atonement or satisfaction of Christ, 
 Penn and Claridge profess to reject what they term " the 
 vulgar doctrine of Satisfaction;" and our author allows 
 them to have disowned *' vicarious atonement," and " the 
 appeasing of vindictive wrath." We should be sorry to 
 affix ideas to terms which were not in the mind of the 
 writer ; but if we understand them, atonement is repara- 
 tion made to the injured authority of the divine law. 
 " Vicarious atonement " is for that reparation to be made 
 by a substitute, who endures the curse of the law in the 
 sinner's stead ; and " the appeasing of vindictive wrath," 
 is not the changing of God's mind from hatred to love ; 
 but having expressed his displeasure against sin, in the 
 death of his Son, justice is satisfied, and he can now 
 consistently display his compassion to sinners for Christ's 
 sake. 
 
 We do not think it was the intention of these writers 
 to favour the Socinian doctrine ; but in opposing the 
 crude notion of Christ's having so paid the debt, as to 
 lay the Governor of the world under a natural obligation 
 to discharge the debtor, and that immediately, or without 
 the intervention of repentance and faith, we cannot but 
 observe that they have made very near advances to it. 
 We earnestly entreat our author and his connections to 
 reconsider this subject, and carefully to examine whether 
 they may not renounce this notion, without giving up our 
 Saviour's " vicarious atonement," or his having endured 
 the curse of God's righteous law in the sinner's stead. 
 Were we to abandon this idea, we could affix no meaning 
 to a great part of the fifty-third chapter of Isaiah ; nor 
 should we feel any solid ground on which to rest our 
 everlasting hopes. 
 
 In chap. V. and vi. our author proceeds to examine the 
 sentiments of the early Friends, concerning the Scrip- 
 tures. Penn, Barclay, and others, certainly were not 
 Socinians on this subject, any more than on the foregoing 
 ones ; but they wrote much to prove that the scriptures 
 were not the only, nor the primary rule of faith and man- 
 
Mr. Bevans's Defence of the Quakers. 231 
 
 ners ; for this honour they ascribe to the Spirit as dwell- 
 ing in man. This position, though wide of Socinianism, 
 yet led them to write in a manner very capable of being 
 turned by an ingenious Socinian to the advantage of his 
 cause. 
 
 It is with pleasure we find the early Friends acknow- 
 ledging the scriptures to have been written by divine in- 
 spiration, and to be the words of God ; and also that 
 " whatever doctrine or practice, though under pretensions 
 to the immediate dictates and teachings of the Spirit, is 
 contrary to them, ought to be rejected as false and erro- 
 neous." But we do not perceive the consistency between 
 this and their denying them to be the principal rule of faith 
 and manners ; that is, the principal rule by which the other 
 is to be judged of. Ought we to try the truth of the scrip- 
 tures then, by their agreement with what we suppose to 
 be the dictates and teachings of the Spirit within us ? 
 Or the truth of these supposed dictates and teachings, by 
 their agreement with the scriptures ? The above conces- 
 sion appears to be in favour of the latter, and so to decide 
 the question. 
 
 We readily admit that the Spirit of God is greater than 
 the scriptures, as God is greater than the greatest of his 
 works ; and that by his renewing influeL»je the mind is 
 taught to know, what it would never form just concep- 
 tions of without it. This we consider as that anointing, 
 of which the apostle speaks ; by which believers are said 
 to * know all things.' But we do not perceive the pro- 
 priety of calling this " a rule of faith and manners." Xhe 
 extraordinary revelations of the Spirit, such as those of 
 David, concerning his pursuit of the Amalekites ; and to 
 Paul, respecting his going into Bithynia, — were indeed a 
 rule to them, as much as a written revelation is to us. 
 But it is very unsafe to reason from them to the ordinary 
 teachings of the Holy Spirit, since the ' sealing up of the 
 vision and prophecy.' The one w^as a revelation of new 
 truths to the mind : the other enables us to discern the 
 glory of that which is already revealed. The former sup- 
 
232 Mr. Bevam's Defence of the Quakers. 
 
 plied the want of a perfect rule, while the sacred writings 
 were incomplete : the latter teaches us how to walk by it, 
 now that it is completed. The teaching of the Holy 
 Spirit, we conceive, is that which forms us by the rule, 
 rather than the rule itself. 
 
 It has been said by Antinomians, that it is not the 
 moral law, but the Holy Spirit in their hearts, which is a 
 rule to them. Our answer has been. You confound the 
 rule of a holy life with the cause of it. Whatever is a 
 rule to us must be known, or knowable by us ; but the 
 Holy Spirit in the heart is a secret spring, of which we 
 can know nothing, but by its effects. It is the source of 
 all spiritual judgment and action ; but the rule by which 
 we are to judge and act, is God's revealed will. Whether 
 this answer be just; and if it be, whether it does not apply 
 alike to both cases, — we hope will be seriously and can- 
 didly considered. 
 
 With respect to the question between our author and 
 his opponent, we have no hesitation in saying. That the 
 early Friends would neither have approved nor endured 
 the opinions of Hannah Barnard. It is true, they each 
 set up a rule superior to the scriptures ; but that of the 
 one is the reason of the individual ; the other, the teach- 
 ings of the Spirit. By the rule of Hannah Barnard, many 
 parts of the present canon of scripture are rejected as 
 untrue ; by theirs, the whole is admitted to be authentic. 
 She rejects the account of the miraculous conception, of 
 the miracles, and of the resurrection of Christ. But Bar- 
 clay considers it as " damnable unbelief, not to believe 
 all those things to have been certainly transacted, which 
 are recorded in the holy scriptures concerning them." 
 
 The seventh, eighth, ninth, and tenth chapters contain 
 a Review of the Charges exhibited against Hannah Bar- 
 nard, with her Answers, &c. The former appear to be 
 worded with great caution, and proved beyond all just 
 contradiction. By her answers, in several instances, she 
 departs from christian ground, and ought to rank as a 
 Deist. The partiality discovered for her cause by Mr. 
 
Mr. Bevans's Defence of the Quakers. 233 
 
 Evans, in his " Sketch of the Denominations," adds ano- 
 ther to the numerous proofs which have gone before, that 
 Socinianisra feels a sympathy (as of one that is near akin) 
 with Infidelity. 
 
 The sentiments of the Friends on the unlawfulness of 
 war, under the christian dispensation, are well known. 
 Hannah Barnard has advanced a step farther, maintaining 
 that war is in itself wrong ; and consequently that the 
 wars of the jews with the seven nations of Canaan, could 
 not have been made with the divine approbation. Were 
 we to judge of the sentiments of the Friends by those of 
 Anthony Benezet, who considers war as having been 
 suftered rather than approved under the old testament, in 
 like manner as men were 'suffered to put away their 
 wives ;' we must acknowledge that we could not perceive 
 their consistency with the commandments of God to Israel 
 to make war on the Canaanites, and his displeasure 
 against those who refused. But as he is not one of the 
 early Friends, and what he has written is considered as 
 only his private opinion ; the sentiments of the Society, 
 on this subject, are to be sought elsewhere. 
 
 Their disapprobation of all war appears to be confined 
 to the christian dispensation, and to be founded on such 
 passages as Matt. v. 38, 39. ' Ye have heard that it hath 
 been said, An eye for an eye, and a tooth for a tooth : but 
 I say unto you, that ye resist not evil.' The law, they 
 suppose, warranted a retaliation of injuries ; but that the 
 gospel requires forbearance and forgiveness. We do not 
 think it was the design of our Lord, in this passage, to 
 oppose the genius of the gospel dispensation to that of 
 the law, but to rectify the abuses which had been made of 
 the latter by the false glosses of the jews, who perverted 
 the lawful punishments of the magistrate, as allowed in 
 Exod, xxi. 24, to the purposes of revenge and private 
 retaliation. But whatever we may think of this, and of 
 the lawfulness of resisting unjust aggression, or threatened 
 invasion, we see nothing in the principle, as maintained 
 by the Friends, that reflects on the justice of the wars of 
 
234 Mr. Bevans's Defence of the Quakers. 
 
 Israel, which they consider as founded on divine autho- 
 rity. 
 
 Upon the whole, though we differ from the Friends in 
 many important particulars, and have, we hope, with 
 christion candour, stated our objections to some of them ; 
 yet there are many things in this work which afford us 
 pleasure. It is gratifying to see so unanimous and deci- 
 ded a stand made against the spirit of Infidelity, under 
 the form of Unitarianism ; and to find it conducted with 
 so much calmness and justice. Such cases as those of 
 Hannah Barnard are permitted to try, not only indivi- 
 duals, but societies. It is pleasant also to observe in our 
 author, a familiar acquaintance with the writings of 
 others, besides those of his own denomination. We can- 
 not but from hence entertain a hope, that he, and the 
 Friends in general who may give the foregoing remarks a 
 perusal, will take them in good part, and candidly con- 
 sider the force of them. It is from such a mutual inter- 
 change of sentiments between different denominations, 
 who have been in different habits of thinking, that each 
 is likely to derive advantage. In this way we may be 
 candid, charitable, and liberal, without becoming indiffer- 
 ent to religious principles. 
 
 The work itself is elaborate, and fraught with informa- 
 tion on the subjects it embraces. It contains much close 
 thinking and conclusive reasoning. We will only add, 
 that though it is natural and proper for a society to vindi- 
 cate the principles of its first founders, when they are 
 misrepresented ; yet in pursuing this object, there is danger 
 of considering their opinions as oracular. " The first of 
 considerations," as this writer allows, '^ is not who has 
 believed, — but what is the truth?" 
 
REVIEW OF THE REV. CHARLES JERRAM'S LETTERS 
 ON THE ATONEMENT. 
 
 The many able productions which have appeared in 
 defence of this important doctrine, might seem to render 
 all future vindications of it unnecessary. But while its 
 adversaries write, and labour to exhibit it in a false and 
 exceptionable point of light, its friends must write also, 
 though it be only to restate its evidence, and to correct 
 their misrepresentations. 
 
 By the advertisements at the end of these Letters, wo 
 learn who was the author of the excellent " Letters to a 
 Universalist," hitherto known by the name of Scrutator. 
 The occasion of both these pieces appears to be nearly 
 the same. The Universalists in the neighbourhood of Mr. 
 Jerram having been very assiduous, it seems, in propa- 
 gating their principles, he has felt it his duty to vindicate 
 the doctrines which they have attempted to discredit. 
 
 But how is this ? Do Universalists diso^vn the atone- 
 ment? It is well known that the adversaries of the 
 atonement have long been friendly to universalism ; and 
 Mr. Vidler was warned, at the outset of his career, " to 
 beware of the whirlpool of Socinianism : but is it so, that 
 they have actually formed a junction ? The writer op- 
 posed in these Letters does not profess to reject the 
 doctrine of atonement, but to give a new exj)lanation of 
 it. Such, we recollect, was the object of a pamphlet 
 published not long since by a Mr. John Simpson of Hack- 
 ney, entitled "Plain thoughts on the new-testament 
 doctrine of Atonement ; " and the explanation given by 
 him amounted to this, namely. The reconciliation of the 
 mind to God, or conversion ! 
 
 But wherein is the difference between the scheme of 
 these ^vriters, and that of Socinians in general ? According 
 to Mr. Simpson, it lies in this : many of the latter, with 
 
236 Mr. Jerram on the Atonement. 
 
 Dr. Taylor, make atonement to consist in the reconci- 
 liation of our heathen ancestors to Christianity, to the 
 superseding of personal conversion in their descendants ; 
 and this, he thinks, renders it almost, if not altogether, a 
 nullity. To this we take the liberty of adding, Socinians 
 in general renounce not only the doctrine, but the word 
 atonement, which they are very well aware conveys the 
 idea of satisfaction. But Mr. Simpson, and the Universal- 
 ists, though they agree with their brethren in rejecting 
 the doctrine, yet seem to think it best to retain the word, 
 and to put their own sense upon it. 
 
 Mr. Jerram considers this merely a piece of artifice. 
 " Under pretence of being advocates for the atonement, 
 he says, they have attempted to undermine it, renouncing 
 the doctrine while they retain the name. They have 
 chosen to call this doctrine, as it has for ages been under- 
 stood by all denominations of christians, any thing but 
 the atonement ; and have appropriated the name to a set 
 of notions which bear no more resemblance to the ideas 
 which it has hitherto been accustomed to designate, than 
 the writings of Socinus to the epistles of St. Paul. This 
 artifice has so far succeeded, as sometimes to prevent the 
 alarm which a naked statement of their real sentiments 
 would have occasioned. Persons, who have always been 
 taught to consider the atonement of Christ as the only 
 foundation of a sinner's hope, might have been startled at 
 an avowed opposition to it : but by retaining the name, 
 though the thing be given up, the change they are per- 
 suaded to make, appears less formidable. And when 
 such sentiments have been addressed to minds of a spe- 
 culative turn, and who have never been well grounded in 
 the principles they profess to believe, they have seldom 
 been without eft'ect. At first, they were not disposed to 
 contend for trifles, so long as they conceived the principal 
 doctrine remained unimpeached ; and feeling desirous of 
 being ranked among " the candid and liberal enquirers 
 after truth," they next lent a favourable ear to every thing 
 that presented itself under the mask of improvement. To 
 
Mr. Jerram on the Atonement. 237 
 
 this succeeded a number of flattering compliments ad- 
 dressed to their vanity — and now the work is done. They 
 presently discover the absurdity of their former opinions, 
 and look down with pity or contempt on those who still 
 hug the chains of prejudice, and creep on in the obsolete 
 path of their forefathers. They commence the zealous 
 disciples of Socinus — the " rational " worshippers of the 
 all-henevolenf Deity — and all this without relinquishing an 
 iota of the doctrine of the atonement ! " 
 
 The work before us contains four Letters, which Mr. 
 Jerram has addressed to his opponent. In the first, he 
 states the question at issue. Declining all contention 
 about the term satisfaction, he endeavours to ascertain the 
 thing which he means to defend. "I collect, says he, 
 from your letter, that you mean to set aside every other 
 consideration in the pardoning of sin, but the mercy and 
 love of God ; you oppose every thing vicarious in the 
 nature of Christ's death, every idea of making an atone- 
 ment to divine justice, or of Christ's suffering any thing 
 in the place of sinners." This doctrine Mr. Jerram main- 
 tains ; and proceeds to answer no less than sixteen 
 objections, which his opponent had raised against it. In 
 the second letter, he endeavours to establish the doctrine 
 from the general current of scripture ; in the third, from 
 the nature of the Jewish sacrifices and priesthood ; and in 
 the fourth, from the fitness of things. 
 
 At the close are several valuable notes, taken princi- 
 pally from the elaborate and masterly work of Dr. Magee, 
 on the same subject. In the last of these notes Mr. Jer- 
 ram has taken occasion to vindicate his friend, Mr. 
 Fuller, from a very unfair statement given by Mr. John 
 Evans, in his "Sketch of the different Denominations;" 
 in which Mr. Fuller's views on this important doctrine are 
 ranked with those of Arians and Sabellians. It would 
 seem as if these writers, like the hero across the channel, 
 were very much in want of help, or they would not wish 
 to press those into an alliance with them who are known 
 to be averse to their system. 
 
238 Mr. Jerram on the Atonement. 
 
 If the reader has seen the " Letters to a Universalist," 
 before referred to, he will observe that the present are 
 less diffuse ; and what may appear not a little surprising, 
 are written in a very gentle and argumentative strain, and 
 without any reference to the learned languages. The 
 sarcastic " Scrutator " is here the calm, dispassionate, but 
 decided adTocate for what appears to him a fundamental 
 doctrine of Christianity. To account for the difference, 
 we must have recourse to the preface to his former pam- 
 phlet. "He was not ignorant," as he then observed, 
 "that when a man sits down to debate a point with 
 another, he should avoid every appearance of personality ; 
 and as far as possible, whatever might even indirectly 
 hurt the feelings of his opponent. The investigation of 
 truth is the only object at which he should aim. But the 
 office of a reviewer is widely different. It is his province 
 to hold up the disputants to the view of the world ; to 
 praise what is commendable, and to correct what deserves 
 censure. It belongs to him to point out the perspicuity, 
 strength, and conclusiveness of an argument, as well as 
 the candour and ingenuousness with which it is conduct- 
 ed : nor is it less his duty, however painful, to expose 
 the petulance of little minds, the arrogance of the sciolist, 
 the unsupported claims to candour of the illiberal, and 
 to wrest the palm of victory from the hand of the van- 
 quished." 
 
 REVIEW OF STRICT AND MIXED COMMUNION. 
 
 The Rev. John Carter, pastor of the Independent 
 church at Mattishall in Norfolk, after having published 
 several pamphlets in defence of paedobaptism, wrote a 
 small treatise, entitled " Thoughts on Baptism and Mixed 
 
Review of Strict Communion. 239 
 
 Communion, in three letters to a friend ; in which some 
 Animadversions are made on the Rev. Abraham Booth's 
 Apology." Mr. Fuller being requested to write a Review 
 of the article, communicated to the Editor the following 
 strictures, which were never published. 
 
 The " Paedobaptist " addresses his letters to a Baptist. 
 The first gives the author's reasons for his own practice. 
 The two last are in favour of a mixed communion, be- 
 tween baptists and paedobaptists at the Lord's table. We 
 pass over that part of his piece which relates merely to 
 baptism, with only observing, that the author in pleading 
 for sprinkling is not so convinced of it as to think his own 
 side " exclusively right." In the second and third letters, 
 where he pleads for mixed communion, it is observable 
 too, that he admits the principle of the strict baptists ; 
 namely, that baptism is an indispensable prerequisite tofel- 
 lowship at the Lord's table. But he thinks that each may 
 acknowledge the validity of the others baptism, and en- 
 deavours to persuade his correspondent that he ought 
 not, unless he could establish his claim to infallibility, to 
 consider himself as exclusively right; that is, he would have 
 him allow, that those who have been sprinkled in infancy, 
 are baptised, though it may be in his judgment, not in so 
 scriptural a manner as himself. He censures Mr. Booth 
 with some severity for assuming in his Apology, that 
 paedobaptists are unbajjtised, and that their thinking them- 
 selves otherwise is a false persuasion. Finally, he dis- 
 claims any dominion over the faith of the baptists, and 
 thinks the baptists ought to claim none over his. 
 
 To the above reasoning we suppose a strict baptist, it 
 may be his correspondent, would answer nearly as fol- 
 lows 1 feel obliged to you, dear sir, for your kindly 
 
 inviting me and my brethren to unite with you in com- 
 memorating the death of our common Lord. I give you 
 full credit for the brotherly affection by which you are 
 
240 Review of Strict Communion. 
 
 influenced, and should be happy if this wall of separation 
 could be removed, without our dispensing with an ordi- 
 nance of Christ. As the ground of our union, you pro- 
 pose to me a principle, which, if it could be admitted, 
 would, I acknowledge, accomplish the end. But do you 
 not perceive that, in admitting it, I must relinquish not 
 merely my practice of strict communion, but my principles 
 as a baptist ; or if you please, as an antipcedohaptist ; and 
 either refuse to baptise any in future who have been 
 sprinkled in their infancy, which the far greater part have 
 been ; or when I do so, be guilty of rebaptising them, 
 and thus become in reality, what I have hitherto disowned 
 with abhorrence, an awabaptist. 
 
 In your last letter, you say, " It is certainly just and 
 right, that each should act upon his own principles." And 
 no doubt, if a union were accomplished, it must proceed 
 on this ground. But your second and third letters require 
 us to relinquish what is essential to our being antipcBdo- 
 baptists, and insist, as I just now said, on our either giv- 
 ing up the practice of baptising those who have been 
 sprinkled in their infancy, or becoming avowed anabap- 
 tists. If indeed our principles as antipaidobaptists be 
 unscriptural, they ought to be relinquished : but I do not 
 perceive, from any thing you have advanced, that they 
 are so : and in pleading for mixed communion, it is not 
 your professed object to prove them so. 
 
 I make no pretense to being infallihly right, neither do 
 you, I dare say, in any of your religious sentiments : yet 
 there are many things in which you certainly consider 
 yourself, and those of your mind, as exclusively so. In 
 the same light I consider my views of baptism. You 
 express astonishment and offence at Mr. Booth's saying 
 that, iti our judgment, you are unbaptised. But I am no 
 less astonished, that you who have known so much of us 
 should yet have to learn, that it is not possible for a 
 baptist to consider you in any other light. The moment 
 he does so, he ceases to be a baptist. Yes, sir, in our 
 judgment, you are unbaptised; and our judgment must 
 
Review of Sti^ict Communiou. 241 
 
 decide our practice. You have doubtless a right to judge 
 for yourselves, and far be it from us to wish to deprive 
 you of any part of that inalienable privilege : but in a 
 question of communion, in every thing necessary to it, 
 which you allow baptism to be, our judgment and yours 
 must coincide. 
 
 If Mr. Booth had been reasoning with you, he would 
 not have taken it for granted that you were baptised. 
 But when reasoning with the baptists, he had a right to 
 do so ; nor is there any cause for you to be offended at it. 
 There would be an end of argumentation, if what is 
 allowed on both sides of a controversy to be false, may 
 not be called so. 
 
 Admitting the validity of our baptism, you are willing 
 to receive us to communion : while we cannot admit the 
 validity of yours, and so cannot consent to commune 
 with you. This you seem to think hard, and consider our 
 conduct as claiming dominion over your faith. But on 
 what ground is it that you admit the validity of our bap- 
 tism ? Is it merely because ive think ourselves baptised ? 
 No : we are baptised in your judgment, as well as in our 
 own. In receiving us therefore, you are not obliged to 
 act contrary to your principles. But the case is otherwise 
 with us. We verily believe you to be unbaptised, not 
 merely as being only sprinkled, but as receiving it at a 
 time when you could not actively ' put on Christ,' which 
 'as many as were baptised' in primitive ages did. Gal. 
 iii. 27. In receiving you therefore, we must of necessity 
 act contrary to our principles, by uniting with those at 
 the Lord's table whom we believe to be unbaptised. The 
 result is,— the dispute between us on mixed communion 
 is at an end. If we err, it is as baptists, by considering 
 infant baptism as invalid. 
 
 You have no hope it seems of our ever coming together, 
 unless we could allow your baptism to be valid ; that is, 
 unless we could retract the principles of antipaedobaptism. 
 There is one other way left however, and that is, by your 
 retracting those of paedobaptism ; and why should we not 
 hope for the one, as well as you for the other ? , 
 
 Q 
 
242 Review of Strict Communion. 
 
 The controversy on strict and mixed communion, in 
 
 respect of baptism, is reducible to three questions. (1) 
 
 Js baptism necessary to coinmunion at the Lord's table ? — (2) 
 Is a being immersed on a profession of faith necessary to 
 baptism? — (3) On whom does the duty of judging what is 
 baptism, devolve ? On the party baptised, or on the church, 
 or on both ? 
 
 The first was denied by John Bunyan ; but being gene- 
 rally admitted by peedobaptists, they are not entitled to 
 his arguments. Those who follow Bunyan are chiefly 
 baptists, who admit of mixed communion ; and Bunyan 
 himself was of this denomination. Against these, Mr. 
 Booth's Apology is chiefly directed. 
 
 The denial of the second, is ground proper for paidobap- 
 tists. But if they make it good against the baptists, they 
 convict them of error as baptists, rather than as strict 
 baptists. 
 
 Of the third, much has been said by the friends of mixed 
 communion, both among baptists and psedobaptists. 
 None, we apprehend, will plead for a church being the 
 judge of wliat is baptism, to the exclusion of the candidate. 
 The question is therefore reduced to this : Is it for the 
 candidate exclusively to judge what is baptism ; or is it 
 necessary that his judgment and that of the church should 
 coincide upon the subject? 
 
 If baptism be ?iot necessary to communion ; or though 
 it be, yet if immersion on a profession of faith be not 
 necessary to baptism ; or though it be, yet if the candidate 
 for communion be the only party with whom it rests to 
 judge what is baptism ; then the strict communion of the 
 baptists seems to he wrong. 
 
 But if baptism be necessary to church communion, and 
 immersion on a profession of faith be necessary to bap- 
 tism ; and it be the duty of a church to judge of this, as 
 well as of every other prerequisite in its candidates ; then 
 the strict communion of the baptists seems to be right. 
 
STRICT COMMUNION JN THE MISSION CHURCH AT SERAMPORE. 
 
 Letter to the Editor of the Instructor, Jan. 28th 1814. 
 
 I BY no means wish to obtrude myself on you or your 
 readers ; but the letter which you inserted in your paper 
 of the 19th instant, of "A Paedobaptist," calls upon me 
 for an answer. 
 
 It is true, that the Baptist Missionaries at Serampore 
 do practise Strict Coraraunion. It is also true, that they 
 did so from the beginning, till within the last three or four 
 years, when they agreed to admit of Open Communion. 
 After this the question was resumed and discussed. The 
 result was, that they determined to return to their original 
 practice. As to any injunction, I know of none. Most 
 of our churches in England practise strict communion, 
 but do not " enjoin " it upon other churches ; and I sup- 
 pose it is the same with the church at Serampore and 
 Calcutta. They may recommend whatever they think 
 right, without enjoining it. 
 
 I can easily conceive that these changes would cause 
 some feelings among Baptists differently minded on the 
 subject, but cannot conceive why our Paedobaptist brethren 
 should take offence at it. Those baptists who practise 
 open communion, do not mean to acknowledge the validity 
 of pajdobaptism. Had they rather then be admissible 
 into our churches, as unbaptised in the account of their 
 brethren, than not at all ? If so, to be sure we ought to 
 feel obliged by their good opinion of us ; as after all that 
 they have said and written and done against us, they 
 cannot really think ill of us. 
 
 But is it true, that our paedobaptist brethren seriously 
 wish us to practise open communion ? I give them the 
 fullest credit for desiring as chrisiicms to be in fellowship 
 Q 2 
 
244 Strict and open Communion. 
 
 with us, and with all other christians ; and this also is 
 our desire, as much as it is theirs. But as pcedobaptists, 
 do they wish us to admit them to communion, ivithout 
 acknowledfjing the validity of their baptism ? This is the 
 question ; and from all that I have read of their writings 
 on the subject, however they may complain of strict com- 
 munion, they cannot answer in the affirmative. 
 
 Dr. Worcester, in his friendly letter to Dr. Baldwin, 
 though he pleads for a free communion between baptists 
 and psedobaptists, and avows it to be the object of his 
 pamphlet, yet allows that, " if professed believers are the 
 only proper subjects for baptism, and if immersion be not 
 a mere circumstance or mode of baptism, but essential to 
 the ordinance, so that he who is not immersed is not bap- 
 tised, the sentiment of strict communion would be suffi- 
 ciently established." Now Dr. Worcester's premises are 
 our most decided principles, and this whether we practise 
 strict or open communion. He therefore admits our prac- 
 tice to be sufficiently established, and has only to com- 
 plain of us for not allowing the validity of their baptism ; 
 that is, for being baptists. 
 
 The same is manifest from a review of Mr. Booth's 
 Apology, in the Evangelical Magazine. The reviewer 
 makes nothing of free communion, unless it ivere on the 
 principle of admittiiig the validity of ptsdobaptism. Those 
 baptists who practise it, he leaves to defend themselves 
 as they can. The result is, that the real objection against 
 us respects us not as strict nor as open communionists, 
 but as baptists. In other words, that the only open 
 communion that would give satisfaction must include 
 an acknowledgment of the validity of paedobaptism, 
 which for any baptist to make, would be ceasing to be a 
 baptist. 
 
REMARKS ON INFANT BAPTISM AND INFANT COMMUNION. 
 
 In Reply to some papers, written hy the Rev. S. Nevvtono/" Norwich. 
 
 The piece by "An Old Congregationalist," seems to 
 invite an answer from both baptists and psedobaptists. If 
 the following remarks be acceptable on behalf of the 
 former, they are at your service. 
 
 Whether I can convince your respectable correspon- 
 dent, (with whom, if I am not mistaken, I have some 
 acquaintance) or not, I hope he will allow what I advance 
 to be " friendly," and as free from " the air of angry con- 
 troversy " as he can desire. 
 
 That the plea for infant communion is equally valid 
 with that of infant baptism, you will not expect me to 
 dispute. If I could be convinced of the one, I see no 
 reason why I should scruple the other. If one of your 
 paedobaptist correspondents should think proper to answer 
 in behalf of his brethren, it will belong to him to point 
 out the grounds for admitting the former, while he rejects 
 the latter. My share of the answer is merely to notice 
 the arguments for infant communion taken from the scrip- 
 tures, or from other acknowledged duties. 
 
 We are accused at the outset, of having, " without a 
 divine precept, separated the children of believers from 
 the church of God." To this I answer— (1) Allowing them 
 to have been in the church under the old testament, it 
 does not follow that they should be members of churches 
 under the new testament. " A Congregationalist " must 
 admit of a very material difference in the constitution of 
 the church under these different dispensations ; so mate- 
 rial as that the laws of admission to the one are no rule 
 by which to judge of the other. If he will not however, 
 he must consider as members of the church, not only his 
 
246 Infant Baptism and Communion. 
 
 own children, but all that are * bom in his house, or bought 
 with his money.' Or if he refuse this consequence, he 
 brings upon himself his own charge, of separating the 
 poor servants from the church of God, without a divine 
 precept. Should he in this case allege, that there is no 
 precept or example in the new testament for admitting 
 them, he would furnish an answer which is no less appli- 
 cable to the other. — (2) But before the charge of separating 
 the children of believers from the church of God had been 
 preferred, it should have been proved that they, as such, 
 ivere ever in it. Unless the whole Israelitish nation were 
 believers, it could not be as the children of believers that 
 their descendants were admitted to divine ordinances. If 
 "the habits and practices of the jews" prove any thing, 
 they will prove too much, at least for " A Congregational- 
 ist." They will not only require the admission of servants 
 born in the house, or bought with money, but the very 
 constitution of the church must be national. Their chil- 
 dren and servants must not only be admitted in infancy, 
 but continue in full communion when adults, though there 
 should be no proof of their being any other than graceless 
 characters. 
 
 But we agree, it is said, " to take our children to family 
 and public worship ; to teach them to read the bible with 
 seriousness and attention, instruct them in catechisms 
 and in private prayer ; for all which they have no more 
 understanding than for the Lord's supper." It is not 
 however for want of understanding that we object to it, 
 but the want of scripture precept or example. If God 
 had required it, or the first churches practised it, we should 
 think ourselves as much obliged to bring our children to 
 the Lord's supper, as the Israelites were to bring theirs 
 to the passover. It appears to me that great mistakes 
 have arisen, from confounding moral obligations with 
 positive institutes. The former are binding on all mankind, 
 and therefore require to be inculcated on every one within 
 the reach of our influence : the latter are limited to a 
 part of mankind, usually described in the institutions 
 
Infant Baplism and Cummunion. 247 
 
 themselves. The one being founded in our relation to 
 God and one another, and approving themselves to the 
 conscience, require neither precept nor precedent, but 
 merely a general principle which shall comprehend them ; 
 the other having their origin merely in the sovereign will 
 oi God, require a punctilious adherence to what is reveal- 
 ed concerning them. While we engage in what is purely 
 moral, and what is therefore right for every one to engage 
 in, we incur no relative guilt, whatever be the motives, 
 or even the manifest characters of those who unite with 
 us, any more than in contributing with an irreligious man 
 for the relief of the poor : but in what is positive, if the 
 parties with whom we unite be virtually excluded by the 
 institution, we are accessory to their doing what, in their 
 present state of mind, they have no right to do. For want 
 of attending to this plain distinction, some have gone so 
 far as to refuse to engage in public prayer in a promiscu- 
 ous assembly, and even to join in family worship, if any 
 were present whom they accounted unbelievers. Pro- 
 ceeding on the same principle, the " Congregationalist " 
 appears to me to err in the opposite extreme ; arguing 
 from our joining in what is right for all men, that we 
 ought to join in what the scriptures limit to certain cha- 
 racters. 
 
 The appeal is next made to the new testament. Here 
 it becomes us to be all attention. "Were not the first 
 churches composed of households ? " That there were 
 some households in them is clear ; and we have some in 
 many of our churches. But why did not the " Congrega- 
 tionalist " prove that some of them at least were infants ? 
 If he could have done this, all his other arguments might 
 have been spared. It might indeed be supposed, that 
 households will ordinarily consist of some of this descrip- 
 tion ; and if we were not given to understand the contrary 
 in these instances, the presumption might appear in favour 
 of this supposition. But it so happens, that each of these 
 households appear from the scripture accounts to have 
 been believers. Acts xvi. 34 — 40. 1 Cor. i. 16. xvi. 15. 
 
248 Infant Baptism and Communion. 
 
 "Were not parents told, if they believed, they and their 
 house should be saved ? " The head of one family was 
 thus addressed : * Believe in the Lord Jesus Christ, and 
 thou shalt be saved, and thy house.' But surely the 
 meaning of this is, that if he and his house believed, they 
 should all be saved. If Paul and Silas meant to say, his 
 house should be saved, though he only believed ; why is it 
 added in the next verse, ' And they spake unto him the 
 word of the Lord, and to all that were in his house ? ' The 
 Pharisees seemed desirous of establishing their claim on 
 the ground of having Abraham to their father ; but John 
 the baptist did not allow of it, but intimated that the axe 
 was now laid to the root of the tree, and that every tree 
 which brought not forth good fruit should be hewn down 
 and cast into the fire. Who would have thought, that 
 "An Old Congregationalist " could have pleaded, not 
 merely for the admission of children to christian ordi- 
 nances in virtue of the faith of their parents, but for their 
 being actually saved! I have heard of certain professors 
 of religion in the fens of Cambridgeshire and Lincolnshire 
 who hold this opinion with great earnestness, and who 
 on the ground of their forefathers' faith rest assured of 
 salvation, whatever be their own characters ; but I should 
 not have expected such a notion to have found an advo- 
 cate in your worthy correspondent. 
 
 " Is there an instance of an adult descendant of a 
 believer, that w^as admitted into the church throughout 
 the whole of the new testament? " Yes, several. All the 
 households before mentioned were adults, and some of 
 them were doubtless descendants from the heads of those 
 families. But I suppose your correspondent means, there 
 is no instance of their being admitted at a distance of time 
 after their parents. And this I believe is true. But it is 
 equally true, that there is no instance of a wife, a hus- 
 band, or a child, being converted after their partners or 
 their parents; cases which nevertheless, no doubt, fre- 
 quently occurred. The truth is, the new testament is a 
 history of the first planting of the church, and not of its 
 
Infant Baptism and Communion. 249 
 
 progress. If such evidence as this amounts to " a moral 
 certainty," that children were received into the church 
 with their parents, I am at a loss what to denominate 
 uncertainty. 
 
 The scriptures inculcate a strict and holy discipline, 
 both in the church and in the family ; and I cannot but 
 consider it as a strong presumption against the practice 
 for which your correspondent pleads, that the command 
 to ' bring up our children in the nurture and admonition 
 of the Lord,' is addressed, not to ministers or churches, 
 but to parents. Nor is there, that I recollect, in all that 
 is said in the apostolic epistles, to parents or children, 
 a word which implies the latter to have stood in the re- 
 lation of church members. 
 
 There is some ingenuity in what is said in answer to 
 ohjections ; and if moral and positive duties must be con- 
 founded, and we are driven to reason from analogy on the 
 one as well as on the other, there may be some force in 
 it. But if positive institutes require scripture precept or 
 example, the want of these must needs be the grand, 
 and I suspect, the insurmountable objection. 
 
 Answer to a Query, 
 WHETHER^ JUDAS WAS PRESENT AT THE LORD'S SUPPER. 
 
 After carefully reading the account of this matter by 
 the four Evangelists, it appears to me that Judas was not 
 present at the Lord's supper, but went out immediately 
 after the celebration of the passover ; and that if the con- 
 trary were allowed, it would not affect the order of the 
 dissenting churches. 
 
2150 Judas not at the Lord's supper. 
 
 With respect to the former of these positions, Mat- 
 thew speaks of Judas as being present at the Paschal 
 supper, but says nothing of his being present at the Lord's 
 supper, (chap. xxii. 19—30.) The whole of what he 
 writes is perfectly consistent with his leaving the company 
 immediately after the former, and before the commence- 
 ment of the latter ; but it makes no mention of it. 
 
 The same may be said of the account given by Mark : 
 ch. xiv. 16 — 26. John is more particular. He tells us 
 that ' having received the sop, he went immediately out.' 
 (ch. xiii. 30.) Now the act of dipping the bread in wine, 
 and so eating it, pertained not to the Lord's supper, but 
 to the passover. The bread and the wine were each dis- 
 tributed separately in the former, as is manifest from 
 every account we have of it ; but in the latter it was not 
 so, as is clear from Matt. xxvi. 23. Mark xiv. 20. John's 
 testimony therefore is very express, that the time of Ju- 
 das's going out was immediately after the passover, and 
 before the Lord's supper. 
 
 The only difficulty arises from the account of Luke, 
 who after narrating the administration of the Lord's sup- 
 per, says, ' But behold the hand of him that betrayeth 
 me is with tne on the table.' (ch. xxii. 21.) The whole 
 force of the argument taken from hence, arises not from 
 any thing in the words themselves ; for * the table ' may as 
 well signify the paschal table, as the Lord's table ; but 
 merely from the order in which they are placed in the 
 narration. And as to this, Calvin, who entertained the 
 opinion that Judas was present, acknowledges neverthe- 
 less, that " though Luke hath set down this saying of 
 Christ after the celebration of his supper ; yet the order 
 of time cannot be certainly gathered thereby, which we 
 know was often neglected by the Evangelists." 
 
 But whether Judas was present at the Lord's supper 
 or not, it does not, as I conceive, affect the order of dis- 
 senting churches. It is no part of that order to sit in 
 judgment upon the hearts of communicants, any farther 
 than as they are manifest by their words and actions. 
 
Judas not at the Lord's supper. 251 
 
 It is as making a credible profession of Christianity that 
 we are bound to admit them, and not on the ground of 
 any i)rivate opinion, that this profession is sincere. Should 
 we feel in any case a secret dissatisfaction, owing to a 
 want of that union of spirit which a profession of repent- 
 ance towards God, and of faith in our Lord Jesus Christ 
 ordinarily inspires ; yet if what is professed be true reli- 
 gion, and we know of nothing that discredits the sincerity 
 of the party, we are not at liberty to reject. Now such a 
 communicant was Judas, allowing him to have been one. 
 It appears by the other apostles applying the warning, 
 given by Christ, to themselves in a way of enquiry, that 
 they had no particular suspicion of him. And as to his 
 character being known to Christ as the searcher of hearts, 
 he did not act upon that ground in his treatment of men, 
 but upon the ground of what they manifested themselves 
 to be by their words and actions. If Christ's knowledge 
 of Judas's character warrants the admission of unbe- 
 lievers and known hypocrites into the church, it must 
 also warrant the admission of them to the highest offices 
 in the church : for ' Jesus knew from the beginning who it 
 was that believed not, and who should betray him.' 
 
 THE APOSTOLIC OFFICE. 
 
 EUBULUS, in what he has written upon the Apostolic 
 office, having expressed a wish for the subject to be ex- 
 amined, I take the liberty of suggesting a few hints to 
 his consideration. 
 
 Allowing the word apostle to signify a missionary, it 
 does not seem to follow, that calling an ordinary preacher, 
 who is sent to publish the gospel among the heathen, by 
 the latter name, is improper or ' unscriptural.' 
 
252- The Apostolic Office. 
 
 The word BiaKoveiv, which is used of the office of a dea- 
 con, signifies to minister to the wants of others, or to serve. 
 A deacon was a servant ; but it does not follow that the 
 application of the word, servant, to other persons as well 
 as deacons is improper, or unscriptural. A deacon was 
 a servant oi a particular kind ; and such is the idea which 
 the word conveys ; but the term servant is more generic, 
 and therefore is properly applied to persons who serve in 
 other capacities as well as this. Every deacon was a 
 servant, but every servant was not a deacon. 
 
 It should seem that the same may be said of a7roffToXo9, 
 the term used to express the office of an apostle. It sig- 
 nifies a messenger, or missionary ; but it does not follow 
 that the application of either of these terms to other per- 
 sons as well as apostles, is improper or unscriptural. An 
 apostle was a messenger, or missionary, of a particular 
 kind ; and such is the idea which the word conveys ; but 
 the terms messenger and missionary are more generic, and 
 therefore are properly applied to any persons who are 
 sent with a message to a distance. Every apostle was a 
 messenger and a missionary, but every messenger and 
 missionary was not an apostle. Epaphroditus was the 
 o7roffToX,o9, or messenger of the Philippians to Paul ; (Phil, 
 ii. 25) and those who are called in our translation * the 
 messengers of the churches,' (2 Cor. viii. 23) are denomi- 
 nated by the same name, aTroa76\.oi. The word also that is 
 used for the sending out of ordinary preachers of the 
 gospel among the heathen, properly means to send on a 
 mission ; and is the same (with only the difference of the 
 verb and the noun) as that which is rendered an apostle. 
 * How shall they call on him, in whom they have not be- 
 lieved ; and how shall they believe in him, of whom they 
 have not heard ; and how shall they hear without a 
 preacher ; and how shall they preach except, awoa-raXwai, 
 they be sent. Rom. x. 15. 
 
 Upon the whole, I hope Eubulus will consider his cen- 
 sure of the translators, for naturalizing the terra airoaioXoi, 
 when applied to those messengers^ immediately commis- 
 
Principles of church discipline. 253 
 
 sioned by Christ, by rendering it apostles, rather than 
 translating it messengers, or missionaries. The naturaliza- 
 tion complained of resembles, in this instance at least, 
 that of the common name by which we denominate the 
 holy scriptures, calling them the bible, from ptfi\o9, the 
 book. To have translated this, and called it the book, 
 would not have distinguished it from certain parts of it, 
 which also bear that name. (Matt. i. 1.) But to call it 
 the bible, suggests the very idea required ; that is, the 
 book by way of eminence, the book of books. So mroaToXoi, 
 if translated messengers, or missionaries, would not have 
 distinguished the tewlve disciples from other messengers, 
 or missionaries ; but rendered apostles, it conveys the true 
 idea ; namely, that of messengers of an extraordinary 
 kind, or messengers by way of eminence. 
 
 THOUGHTS ON THE PRINCIPLES ON WHICH THE APOSTLES 
 
 PROCEEDED, IN FORMING AND ORGANISING CHRISTIAN 
 CHURCHES, AND REGULATING VARIOUS RELIGIOUS DUTIES. 
 
 Written in April 1 804, for the use of the Brethren at Serampore. 
 
 Various disputes have arisen among christians, re- 
 specting the form, the order, and the organization of the 
 church of Christ. It is from different apprehensions on 
 these subjects, that most of our religious denominations 
 have arisen. Having been often called upon to give ad- 
 vice in certain cases, and to ground it on scriptural 
 authority, I have been led to examine with some atten- 
 tion, what the scriptures teach us concerning them. 
 
 It has appeared to me, that some, in looking for scrip- 
 tural authority for whatever is done in christian churches, 
 expect too much ; while on the contrary, others expect 
 
254 Principles of church discipline. 
 
 too little. It is a fact, which must strike every attentive 
 reader, that the manner in which the greater part of the 
 worship and forms of the new testament is prescribed, is 
 very different from that of the old testament. Moses was 
 commanded to do all things according to the * pattern' 
 showed him in the mount : but no such pattern is given 
 us in the gospel, respecting the form and order of chris- 
 tian worship. All, or nearly all, we know of the matter 
 is from the narrative of facts, as stated in the Acts of the 
 apostles, and from certain counsels addressed to ministers 
 and churches, in the apostolic epistles. 
 
 In each of these, several things are incidentally brought 
 to light; but express injunctions, like those under the 
 law, are rarely to be found. We have no particular 
 account, for instance, of the original formation of a single 
 church, nor of an ordination service, nor in what order 
 the primitive worship was generally conducted. What 
 then shall we say to these things ? Shall we infer that 
 all forms of worship and church government are indiffer- 
 ent, "and left to be accommodated to time, place, and 
 other circumstances ? This M^ould open a door to human 
 inventions, and to all the corruptions which have defaced 
 the church of Christ. Nevertheless, this we may infer, 
 that to attempt to draw up a formula of church govern- 
 ment, worship and discipline, which shall include any 
 thing more than general outlines, and to establish it ex- 
 pressly on new-testament authority, is to attempt what is 
 utterly impracticable. 
 
 The general outlines, or principles of things, may be 
 collected, and these will apply to particular cases. This, 
 I apprehend, is all that we are warranted to expect. If, 
 for example, we look for either precept or precedent for 
 the removal of a christian pastor from one situation to 
 another, we shall find none. But we are taught, that for 
 the church to ' grow unto a holy temple in the Lord,' it 
 requires to be 'fitly framed together.'* The want of 
 
 * Ephcs. ii. 21. 
 
Principles of church discipline. 255 
 
 filness therefore in a connection, especially if it impede 
 the growth of the spiritual temple, may justify the removal 
 of a minister. Or if there be no want of fitness, yet if the 
 material be adapted to occupy a more important station 
 in the building, this may also justify its removal. Such a 
 principle may be misapplied to ambitious and interested 
 purposes ; but if the encrease of the temple be kept in 
 view, it is lawful, and in many cases attended with great 
 and good effects. 
 
 This example, instead of a hundred, may suffice to show, 
 if I mistake not, that the form and order of the christian 
 church, much more than that of the Jewish church, are 
 founded in ike reason and fitness of things. Under the 
 former dispensation, the duties of religion were mostly 
 positive; and were of course prescribed with the nicest 
 precision, and the most exact minuteness. Under the 
 gospel they are chiefly moral, and consequently, require 
 only the suggestion of general principles. In conforming 
 to the one, it was necessary that men should keep their 
 eye incessantly upon the rule: but in complying with the 
 other, there is more occasion for fixing it upon the end. 
 
 The form and order of the christian church appear to 
 be no other than w hat men, possessed of * the wisdom 
 which is from above,' would at any time very naturally 
 fall into, even though no other direction were afforded them. 
 That the apostles were supernaturally directed, is true ; 
 but that direction consisted not in their being furnished 
 with a ' pattern,' in the manner of that given to Moses ; 
 but in enduing them with holy wisdom, to discern and 
 pursue on all occasions what was good and right. The 
 Jewish church was an army of soldiers, under preparatory 
 discipline : the christian church is an army going forth to 
 battle. The members of the one were taught punctilious 
 obedience, and led with great formality through a variety 
 of religious evolutions. Those of the other, though they 
 also must keep their ranks and act in obedience to com- 
 mand ; yet are not required to be so attentive to the 
 mechanical as to the mental, not so much to the minute 
 
256 Principles of church discipline. 
 
 observance of forms as to their spirit and design. The 
 obedience of the former was that of children ; the latter 
 that of sons arrived at maturer age. 
 
 I have said, that the form and order of the christian 
 church are chiefly moral, or founded in the fitness of things, 
 as those of the Jewish church were chiefly positive : for 
 neither the one nor the other will hold true universally. 
 Some things pertaining to the organization of the latter, 
 were settled on the same principles as those of the former. 
 The seventy elders, ordained to assist Moses, bore a near 
 resemblance to the seven deacons, chosen to assist the 
 apostles :* both originated in the necessity of the case, 
 and as such were approved of God. On the other hand, 
 there are some things pertaining to the christian church, 
 which are entirely positive; and being clearly revealed, 
 require to be obeyed with the same punctilious regard to 
 the 'pattern' given, as was observed by Moses in con- 
 structing the tabernacle. Such are Baptism and the 
 Lord's supper. They were 'ordinances' of God, and 
 required to be kept ' as they were delivered.'f But in 
 many things pertaining to order and discipline, though we 
 are furnished with nothing more than general outlines, 
 and are obliged to keep within them, yet in the filling up 
 there is room left for the exercise of discretion and for- 
 bearance. 
 
 But it may be asked, will not the considering of these 
 things as moral, rather than positive, open a way for the 
 introduction of human inventions into the church of God. 
 Why should it? Though the greater part of what belongs 
 to the organization and discipline of the church be founded 
 in the fitness of things, yet the human mind in its present 
 imperfect and depraved state is not of itself, and without 
 divine direction, sufficient to perceive it. We have so 
 much of the wisdom that is * from beneath ' dwelling in us, 
 that we should be continually erring, if left to ourselves. 
 It is not necessary indeed, in things of this nature, that 
 
 * Num. xi. Acts vi. f Matt. iii. 15. Luke i. 6. 1 Cor. xi. 2. 
 
Principles of church discipline. 257 
 
 we should be furnished with precepts or examples, with 
 the same minuteness, as in positive institutions ; but 
 without so much of one or other of them as shall mark 
 the outlines of our conduct, we shall be certain to wander. 
 If we were left without a revelation from heaven, our 
 ideas of the universal rule of right and wrong, would be 
 very defective and erroneous. In whatsoever therefore 
 the Lord hath condescended to instruct us, we are not 
 at liberty to prefer what inmj appear fit and right to us ; but, 
 in like circumstances, are bound to follow it. If I plead for 
 discretion and forbearance, it is only where the scriptures 
 do not decide ; and where, consequently, it was thought 
 sufficient by the Holy Spirit to put us in possession of 
 general principles. 
 
 I. That the form and order of the new-testament church 
 were founded in the fitness of things, will appear, I presume, 
 from the following considerations. 
 
 1. The general principles, expressly mentioned by the 
 apostles, as the rule of christian conduct. ' Let all things 
 be done to edifying— I^et all things be done decenthj, and 
 in order.'* Whatever measures tended to build up the 
 church of God, and individuals, in their most holy faith ; 
 these were adopted as the rule of their conduct, and ren- 
 dered binding on them by the authority of Christ.— More- 
 over, whatever measures approved themselves to minds 
 endued, as those of the apostles' were, with the wisdom 
 from above, as fit and lovely, and calculated to render the 
 whole church effective, like that of good discipline to an 
 army, in the propagation of the gospel ; these are the 
 rules by which the primitive christians were governed. 
 And however worldly minds may have abused them, by 
 introducing will-worship and vain customs, under pre- 
 tense of their decency, these, understood in their simple 
 and original sense, must still be the test of good order 
 and christian discipline. 
 
 * 1 Cor. xiv. 26, 40. 
 R 
 
258 Principles of chuixh discipline. 
 
 2. The way in which the apostles actually proceeded, 
 in forming and organizing of churches, is a proof that they 
 were guided by a sense of fitness and propriety. — When 
 a number of christians agreed to walk together in the 
 faith and order of the gospel, they became a christian 
 church. But at first they had no deacons, and probably 
 no pastors, except the apostles : and if the reason of things 
 had not required it, they might have continued to have 
 had none. But in the course of events they found new 
 service rise upon their hands, and therefore must have 
 new servants :* for, said the apostles, ' it is not reason that 
 we should leave the word of God to serve tables : where- 
 fore look ye out among you seven men of honest report, 
 full of the Holy Ghost and wisdom, whom we may ap- 
 point over this business.'f In this process we see nothing 
 like a punctilious attention to a positive institute, but the 
 conduct of men who were endued with heavenly wisdom. 
 All things are done ' decently and in order, and all to 
 edifying.' In the course of events, the apostles, who had 
 supplied the place of pastors, would be called to travel 
 into other parts of the world ; and then it is likely, the 
 church at Jerusalem would have a resident pastor or pas- 
 tors of their own. 
 
 And as servants were appointed when actual service 
 demanded, so the member of them would be regulated by 
 the same rule. A large church or congregation, where 
 much service was to be done, required seven deacons ; and 
 where they abounded not only in numbers, but also in 
 spiritual gifts, they commonly, if not always, seem to 
 have had a plurality of bishops and elders. — With respect 
 to us, where the reason of the thing exists, that is, where 
 there are churches whose numbers require it, and whose 
 gifts admit of it, it is well to follow this part of their 
 example : but for a small church to have more pastors 
 than one, appears to be as unnecessary as to have ' seven' 
 deacons. Such a rule would favour idleness, and prevent 
 
 * A deacon signifies a servant. + Acts vi. 2, 3. 
 
Princip/es of church discipline. 259 
 
 useful ministers from extending their labours. To appoint 
 two or three to a station which might be filled by one, 
 must have a tendency to leave many other places unoccu- 
 pied, and so contract instead of enlarging the kingdom of 
 Christ. 
 
 3. The principles on which the apostles proceeded, may 
 appear by tracting the analogy between them and a com- 
 pany of christian missionaries in the present day. — The 
 term ' apostle ' signifies one that is se7it. If we subtract 
 the ideas of being sent immediately by Christ, of being 
 endowed with extraordinary gifts and authority, suited to 
 the special purposes of primitive times, he will, for aught 
 I see, be merely a christian missionary. Let us then 
 suppose a church, or society of christians, to have in 
 contemplation a mission to the heathen. One of the first 
 things demanding their attention would be, the selection 
 of a number of suitable missionaries. Next, they would 
 instruct them in the things necessary to their undertaking; 
 and after this, send them forth to preach the gospel. — 
 Such was precisely the conduct of our Lord towards his 
 disciples. He first selected them ; then instructed them, 
 during his personal ministry ; and after his resurrection, 
 gave them their commission, and a rich effusion of the 
 Holy Spirit to qualify them for the undertaking. 
 
 The missionaries, arriving at the scene of action, would 
 first unite in social prayer, and christian fellowship ; and 
 this would constitute the first church. Thus the apostles, 
 and those who adhered to them, first met in an upper 
 room for prayer, preparatory to their attack on the world 
 of the ungodly ; and this little band of ' one hundred and 
 twenty,' formed the first christian church. And when 
 sinners were converted, and joined them, they are repre- 
 sented as being ' added to the church.'* 
 
 Again : The first missionaries to a heathen country 
 could not be chosen to the work by those to whom they 
 were sent, but by him or them who sent them ; nor would 
 
 * Acts ii, 41—47. 
 R 2 
 
260 Principles of church discipline. 
 
 their influence be confined to a single congregation, but 
 extend to all the societies that might be raised by means 
 of their labours. It would be different with succeeding 
 pastors, who might be raised up from among the converts. 
 They would of course be chosen by their brethren, and 
 their authority would be confined to the churches which 
 elected them. Thus the primitive missionaries were not 
 constituted apostles by the churches, but by receiving 
 their appointment immediately from Christ; nor was 
 their authority limited to any particular church, but ex- 
 tended alike to all. In this they differ from ordinary 
 pastors, who are elected by the churches they are intended 
 to serve, and whose authority is confined to that particu- 
 lar department. 
 
 Again : The first missionaries to a heathen country 
 would be employed in the planting of churches, wherever 
 proper materials were found for the purpose ; and if the 
 work so encreased upon their hands as to be too much 
 for them, they would depute others, likeminded with 
 themselves, whom God would qualify with gifts and 
 graces to render them assistance. Some one person at 
 least of this description would be present, in the forma- 
 tion and organization of every church, to see that ' all 
 things were done decently and in order.' And if there 
 were any other churches in the neighbourhood of that in 
 which such an organization took place, their elders and 
 messengers would doubtless be present ; and to express 
 their brotherly concurrence, would join in it. 
 
 Thus the apostles planted churches ; and when elders 
 were to be ordained, the people chose them, and they by 
 the solemn laying on of hands invested them with the 
 office.* And when the work still encreased upon their 
 hands, they appointed such men as Timothy and Titus as 
 Evangelists, to 'set things in order' in their stead .f In 
 these ordinations and arrangements, a Paul or a Titus 
 would preside. The other elders of the church, and pro- 
 
 * Acts vi. 3. xiv. 23. t Titus i, 5. 
 
Principles of church discipline. 261 
 
 bably of the sister churches, would unite in brotherly 
 concurrence, and in imploring a blessing on the parties ; 
 and hence there -would be the ' laying on of the hands of 
 the presbytery/ or elders.* 
 
 But as the missionaries would die, a question arises : 
 Who would be tlieir successors ; or rather, on whom would 
 the general concerns of the churches devolve?— Strictly 
 speaking, there might he no necessity for any successors. The 
 christian religion being planted by them, might be con- 
 tinued by the native pastors, whom God would succes- 
 sively raise up ; and who, if * faithful men,' would not 
 only be concerned to edify and watch over their own 
 respective charges, but would extend the knowledge of 
 the truth, and plant new churches around them. In cases 
 of difficulty, especially those of common concern, they 
 would call in the advice of their brethren, as the first 
 missionaries had done before them ;t judging in all things 
 not as lords over a heritage, but as men who must finally 
 give an account. 
 
 That this would be the case is more probable, when it 
 is considered, that though the first missionaries had an 
 authority and an influence which no succeeding pastors 
 would possess, yet it was exercised only in things which 
 it would he lawful for others to do, as jvell as themselves. 
 They had no power but what required to be exercised 
 in subserviency to the will of Christ, and for the edifica- 
 tion of the churches ; and if this rule be retained, and this 
 end answered, it is of no account whether it be done by 
 them, or by the native pastors after their decease. If the 
 former planted churches, set them in order, and presided 
 at the ordination of elders over them ; it was not because 
 the same things would not have been valid, if done with- 
 out them, but because they would not have been done at 
 all. Let but churches be planted, set in order, and scrip- 
 turally organized; and whether it be by the primitive 
 missionaries, or succeeding pastors, all is good, and ac- 
 ceptable to Christ. 
 
 * I Tim. iv. 14.' t Acts xv. 
 
362 Principles of church discipline. 
 
 Such, I conceive, is the state of things with respect to 
 the apostles and succeeding pastors. There never were 
 any men, or set of men whatsoever, that were, properly 
 speaking, their successors. Nor was it necessary that 
 there should, seeing every thing which they did (except- 
 ing what was extraordinary, in which respect none can 
 succed them) was lawful for every pastor to do in his 
 immediate charge. 
 
 If a necessity existed for any superior office or offices, 
 it must be for the purpose of inspecting and preserving 
 the general interest of the whole body : but even this 
 would be more likely to be answered by occasional con- 
 ferences among the elders. 
 
 II. The following arguments are offered in proof that the 
 office of a Superior, or of a general Superintendent in the 
 christian church, is both unlawful and unnecessary. 
 
 1. A bishop is the first permanent office in the christian 
 church. It was the highest title assumed for many ages 
 after the apostles. But a bishop is no other than a pres- 
 byter, an elder, or overseer of a single congregation ; as 
 is evident from each of these names being given to the 
 elders of the church at Ephesus, who met Paul at Mile- 
 tus.* Any office therefore in the present day, which 
 claims the oversight of bishops, must be antiscriptural. 
 
 2. It accords with the genius of Christianity, that the 
 churches be governed, and all their aff"airs adjusted, by 
 mutual consultation and persuasion, rather than by co- 
 ercion. But where the power has been vested in one or 
 more superior officers, it has commonly degenerated into 
 a lording it over the heritage, and the people have gradu- 
 ally lost all interest in it. If Christ's kingdom were of 
 this world, its officers might require to be invested with 
 worldly honour, pageantry, and authority. Its members 
 also must be governed * like the horse and the mule, which 
 
 * Acts XX. 17, 28. 
 
Principles of church chscipline. 263 
 
 have no understanding.' But the great Head of the church 
 has told his servants, ' It shall not be so amongst you.' 
 On this ground there might be danger in what you pro- 
 pose in your letters, of having European missionaries as 
 superintendents of the native pastors. You should indeed 
 superintend them, but not so as to make it an office, or to 
 set an example of lordly domination in future times 
 among themselves. 
 
 3. The apostles, in the exercise of their authority, did 
 not act separately from other elders, but in conjunction 
 with them ; by which means they gradually enured them 
 to the discharge of the same duties among themselves, 
 after their decease. Paul laid his hands on Timothy, yet 
 not as an individual, in the manner practised by diocesan 
 bishops, but as an elder among other elders.* 
 
 In the planting and organizing of churches, the same 
 things which were done by them, were done by others 
 appointed by them ; and had they been done by elders 
 whom they had not appointed, provided the will of Christ 
 had been properly regarded, they would not, I presume, 
 have objected to their validity. This is certainly true, at 
 least, in some particulars ; and I see no reason why it 
 should not be the same in all. Paul left Timothy at 
 Ephesus, that he might * charge some to teach no other 
 doctrine.' But if the Ephesian elders had been of them- 
 selves attached to the truth, neither Paul nor Timothy 
 would have been offended with them for superseding the 
 exercise of their authority. 
 
 The apostle also left Titus in Crete, to ' set in order the 
 things that were wanting, and to ordain elders in every 
 city.' But if the Cretians themselves had had sufficient 
 wisdom and virtue to have regulated their own affairs by 
 the word of God, would their ' order ' have been reckoned 
 disorder ? And had there been ' elders ' already ordained 
 amongst them, who were competent to assist in the ordi- 
 nation of others, if we may judge from the tenour of 
 
 * 2 Tim. i. 6. conip. with 1 Tim. iv. 14. 
 
264 Principles of church discipline. 
 
 apostolic practice, instead of objecting to the validity of 
 their proceedings, both Paul and Titus would, ' though 
 absent in the flesh, have been with them in the spirit, joy- 
 ing, and beholding their order, and the stedfastness of 
 their faith in Christ.' 
 
 III. I conclude these brief remarks with a few refections 
 on some particular duties. 
 
 If such be the principles on which the primitive churches 
 were founded, is it not more becoming for us to enquire 
 into the spirit, reason, or design of various precepts, and 
 adhere to it, than to be always disputing and dividing 
 about the letter of them ? 
 
 1. There are various precepts in our Lord's sermon on 
 the mount, which I am persuaded were never designed to 
 be taken literally. For example, we are commanded to 
 
 * swear not at all.' Matt. v. 33 — 37. Hence many good 
 men have objected to the lawfulness of an oath before a 
 magistrate : yet such oaths were not only allowed, but 
 commanded by the law of Moses.* And our Lord de- 
 clared that it was not his design, in any thing he here 
 said, to destroy or set aside the law.f None of his an- 
 swers were aimed against the law, but against the glosses 
 of the Pharisees upon it. But to understand him as con- 
 demning all kinds of oaths, is to make him condemn the 
 law. Nor is this all : it would go to condemn many things 
 in his apostles, which are written under divine inspiration, 
 as in the following instances. ' The God and Father of 
 our Lord Jesus Christ, who is blessed for ever,' said Paul, 
 
 * knoweth that I lie not ' — ' I call God for a record upon 
 ray soul, that to spare you, I came not as yet unto Corinth' 
 — * God is my witness, whom I serve with my spirit in the 
 gospel of his Son, that without ceasing I make mention 
 of you always in my prayers.'^ Each of these is a solemn 
 oath : yet we never think of their being sinful. The 
 
 * Deut. vi. 13. t Matt. V. 17, 18. t2Cor. xi. 31. i. 23. Rom. i. 9. 
 
Principles of church discipline. 265 
 
 swearing which our Lord forbids, relates to our ordinary 
 
 * communications/ which should be ' yea, yea, or nay, 
 nay.' It is this which is forbidden by the apostle James, 
 when he says, ' Above all things, my brethren, swear not, 
 lest ye fall into condemnation.'* Though a barren and 
 profane vice, it was very common among the jews, and is 
 equally so among many who call themselves christians. 
 
 Again : Instead of avenging ourselves, ' an eye for an 
 eye, and a tooth for a tooth,' we are commanded ^ not to 
 resist evil.' Did our Saviour mean by this to censure the 
 law, as appointed of God,t and as administered by the 
 civil magistrate ? That would be to ' destroy the law,' 
 and not to fulfil it. His design was doubtless to forbid 
 private retaliation and revenge, which the jews had at- 
 tempted to justify by a perversion of the divine command. 
 He did not complain of the law in the hands of the ma- 
 gistrate, nor forbid his followers appealing to it, where 
 public justice was concerned ; but they must do nothing 
 from a principle of revenge, or for the sake of retali- 
 ation. 
 
 If the command, ' not to resist evil,' were understood 
 literally, and without any restriction ; and we were lite- 
 rally obliged, 'when smitten on one cheek, to turn the 
 other also ;' our Saviour himself would have erred in not 
 setting the example, when he was smitten before Pilate ; 
 for instead of submission, he remonstrated, ' If I have 
 spoken well, why smitest thou me ? 'J But though our 
 Lord's command is not to be taken literally, yet if we 
 attend to the spirit of it, we shall find it to contain a very 
 important lesson. It teaches us that we had better suffer 
 insults and injuries, and even the repetition of them, than 
 undertake to avenge ourselves. It is the principle, rather 
 than the act, which he means to enforce ; yet there are 
 cases in which the act itself would be right and praise- 
 worthy. 
 
 Unbelievers affect to ridicule this precept ; yet who 
 
 * Jaracs V. 12. t Exod. xxi. 24—27. X Luke vi, 29. John xviii. 23. 
 
26& Principles of church discipline. 
 
 ridicules the conduct of Themistocles, the Athenian ge- 
 neral, who in a council of war had the cane of Eurybiades 
 shaken over his head ; and who, instead of resenting it, 
 exclaimed, " Strike, but hear me ! " This instance of 
 magnanimous patience saved his country. And may not 
 a christian have a still greater end in view ? If by his 
 patience he should save a soul from death, however infi- 
 dels may sneer, he will have a weightier crown awarded 
 him another day, than what was decreed for the noble 
 Athenian. The cheerful sufferings of the holy martyrs 
 in all ages have exemplified this principle. While they 
 sought the salvation of mankind, the world hated them : 
 but instead of rendering evil for evil, they practically said. 
 Strike, but hear us ! 
 
 Again : If our Lord's precepts on almsgiving and prayer 
 were understood literally,* they would prove it unlawful 
 to join in any public contributions for the poor, and to 
 engage in public prayer : but it is not the act which our 
 Lord has principally in view, but the principle, or motive. 
 His object was to condemn a spirit of ostentation, in the 
 same way as we should understand another prohibition : 
 ' Lay not up for yourselves treasures upon earth.'f Some 
 christians have concluded from hence, that all accumula- 
 tion of property is contrary to the command of Christ. 
 The ill consequences of such interpretations do not lie in 
 their rendering men careless about the world, for there is 
 but little danger of persons who have opportunities of 
 acquiring wealth, erring on that side ; but the mischief is, 
 they make men guilty of hypocrisy, in setting them to 
 devise methods by which they may go on in business like 
 their neighbours, and yet find some salvo for their con- 
 sciences, by which to impose upon themselves. If it were 
 the design of Christ to forbid all accumulation of pro- 
 perty, why were the primitive christians directed to * lay 
 up something for the poor, every first day of the week, 
 according as God had prospered them ? 'J It will hardly 
 
 * Matt. vi. 1—6. t Matt, vi, 19. t 1 Cor. xvi. 2. 
 
Principles of church discipline. 267 
 
 be pleaded, that they were to lay by for this purpose the 
 whole of their gains : but if not, they must have been 
 allowed to labour and trade like other men. Moreover, 
 if they were forbidden to encrease wealth, why are they 
 exhorted to diligence, 'that they may have whereof to 
 give to him that needeth?'* On this principle also, it 
 would be wrong for parents to provide any thing for their 
 children, which both reason and scripture allow.f 
 
 Finally : If these words require to be taken literally, 
 why should not others of a similar import be understood 
 in the same way ? ' Take no thought for your life, what 
 ye shall eat, or what ye shall drink ' — ' Sell what ye have 
 and give alms.'J Yet if such a literal interpretation were 
 reduced to general practice, it would destroy all distinc- 
 tion of property, and so of rich and poor. This however 
 was not our Lord's design, or he would not have addressed 
 men, much less good men, under the character of rich 
 and poor.§ The accumulation of property, if arising from 
 the blessing of God on our lawful occupations, and con- 
 sidered as a trust to be laid out for him, has nothing 
 wrong in it. The danger is, what our Lord inveighs 
 against, that of making a * treasure ' of it, or setting our 
 hearts upon it as an idol in the place of God, instead of 
 considering all as his, and as requiring all to be employed 
 for him, according to his revealed will. It is the desire to 
 be great, to shine, and to indulge in the pride of life, that 
 is destructive to men's souls. This is the evil everywhere 
 described by such language as the following : * Ye ask, 
 and receive not, because ye ask amiss, that ye may con- 
 sume it upon your lusts '— * They that will be rich, fall 
 into temptation and a snare, and into many foolish and 
 hurtful lusts, which drown men in destruction and per- 
 dition.'ll 
 
 2. I observe, tJie reason of some duties ceases in a greater 
 or less degree, by a change of circumstances. — This remark. 
 
 Ephes. iv. 28. f 2 Cor. xii. 14. I Matt. vi. 25. Luke xii. 33. 
 ^ James i, 9, 10. 1| James iv. 3. 1 Tim. vi. 9. 
 
30B Principles of church discipline. 
 
 I am aware, is liable to great abuse. Some, under the 
 pretense of accommodating Christianity to times and cir- 
 cumstances, may render it a mere temporising system, to 
 be just what its professors may find it their interest or 
 their inclination to have it be. Yet after all, the fact 
 cannot be called in question ; and if men will abuse it, 
 they must take the consequence. 
 
 It is a fact, that for a man in the times of the apostles 
 to have had ' his head covered ' in public worship, was 
 reckoned to be dishonouring his head;' for by the cus- 
 tom which then prevailed, it was a sign of subjection.* 
 But in our times the reverse is true ; a being uncovered is 
 the sign of subjection, and the being covered indicates some 
 kind of superiority. Men are now generally uncovered 
 in the time of worship, not for the purpose of maintaining 
 their dignity, or superiority over the women, but on the 
 contrary, for avoiding the appearance of assuming too 
 much in the presence of God, by seeming to refuse that 
 honour to him which is paid to our superiors among men. 
 The woman, on the other hand, was then required to be 
 covered, as by the custom of those times it was a token 
 of her subjection to the man. But though our females 
 still cover the head in public worship, it is not for this 
 purpose, nor does it convey any such idea. 
 
 To the same purpose the hair of the man was shorn, 
 and that of the woman worn at length. Each by the 
 custom of the time and place was considered as distinctive 
 of the sexes, which various important purposes in society, 
 and even nature itself required to be preserved. When 
 the apostle asks, * Doth not even nature itself teach you, 
 that if a man have long hair it is a shame unto him ; but 
 if a woman have long hair it is a glory to her ; 'f some 
 have thought that, ' by nature,' he means no more than 
 custom. This I apprehend is a mistake. President Ed- 
 wards has happily expressed what appears to be the true 
 meaning of this passage, in the following words. " It is 
 
 * 1 Cor. xi. 4—7. f Vcr. 14, 15. 
 
Principles of church discipline. 269 
 
 custom which establishes any outward sign, as a token 
 of inward sentiment: therefore when it had established 
 the wearing of long hair as the sign of a female, nature 
 itself idiw^ht that it was a shame for a man to appear in 
 the known garb of a woman." The truth is, I apprehend, 
 if the proper distinction of the sexes be preserved, by 
 each appearing in that habit which the custom of the age 
 and country makes the distinctive marks of them, the end 
 aimed at by the apostle is fully answered. 
 
 [The remaining part of this Essay, consisting chiefly of 
 strictures on the practice of Open Communion, then lately 
 introduced at Serampore, is unfortunately mislaid or lost ; 
 but as the sentiments of the Author on this subject have 
 already appeared in a posthumous publication, and also 
 in some of the preseding pages, it is less to be regretted, 
 though the Essay in its present state is left unfinished 
 and incomplete.] 
 
 ON LAYING THE FOUNDATION OF A NEW CHAPEL. 
 
 Having been requested to say a few words on this 
 occasion, I wish, my friends, to direct your attention, not 
 so much to the place about to be erected, as to the use to 
 which, I trust, it will be appropriated. Under the gospel 
 it is not place, but the worshipping of God in spirit and 
 in truth, that is of account. 
 
 To fix your attention on this subject, let us read a 
 passage from 1 Peter ii. 4, 5. ' To whom coming, as unto 
 a living stone, disallowed indeed of men, but chosen of 
 God and precious : ye also, as lively stones, are built up 
 a spiritual house, a holy priesthood, to off'er up spiritual 
 sacrifices, acceptable to God by Jesus Christ.' 
 
 Much of the religion of the old testament consisted in 
 the building and worship of the temple ; when therefore 
 
270 Personal and social religion. 
 
 the new testament was introduced, it was usual tp speak 
 of its religion under this imagery. Thus the passage 
 which I have read alludes partly to the building, and 
 partly to the worship of the temple. As the stones were 
 laid on their foundation, so believing in Jesus, we * come 
 to him as unto a living stone,' and are * built up a spiritual 
 house ; ' and as the priests offered up their sacrifices, so 
 believers are 'a holy priesthood to ofier up spiritual 
 sacrifices, acceptable to God by Jesus Christ.' Yet there 
 were great disparities between the Jewish and christian 
 temple. The stones of the former, being mere unconscious 
 matter, were brought ; here, being conscious and voluntary 
 agents, they * come.' The foundation there also was 
 mere matter, but here it is 'a living stone;' that was 
 literally a house, this is * a spiritual house.' Priesthood 
 was there distinguished by descent, here by character; 
 their sacrifices were taken from the herd or the flock, ours 
 from the heart, the ofi'ering of prayer and praise, presented 
 in the name of Jesus Christ. 
 
 But laying aside the imagery, we may consider the 
 whole as furnishing a description of individual and social 
 religion. Social religion begins with individual, and in- 
 dividual religion with 'coming' to Christ. 
 
 I. With respect to personal religion, the scriptures 
 make much of our coming to Christ. 
 
 However correct we may be in our deportment, and 
 devout at the stated seasons of worship, if Christ be ' dis- 
 allowed,' all is nothing. Election itself no otherwise 
 secures our salvation, than as it secures our coming to 
 Christ for it. *A11 that the Father giveth me shall come 
 to me.' The atonement of Christ does not avail us, but 
 as coming to him. It was thus in the atonements under 
 the law ; in some cases sins were confessed by the party 
 laying their hands on the head of the victim, and in others 
 by the priest on their behalf: but in no case could they 
 derive benefit, but as * comers thereunto.' 
 
Personal and social religion. 271 
 
 The first operations of true religion in the mind are in 
 this way. Christ may not be the first object to which a 
 sinner's thoughts are turned ; this may be his sin and 
 exposedness to the wrath of God ; but let our thoughts of 
 sin and misery be as pungent as they may, if they lead us 
 not to Christ for salvation, there is no true religion in 
 them. He is * the way ' to God : ' no man cometh unto 
 the Father but by him.' We may be burdened under 
 guilt and fear, but till we come to him with our burden, 
 there will be no gospel rest for our souls. The promise is 
 not made to us as burdened, but as coming to Christ with 
 our burdens. Matt. xi. 28. 
 
 Nor is it confined to the time of our first believing ; the 
 christian life consists in coming habitually to Jesus. ' I 
 live ; yet not I, but Christ liveth in me ; and the life that 
 I now live in the flesh, is by the faith of the Son of God, 
 who loved me, and gave himself for me.' That which 
 food is to the body, the doctrine of Christ crucified is to 
 the mind. * Except we eat his flesh, and drink his blood, 
 we have no life in us.' 
 
 Our estimation of other objects is often governed by 
 public opinion, but we must appreciate Christ not by 
 what men think of him, but by what he is in the account 
 of God. He may be 'disallowed indeed of men, but 
 chosen of God and precious ; ' and if we are of God, we 
 shall be of God's mind ; he that is precious to God will 
 be so to us. May there be many characters of this des- 
 cription, my friends, among you! You will then have 
 materials for building up the spiritual temple, and for the 
 ofiering up of spiritual SEicrifices, acceptable to God by 
 Jesus Christ. 
 
 II. Add a few remarks on social religion, under the 
 same idea of a temple ; particularly, on the materials with 
 which it must be built — the important character it sus- 
 tains — the employment of its priesthood — and the medium 
 through which all their sacrifices must be accepted. 
 
272 Personal and social religion. 
 
 1. The proper materials for the chistian temple are 
 'lively stones;' else they will not fit a living foundation, 
 nor unite with other living stones in the building. Be- 
 ware that the desire of being a large and opulent people, 
 may never induce you to overlook this. If it ever come 
 to this, that your members are admitted on any principle 
 short of faith in a living Redeemer, Ichabod will be writ- 
 ten upon your doors. 
 
 2. The important character you sustain is that of a 
 temple for God to dwell in. If the word of truth be 
 preached among you, the worship of God preserved in its 
 purity, and the ordinances of Christ observed according 
 to their primitive simplicity, God will dwell in you and 
 walk in you, and ye shall be his people, and he will be 
 your God. He makes great account of christian churches, 
 as being the appointed means of establishing his kingdom 
 among men. With what complacency did he speak of 
 ancient Zion ; ' This is my rest for ever, here will I dwell, 
 for I have desired it — The Lord loveth the gates of Zion, 
 more than all the dwellings of Jacob.' AVhat a high 
 degree of interest is Christ described as taking in the con- 
 cerns of the seven churches in Asia. The same idea is 
 conveyed by the judgments denounced against those who 
 have persecuted or corrupted them. * If any man defile 
 the temple of God, him shall God destroy.' It was this 
 that opened the gates and broke down the walls of old 
 Babylon ; and it is on account of this that another Baby- 
 lon, the antichristian church, shall come down even to the 
 ground. * They have shed the blood of saints and pro- 
 phets, and thou hast given them blood to drink, for they 
 are worthy.' 
 
 3. As to your employment as a holy priesthood, this is 
 to ofl'er up 'spiritual sacrifices.' We have heard much of 
 the christian priesthood, as applied to ministers ; but 
 Christianity knows of no priesthood, except what is com- 
 mon to all believers. It knows of pastors, bishops and 
 elders ; but it is a misnomer to call them priests. It is 
 for you all as christians to off"er up prayer and praise. 
 
Personal and social religion. 273 
 
 both for yourselves and others ; and may you continue on 
 this spot to offer them ! 
 
 4. Be not forgetful of the medium through which all your 
 offerings become acceptable — ' Jesus Christ.' We must 
 not carry our offerings in our hand, like Cain, presuming 
 to be accepted on account of them. The order of the 
 divine proceedings is the reverse of this. The Lord had 
 respect, not to the offering of Abel, and so to him, but to 
 Abel, and so to his offering. The good works of sinful 
 creatures, even those which are most ' spiritual,' are no 
 otherwise acceptable to God than ' by Jesus Christ.' The 
 case of Job and his three friends serves to illustrate this 
 principle. The Lord was so displeased with them, that 
 he refused to accept even a petition at their hands. ' My 
 wrath, saith he, is kindled against you. Take your offer- 
 ings, and go to my servant Job : he shall pray for you, 
 and him will I accept, lest I deal with you after your 
 folly.' Such is our case, and such the intercession of our 
 Redeemer. Him God accepts, and through him our pray- 
 ers and praises become acceptable to God. 
 
 CHARACTER FORMED ONLY BY A COURSE OF ACTION. 
 
 Query. Was not David a regenerate man when he slew 
 Uriah by the sword of the children of Ammon ; and if 
 so, how can we reconcile his conduct with the apostle's 
 assertion, ' that no murderer hath eternal life abiding in 
 him ? ' 1 John iii. 25. 
 
 Answer. The difficulty here suggested would vanish, 
 if it were considered that while the quality of actions is 
 determined by their relation to the divine law, the esti- 
 mate we form of character must be regulated by the 
 
 s 
 
274 Analysis of the Apocalypse. 
 
 habitual course of the life and conduct. If we were to 
 form our opinion of men from particular events in their 
 lives, we should pronounce Noah a drunkard, Aaron an 
 idolator, Jacob a liar, David a murderer, and Peter an 
 apostate ; and each of these characters are excluded 
 'from the kingdom of God. But such a judgment would 
 evidently be harsh and erroneous, because these things 
 were not of a piece with their general character, but most 
 entirely opposed thereto. The apostle, in the words re- 
 ferred to, is describing those who ' go in the way of Cain,' 
 and whose character and spirit resemble his. Such a 
 man, he affirms, * hath not eternal life abiding in him.' 
 But in this sense, David was not a murderer. His sin in 
 the matter of Uriah was not the result of those principles 
 on which his character was formed, but a melancholy 
 proof of the force of temptation, even in the case of an 
 eminently good man. 
 
 GENERAL ANALYSIS OF THE APOCALYPSE. 
 
 Letter to Dr. Marshman at Serampore, 1809. 
 
 I HAVE been reading the Revelation; writing a brief 
 sketch of what appeared to me the meaning ; then com- 
 paring my thoughts with those of Gill, Lowman, and 
 Faber. I think I understand more of it by far than I 
 ever did before, and find in it great ground of encourage- 
 ment to go on in the work of God. The occasion of my 
 attending to this subject, was an application from Dr. 
 Stuart of Edinburgh, who having read a long controversy 
 between Faber and Cuninghame in the Christian Ob- 
 server, wanted my thoughts upon it. 
 
Analysis of the Apocalypse. 275 
 
 I am greatly inclined to think, that as chapters xi. xii. 
 xiii. and xiv. contain general descriptions of the rise, 
 reign, and overthrow of the Papal Antichrist, all in the 
 period of 1260 years, or a little more, allowing for its rise 
 before that date began. That the resurrection of the 
 Witnesses, in chap. xi. ; the victory over the dragon, in 
 chap. xii. ; and the Lamb's company, chap. xiv. (which 
 chapter is a continuation of the foregoing) are all to be 
 understood of the Reformation. The falling of the tenth 
 part of the city by an earthquake, chap, xi., is the over- 
 throw of the French monarchy, one of the ten horns of 
 the beast ; and as the seventh angel was to sound shortly 
 after, chap. xi. 15, that he hath sounded since that event. 
 That as the sounding of the seventh angel was to be the 
 signal of the kingdoms of the world becoming those of 
 our Lord and of his Christ ; so in the xivth chapter, which 
 synchronizes with the xith and xiith, the triumph of the 
 Lamb's company is followed by an angel having the ever- 
 lasting gospel to preach unto them that dwell on the earth, 
 ver. 6. This, I hope, means the general spirit among 
 christians of late years ; that as Babylon was to fall after 
 the evangelising angel's appearance, (see chap. xiv. 8) 
 so we may soon expect the overthrow of at least the 
 temporal power of popery. And as the seventh seal 
 included the seven trumpets, so the seventh trumpet 
 includes the seven vials ; and consequently they are all 
 to follow the sounding of the seventh angel, chap. xi. 15 ; 
 and are none of them yet poured out, except that the first 
 may be begun. Finally, that we shall not have to wait 
 for the Millennium, in order to see glorious days for the 
 church. 
 
 There is a period, I am persuaded, in which the gospel 
 is destined to make a glorious progress, according to chap, 
 xi. 15 and xiv. 6, which are synchronical ; while yet the 
 vials are pouring out, as in chap, xvi., and the enemies 
 of Christ opposing it with all their might. The Word of 
 God going forth upon a white horse, chap, xix., is before 
 the Millennium ; and the opposition made to his progress 
 s 2 
 
276 Prayer for spiritual strength. 
 
 will bring on what is called, in chap, xiv., the harvest 
 and vintage. This is described in chap. xix. as the last 
 battle prior to the Millennium. — Be of good courage, my 
 dear brethren, we shall overcome through the blood of the 
 Lamb, and by the word of our testimony. 
 
 The period between the sounding of the seventh angel 
 and the Millennium, is like the reign of David, whom the 
 Lord prospered whithersoever he went ; but then it was 
 in the face of opposition. The Millennium, on the other 
 hand, will be as the reign of Solomon, who had rest given 
 him from all his enemies round about. Thus Satan will 
 then be bound, and the beast and the false prophet shall 
 go into perdition. This is emphatically the Messiah's 
 rest, which will be glorious. Isai. xi. We may not ex- 
 pect to see the latter, but we may the former ; and surely 
 it will be enough for us to follow him that rideth on a 
 white horse, or to rank among the armies of heaven in so 
 glorious a warfare. 
 
 PAUL'S PRAYER FOR THE EPHESIANS. 
 
 Ephesians iii. 14 — 16. 
 
 For this cause I bow my knees unto the Father of our Lord 
 Jesus Christ, of whom the whole family in heaven and earth is 
 named, that he would grant you, according to the riches of his 
 glory, to be strengthened with might by his Spirit in the inner 
 
 The writing and preaching of the apostles had two 
 distinct objects in view. They preached, to make men 
 christians ; to turn them from darkness to light, and from 
 the power of Satan unto God. They wrote, to make them 
 eminent christians ; to quicken believers in their heavenly 
 
Prayer for spiritual strength. 277 
 
 race, to promote in them a growth in grace, and in the 
 knowledge of our Lord and Saviour Jesus Christ. Such 
 >vas the zeal of Paul in endeavouring to accomplish the 
 former, that he counted not his life dear to him, but was 
 willing to die for the name of the Lord Jesus. Nor was 
 he less desirous of the latter, making it the leading object 
 in all his epistles, and the matter of his prayer day and 
 night. 
 
 In the apostle's words there are three things which 
 require our notice — the object desired — its importance — 
 and the encouragement we have to seek it. 
 
 I. The object in which the apostle was so much inter- 
 ested on behalf of the Ephesians : ' That he would grant 
 you to be strengthened with might by his Spirit in the 
 inner man.' 
 
 Nothing good is found in fallen man ; nothing grows 
 spontaneously in that soil but what is evil. If any thing 
 holy be found there, it must be produced by the Spirit of 
 God, who worketh in us to will and to do of his good 
 pleasure. Nor is divine influence less necessary in carry- 
 ing on the good work after it is begun. Such is our 
 proneness to relax, to grow weary and faint in our course, 
 that we need to be continually ' strengthened with might 
 by his Spirit in the inner man.' 
 
 The object prayed for is not bodily strength. That is 
 of but little account in the sight of God, though in many 
 cases it becomes the matter of human boasting. Samson 
 was possessed of might in the outward man to a high 
 degree, and a poor use he made of it. Perhaps a more 
 feeble character is not to be met with among those whom 
 the scriptures mention as good men : with all his wonder- 
 ful exploits, he weakly yielded to the tempter, and became 
 an easy prey to his enemies. 
 
 Nor is it mere mental ability that is here intended ; that 
 was the strength of Solomon. Paul did not pray that we 
 might be made great men, but good men ; not that we 
 
878 Prayer for spiritual strength. 
 
 might be poets or philosophers, but christians ; not that 
 we might excel in genius or learning, but in grace and 
 goodness ; that our souls may prosper and be in health, 
 and that we may be strengthened with might in the inner 
 man. 
 
 This part of the subject will be better understood by 
 considering some of the symptoms of spiritual might — 
 
 1. The manner in which we perform religious duties may 
 serve as a criterion by which to judge of our strength or 
 weakness. — If we be christians, we shall worship God in 
 our families, and in secret ; we shall search the scriptures, 
 frequent the house of God, and aim to discharge the vari- 
 ous duties which pertain to our stations in life. These 
 things we shall feel it incumbent upon us habitually to 
 regard : but the question is how, and in what manner, 
 do we perform these exercises? If our souls be in a 
 languishing state, they will become a task, and not a 
 pleasure to us ; we shall be weary of the Lord's service, 
 feel his yoke to be grievous, and while we keep up. a 
 round of duty, our devotions will be cold, feeble and un- 
 profitable. But if we be strong in the Lord, and in the 
 power of his might, we shall count of the return of sacred 
 opportunities, and find that wisdom's ways are ways of 
 pleasantness, and that all her paths are peace. When 
 David longed for water of the well of Bethlehem, three 
 mighty men brake through the host of the Philistines to 
 obtain it, hazarding their lives for his sake ; while men 
 of weaker attachment would have murmured at the se- 
 verity of such an enterprise. If we possess a warm heart 
 for Christ, we shall not think much of the time, the talents, 
 the property, or the influence which we may devote to his 
 service ; nor count our lives dear to us, if we may but 
 promote his kingdom and glory in the world. ' This is 
 the love of God, that we keep his commandments : and 
 his commandments are not grievous.' Nor will this plea- 
 sure be confined to the public exercises of religion, but 
 will extend to those of a more personal and private na- 
 ture. It is possible we may feel much animation, and 
 
Prayer for spiritual strength. 279 
 
 possess much enjoyment in the outward means, while we 
 are cold and lifeless in the duties of retirement ; and this 
 will be the case where the religion of the heart is not cul- 
 tivated, nor close walking with God carefully maintained. 
 But if we be strengthened with might by his Spirit in the 
 inner man, communion with God will be earnestly sought 
 after ; private duties will be vigorously attended to, and 
 the closet will yield us pleasure, as well as the tabernacles 
 of the Lord of hosts. There are but few of whom it may 
 be said, as of Caleb and Joshua, that they ' follow the 
 Lord fully.' Multitudes of professors appear to be but 
 half-hearted in religion ; they neither wholly relinquish it, 
 nor take it up in earnest ; but are desirous of following 
 the Lord so far as is consistent with their carnal ease, 
 their worldly interest, or their sinful passions, and no far- 
 ther. But if the object of the apostle's prayer be accom- 
 plished in us, we shall be decided for God, and prompt 
 in our manner of serving him : not consulting with flesh 
 and blood, not attempting to accommodate our principles 
 and practice to those of the generality, nor wishing to do 
 as little as possible for God, consistently with our own 
 safety ; but delighting to do all his will, we shall run in 
 the way of his commandments. 
 
 2. The degree of our spiritual strength may be deter- 
 mined by the manner in which we resist temptation. — All 
 men are tempted, but all do not resist temptation : this is 
 peculiar to the christian character. Mere worldly men 
 go with the stream ; they walk according to the course of 
 this world, and are hurried along with the impetuous 
 torrent. But if we be christians, we are not of the world, 
 and are in the habit of resisting temptations. Yet if our 
 resistance be feeble and indeterminate ; if we hesitate, 
 where we ought to be decided ; if we look back on Sodom, 
 like Lot's wife, with a lingering desire after those sinful 
 pleasures which we profess to have given up, and regret 
 the loss of sensual gratifications ; — Are we not carnal, 
 and walk as men ? He who is strengthened with might 
 in the inner man, will not pause when temptations meet 
 
280 Prayer for spiritual strength. 
 
 him, nor parley with the tempter ; but will readily an- 
 swer, ' Thus it is written.' It will be sufficient for him to 
 know that God has forbidden this or that. Like a dutiful 
 child, the will of his father is the guide of his conduct, 
 and that alone will furnish sufficient motives for obedience. 
 Thus it is written. 
 
 3. The spirit in which we endure affliction, will tend to 
 discover the degree of religion we possess. — Affliction is 
 the lot of man, as well as temptation ; and we must all 
 get through our difficulties in some way or other ; but the 
 manner in which we get through them will show whether 
 we be strengthened with might in the inner man or not. 
 If we faint in the day of adversity, our strength is small. 
 If we be fretful, and murmur at the band of God ; if we 
 sink under the burden, and wish in ourselves to die ; we 
 either have no religion at all, or possess it only in a small 
 degree. Great grace would enable us to bear affliction 
 with submission, and even to rejoice in tribulation. Pri- 
 mitive christians were destitute, afflicted, tormented ; and 
 yet how happy were they with their lot ! They took joy- 
 fully the spoiling of their goods, rejoiced that they were 
 counted worthy to suffer for Christ's sake, and counted it 
 all joy when they fell into divers temptations. Out of 
 weakness they were made strong, and waxed valiant in 
 fight : thus they were more than conquerors through him 
 that loved them. 
 
 4. The sense we entertain of our own loeaJcness, is also 
 a criterion of our being strengthened in the inner man. — 
 An apostle could say, 'When I am weak, then am I 
 strong.' To a vs^orldly mind this may appear highly para- 
 doxical, but a babe in Christ can understand it. AYhen 
 we have the greatest sense of our own insufficiency for 
 what is good, and feel that we are nothing, and without 
 Christ, can do nothing ; then are we strong in the Lord, 
 and in the power of his might. But if we feel self-suffi- 
 cient, confident, and disposed to lean to our own under- 
 standing ; then are we weak indeed, and become an easy 
 prey to the enemy. Peter was never so weak as when he 
 
Prayer for spiritual strength. 381 
 
 thought there was no danger of falling, and boldly said, 
 'Though all men should forsake thee, yet will not I.' 
 Paul was never so strong as when he felt himself to be 
 ' nothing/ When most sensible of our own insufficiency, 
 we shall pray most for strength from heaven, and watch 
 most against temptation ; and by this means we shall be 
 strengthened with strength in our souls. 
 
 II. "We are led to notice the importance and desirable- 
 ness of the blessing prayed for. 
 
 Paul would not have been so importunate in bis request, 
 if it had not been of the greatest importance that we 
 should not only be christians indeed, but grow in grace, 
 and in the knowledge of our Lord and Saviour Jesus 
 Christ. But there are other reasons which might be of- 
 fered. 
 
 1. The scriptures lay much stress on this, as tending to 
 glorify God. — * Herein is my Father glorified,' says our 
 Lord, * that ye bear much fruit : so shall ye be my dis- 
 ciples.' Every field will bear some fruit, in the ordinary 
 course of things ; but it is to the more abundant honour 
 of the husbandman when his field brings forth thirty, 
 sixty, or a hundred fold. So it is not merely by our being 
 christians, that God is glorified, but by our being eminent 
 christians. Nor is this all : if we are desirous only of so 
 much grace as may carry us safely to heaven, it is doubt- 
 ful whether we shall ever arrive there at last. Abound- 
 ing in the fruits of righteousness is considered by our 
 Lord as essential to the very existence of true religion : 
 for, says he, * so shall ye be my disciples.' Christ himself 
 brought forth much fruit, and it is necessary that we re- 
 semble him. 
 
 2. Our usefulness depends much on our being strong in 
 the Lord, and in the power of his might. — If our souls 
 be in a languishing state, what good can we do in the 
 world ? Ye are the salt of the earth : but if the salt has 
 lost its savour, wherewith shall it be salted ? It is hence- 
 
282 Praytr for spiritual strength. 
 
 forth good for nothing. What good can we do in society, 
 amongst our immediate connections, or in our families, 
 but as we diffuse a savour of Christ 1 And how can this 
 be done, if we ourselves have lost that savour, and are 
 become lifeless and unfruitful in the ways of God. At 
 the close of every day it becomes us to enquire. Has any 
 one been improved by our conversation 1 Will any one 
 think the better of Christ, from what they have heard or 
 seen in us ? Or have we been amongst men, merely as 
 men of the world ; and might they not say of us, what 
 do you more than others ? He who possesses much re- 
 ligion, will impart more or less of it to those about him : 
 he will not make a show of it, yet it must be seen. There 
 is that in the outward mien, the inward temper, and daily 
 conversation of a man of genuine piety, which indicate 
 that he has been with Jesus. The modesty of his coun- 
 tenance, the meekness and cheerfulness of his disposition, 
 the sweet familiarity and seriousness of his intercourse 
 with men, enliven the circle in which he moves, and re- 
 commend the religion which he professes. 
 
 III. The encouragement we have to pray, that we may 
 be strengthened with might by his Spirit in the inner man, 
 is intimated by the phrase, that the Lord would grant it, 
 ' according to the riches of his glory.' 
 
 When men are both rich and generous, and willing to 
 give to the necessitous according to their ability, it sug- 
 gests a very powerful motive to solicit their assistance. 
 But who can estimate the riches of God's goodness, and 
 the boundless extent of his grace ! And if he gives ' ac- 
 cording to the riches of his glory,' what encouragement 
 is here for prayer. Open thy mouth wide, and 1 will fill 
 it, saith the Lord. Ask, and ye shall receive, that your 
 joy may be full. Let us ask much, and we shall have 
 much : the Lord taketh pleasure in them that fear him, 
 in them that hope in his mercy. He who had but one 
 talent, and went and hid it in the earth, lost it : but he 
 
Exposition of Zechariah. 283 
 
 who had five talents, and went and traded with the same, 
 gained five other talents. Men who live to God, and 
 whose whole concern it is to promote his glory, shall find 
 their sphere of usefulness enlarging with their activity, 
 and that God is girding them with strength proportioned 
 to their labours. Like their divine Master, their reward 
 is with them, and their work before them. To him that 
 hath shall be given, and he shall have more abundantly ; 
 but from him that hath not shall be taken away, even 
 that which he hath. 
 
 EXPOSITION OF ZECHARIAH X. 4. 
 
 Out of him came forth the corner, out of him the nail, out 
 of hiin the hattle-how, out of him every oppressor together, 
 
 ' Out of him,' namely, Judah. Judah had all along 
 been a favoured tribe, from whence proceeded their go- 
 vernors, who were as * corner stones ' in the building ; as 
 
 * nails,' on which was suspended the glory of the nation ; 
 as ' battle-bows ' for annoying the enemy, and preserving 
 order at home. See Isai. xxii. 23, 24. The word li'jj sig- 
 nifies, to oblige to perform work, or to pay money, either 
 by right or by power. Here it manifestly denotes a legal 
 exaction, and therefore ought not to have been rendered 
 
 * oppressor.' 
 
 Out of Judah also should proceed the Messiah, the 
 greatest of all rulers, in whom all these characters are 
 united : and it seems to be of his reign that the passage 
 speaks, and out of regard to him that God would visit 
 his ancient flock, and have mercy upon them, and cause 
 them to be as though he had not cast them off. 
 
INTERVIEW WITH THE REV. JOHN BERRIDGE. 
 
 Brief notice has already been taken of this gratifying 
 interview ;* but as Mr. Fuller himself has detailed the 
 particulars, it will not be unacceptable to the reader, to 
 find the article classed with his miscellaneous papers, 
 especially as it contains much interesting novelty. 
 
 As soon as we were seated, says Mr. Fuller, I requested 
 Mr. Berridge to favour us with a few outlines of his life 
 and ministry. The venerable old man then observed. 
 Soon after I began to preach the gospel of Christ at 
 Everton, the church was filled from the villages around 
 us, and the neighbouring clergy felt themselves hurt at 
 seeing their churches deserted. The squire of my own 
 parish too was much oflFended. He did not like to see 
 so many strangers, and to be so incommoded. Between 
 them both it was resolved, if possible, to turn me out of 
 my living. For this purpose, they complained of me to 
 the bishop of the diocese, that I had preached out of my 
 own parish. I was soon after sent for by the bishop. I 
 did not much like my errand, but I went. 
 
 When I arrived, the bishop accosted me in a very ab- 
 rupt manner. Well, Berridge, they tell me you go about 
 preaching out of your own parish. Did I institute you 
 to other livings ? No, my lord, said I ; neither do I claim 
 those livings ; the clergymen enjoy them undisturbed by 
 me. Well, but you go and preach there, which you have 
 no right to do. It is true, my lord, I was one day at 
 
 E n, and there were a few poor people assembled 
 
 together, and I admonished them to repent of their sins, 
 and to believe in the Lord Jesus Christ for salvation ; and 
 
 * Morris's Memoirs of Mr. Fuller, p. 44, new edition. 
 
Interview with Mr. Berridge. 285 
 
 I remember seeing five or six clergymen that day, my 
 lord, all out of their own parishes upon the bowling green. 
 Poh ! said his lordship, I tell you, you have no right to 
 preach out of your own parish ; and if you do not desist 
 from it, you will very likely be sent to Huntingdon gaol. 
 As to that, my lord, said I, I have no greater liking to 
 Huntingdon gaol than other people ; but I had rather go 
 thither with a good conscience, than live at my liberty 
 without one. Here his lordship looked very hard at me, 
 and very gravely assured me, that I was beside myself, 
 and that in a few months I should either be better or 
 worse. Then, said I, my lord, you may make yourself 
 quite happy in this business ; for if I should be better, 
 you suppose I shall desist from this practice of my own 
 accord ; and if worse, you need not send me to Hunting- 
 don gaol, as I shall be provided with an accommodation 
 in bedlam. 
 
 His lordship now changed his mode of attack. Instead 
 of threatening he began to entreat. Berridge, said he, 
 you know I have been your friend, and I wish to be so 
 still. I am continually teased with the complaints of the 
 clergymen around you. Only assure me that you will 
 keep to your own parish, and you may do as you please 
 there. I have but little time to live ; do not bring down 
 my grey hairs with sorrow to the grave. 
 
 At this instant two gentlemen were announced who 
 wished to speak with his lordship. Berridge, said he, go 
 to your inn, and come again at such an hour, and dine 
 with me. I went ; and on entering a private room, fell 
 immediately upon my knees. I could bear threatening, 
 but knew not how to withstand entreaty ; especially the 
 entreaty of a respectable old man. At the appointed 
 time I returned, and at dinner was treated with great 
 respect. The two gentlemen also dined with us. I found 
 they had been informed who I was, as they sometimes 
 cast their eyes towards me in some such manner as one 
 would glance at a monster. After dinner his lordship took 
 me into the garden. Well, Berridge, said he, have you 
 
39^ Interview with Mr. Berridge. 
 
 considered of my request. I have, my lord, said I, and 
 have been upon my knees concerning it. Well, and will 
 you promise me, that you will preach no more out of your 
 own parish ? It would afford me great pleasure, said I, 
 to comply with your lordship's request, if I could do it 
 with a good conscience. I am satisfied that the Lord has 
 blessed my labours of this kind, and I dare not desist. A 
 good conscience ! said his lordship : do you not know 
 that it is contrary to the canons of the church t There is 
 one canon, my lord, I replied, which says, ' Go preach the 
 gospel to every creature.' But why should you wish to 
 interfere with the charge of other men ? One man cannot 
 preach the gospel to all. If they would preach the gospel 
 themselves, said I, there would be no need for my preach- 
 ing it to their people ; but as they do not, I cannot desist. 
 His lordship then parted with me in some displeasure. 
 I returned home, not knowing what would befal me, but 
 thankful to God that I had preserved a conscience void of 
 offence. 
 
 I took no measures for my own preservation, but divine 
 providence wrought for me in a way that I never expect- 
 ed. When I was at Clare hall, I was particularly ac- 
 quainted with a fellow of that college ; and we were both 
 upon terms with Mr. Pitt, the late lord Chatham, who was 
 also at that time at the university. This fellow of Clare 
 hall, when I began to preach the gospel, became my ene- 
 my, and did me some injury in reference to ecclesiastical 
 privileges, which I had before enjoyed. At length how- 
 ever, when he heard that I was likely to come into trouble, 
 and to be turned out of my living at Everton, his heart 
 relented. He began to think, it seems, within himself. 
 We shall ruin this poor fellow amongst us. This was 
 just about the time that I was sent for by the bishop. Of 
 his own accord he writes a letter to Mr. Pitt, saying no- 
 thing about my * methodism,' but to this effect : * Our old 
 friend Berridge has got a living in Bedfordshire, and I 
 am informed he has a squire in his parish that gives him 
 a deal of trouble. He has accused him to the bishop of 
 
Interview with Mr. Berridge. 287 
 
 the diocese, and it is said, he will turn him out of his 
 living. I wish you could contrive to stop these proceed- 
 ings.' Mr. Pitt was at that time a young man ; and not 
 choosing to apply to the bishop himself, spoke to a certain 
 nobleman, to whom the bishop was indebted for his pro- 
 motion. This nobleman, within a few days, made it his 
 business to see the bishop, who was then in London, My 
 lord, said he, I am informed you have a very honest fel- 
 low, one Berridge, in your diocese, and that he has been 
 ill treated by a litigious squire who lives in his parish. 
 He has accused him, I am told, to your lordship, and 
 wishes to turn him out of his living. You would oblige 
 me, my lord, if you would take no notice of that squire, 
 and not suffer the honest man to be interrupted. 
 
 The bishop was astonished, and could not imagine in 
 what manner things had thus got round. It would not 
 do however to object ; he was obliged to bow compliance 
 and so I continued ever after uninterrupted in my sphere 
 of action. The squire having waited on the bishop, to 
 know the result of the summons, had the mortification to 
 learn, that his purpose was defeated. On his return home, 
 his partisans in this prosecution fled to enquire what was 
 determined on ; saying, ' Well have you got the old devil 
 out ? No, said the squire ; nor do I think the very devil 
 himself can get him out ! ' 
 
 Mr, Fuller adds, " I greatly admired that divine savour 
 which all along mingled itself with Mr. Berridge's face- 
 tiousness, and sufficiently chastised it. His conversation 
 tended to create a frequent but guiltless smile, accom- 
 panied with a tear of pleasure. His love to Christ ap- 
 peared to be intense. When he had gone through his 
 narrative, I asked him to pray for us. He said he was 
 so faint that he could not yet, and requested me to pray. 
 I prayed, and concluded as usual, by asking all in Christ's 
 name. He, without rising from his knees, took up the 
 prayer where I had left it, in some such manner as this. 
 'Oh Lord God, this prayer has been offered up in the 
 name of Jesus ; accept it I beseech thee ; ' and for five or 
 
288 * Infinite evil of sin. 
 
 six minutes he continued his supplications in a most 
 solemn and savoury manner. We then took leave, with 
 solemn prayer for blessings on each other, as if we had 
 been acquainted for forty years, and were never to see 
 one another again in this world. The visit left a long and 
 lasting impression on my heart, of the beauty of holiness 
 almost matured." 
 
 INFINITE EVIL OF SIN. 
 
 1. Is not the whole that is meant by the infinite evil of 
 sin, that, on account of the Object against whom it is 
 committed, it is so great an evil as to involve consequen- 
 ces without end. 2. Is not the whole that is meant by 
 
 the infinite value of Christ's sufferings, that, on account 
 of the dignity of the suff"erer, they also involve in them 
 
 consequences without end. 3. Is not the first of these 
 
 questions consistent with different degrees of guilt, and 
 consequently of punishment in the sinner ; and the second 
 with a finite degree of suffering in the Saviour. 4 . Does 
 not the merit of obedience sink, and the demerit of dis- 
 obedience rise, according to the excellency of the Ob- 
 ject* L. 
 
ANECDOTE OF THE CELEBRATED ROBERT ROBINSON. 
 
 When a young- man of the city of Norwich, about 
 eighteen years of age, he was walking one morning with 
 a party of young men, who had all agreed to make a 
 holiday. The first object that attracted attention was an 
 old woman, who pretended to tell fortunes. They imme- 
 diately engaged her to tell theirs ; and that she might be 
 duly qualified for the undertaking, they made her thorough- 
 ly intoxicated with spirituous liquor. Robinson was 
 informed, among other things, that he would live to a 
 very old age, and would see his children and grandchildren 
 growing up around him. And though he had assisted in 
 producing intoxication, he had credulity enough to be 
 struck with those parts of her predictions which related 
 to himself. If I live to a great age, said he to himself, I 
 shall be a burden to the young people. What shall I do ? 
 There is no way for an old man to render himself more 
 agreeable to youth, than by sitting and telling them plea- 
 sant and profitable stories. I will then, during my youth, 
 endeavour to store my mind with all kinds of knowledge. 
 I will see and hear, and note down, every thing that is 
 rare and wonderful, that I may sit, when incapable of 
 other employment, and entertain my descendants. Thus 
 shall my company be rendered pleasant, and I shall be 
 respected rather than neglected in old age. Let me see, 
 what can I acquire first ? Oh, here is the famous metho- 
 dist preacher Whitfield! He is to preach to-night, 
 they say : and I will go and hear him. 
 
 From these strange motives, Robinson went to hear 
 Whitfield, who preached that evening from Matt. iii. 7. 
 ' But when he saw many of the Pharisees and Sadducees 
 come to his baptism, he said unto them. Oh generation of 
 vipers, who hath warned you to flee from the wrath to 
 
 T 
 
290 The final Consummation. 
 
 come ? ' The preacher described the Sadducean charac- 
 ter, said the young man ; but this did not touch me. I 
 thought myself as good a christian as any man in Eng- 
 land. From this he went to that of the Pharisees. He 
 described their exterior decency, but observed, that the 
 poison of the viper rankled in their hearts. This rather 
 shook me. At length he abruptly broke off, paused for 
 a few moments, and burst into a flood of tears. Then 
 lifting up his hands and eyes, he exclaimed, "Oh, my 
 hearers, the wrath's to come! .... the wrath's to come!" 
 — The issue was, that Robinson soon after made a public 
 profession of religion, and in a little time became a very 
 considerable preacher. 
 
 Mr. Fuller adds, that these circumstances were men- 
 tioned to him by Mr. Robinson himself; and the reader 
 will recollect, that he was pastor of the baptist congrega- 
 tion at Cambridge, and the author of several ingenious 
 and learned publications. 
 
 THE FINAL CONSUMMATION OF ALL THINGS. 
 
 Replies to some objections of Rev. John Newton, St. Mary Woolnoth. 
 
 I HAVE received a letter, says Mr. Fuller, from Father 
 Newton, very highly approving of The Gospel its own 
 Witness ; and understanding that a second edition of the 
 work was now at press, he proposes a few emendations. 
 The worst of it is, that advice offered by such venerable 
 men as him, and Dr. John Erskine, and with such a 
 degree of friendship, can hardly be refused ; and yet if 
 one were to follow every body's counsel, I might alter all 
 that I have written. His objections however are confined 
 to a few expressions in pp. 300 — 303, of the first edition. 
 
The jinal Consummation. 291 
 
 I have said, " It is not improbable that the earth thus 
 purified, [by the general conflagration] may ever continue 
 the resort, if not the frequent abode, of those who are 
 redeemed from it. Places, where some of the most inter- 
 esting events have transpired, when visited at some dis- 
 tance of time, often become in the present state of things 
 a considerable source of delight. Such was Bethel to 
 Jacob, and Tabor, no doubt, to the three disciples ; and 
 if any remains of our present sensations should attend us 
 in a state of immortality, a review^ of the scenes of our 
 Lord's birth, life, agony, and crucifixion, as well as of 
 many other events, may furnish a source of everlasting 
 enjoyment." 
 
 On this statement, accompanied with some other re- 
 marks, Mr. Newton asks — 
 
 1. " Why may not ' a new heaven and a new 'earth,' 
 be expounded figuratively, as in other places ; and be 
 referred to the kingdom of God upon earth, the gospel 
 state ? " — I answer. No : the new heaven and new earth 
 are represented as following the general conflagration. 
 2 Pet. iii. 12, 13. *The heavens being on fire, shall be 
 dissolved, and the elements shall melt with fervent heat : 
 nevertheless we, according to his promise, look for new 
 heavens and a new earth, wherein dwelleth righteousness.' 
 In the Revelation, this state is also represented disjolloiv- 
 ing the last judgment. * I saw a new heaven, and a new 
 earth ; for the first heaven and the first earth were passed 
 away. And I John saw the holy city. New Jerusalem, 
 coming down from God out of heaven, prepared as a bride 
 adorned for her husband.' Chap. xxi. 1, 2. 
 
 2. " May we not pray that ' the will of God may be 
 done upon earth as in heaven,' without looking so far for- 
 ward as the final consummation of all things ? " — We may 
 in some degree, but not fully, or without having a refer- 
 ence to the final state of things. When we pray to be 
 made like Christ ourselves, we always look forw ard to the 
 time when we shall be perfected, as the period in which 
 our request shall he f idly answered. So it is in this case, 
 
 T 2 
 
292 The final Consummation. 
 
 and as this does not hinder our praying for progressive 
 sanctity in the use of all the means of grace, so neither 
 does the other hinder our praying for the success of 
 Christ's kingdom. In both cases we cannot pray for the 
 ultimate end, without praying for all the means by which 
 it is effected. 
 
 3. "Does not the desire of revisiting the spots and 
 scenes of past transactions, belong to our present situation 
 and conformation. Will it not, like many of our human 
 and social feelings, have no farther influence upon the 
 soul, when freed from the body, and from the earth ? " — It 
 may be so : and I think I shall alter this a little, as well 
 as add something on the second question. 
 
 4. " Suppose we had a desire to visit these places after 
 the conflagration, how shall we find them ? We cannot 
 now ascertain where Eden was, and many other things ; 
 owing perhaps to the alteration made in the earth by the 
 flood. But the alteration produced by the final confla- 
 gration, will probably be much greater." — Perhaps we 
 may then be better geographers than we are now. Many 
 places are at present wisely concealed from us, to prevent 
 abuse from superstition, of which we shall then be in no 
 danger. 
 
 Such would be my answers to Mr. Newton, if he were 
 a brother ; but he is a father, and so full of love and 
 kindness that I know not what to do with him. 
 
THE CHOICE OF MOSES. 
 
 Hebrews xi. 24 — 26. 
 
 By faith Moses, when he was come to years^ refused to be called 
 the son of Pharaoh's daughter ; choosing rather to suffer affliction 
 with the people of God, than to enjoy the pleasures of sin for a 
 season ; esteeming the reproach of Christ greater riches than the 
 treasures in Egypt ; for he had respect unto the recompense of 
 rettiard. 
 
 Common history generally overlooks the servants of 
 God, as Unworthy of its notice. The world has thought 
 it worth while to hate and persecute them in all ages, but 
 not to record either their lives or deaths. Statesmen, 
 warriors, philosophers, poets, and the like, are held up to 
 view, while they and their memorial are consigned to 
 oblivion. It is not so however in God's history. The 
 world loves its own, and God loves his own. God's his- 
 tory takes as little notice of the sons of the mighty, as 
 man's history does of the sons of the holy, exhibiting them 
 as a succession of wild beasts, who have rendered them- 
 selves conspicuous only by their rapacity ; while it holds 
 up the characters whom they have traduced, as men * of 
 whom the world was not worthy.' What a catalogue is 
 given us in this chapter! To have a name in such a 
 record is true honour. 
 
 Among these worthies stands the name of Moses-. From 
 his early childhood he was an object of the special cara of 
 heaven ; and when arrived to years of maturity he was a 
 believer, and an eminent servant of God. 
 
 It is pleasing to observe how the apostle finds an evan- 
 gelical spirit in old-testament saints. Moses was distin- 
 guished as the lawgiver of Israel, and he venerated the 
 law which he had the honour to dispense. He_ did not 
 
294 Moses's Choice. 
 
 trust in his obedience to it for acceptance with God how- 
 ever, but in Christ, in whom he believed. Yes, the reli- 
 gion of Moses was an attachment to Christ, though at 
 that time he was known only by promise. Moses had 
 also an expectation of the earthly Canaan, of that goodly 
 mountain and Lebanon, though for his sin in a single 
 instance he was deprived of it : but his principal respect 
 did not terminate here, but on a recompense of reward be- 
 yond the grave, even in that better country, in the faith 
 of which the patriarchs lived and died. 
 
 To illustrate and vindicate the choice of Moses, which 
 is here celebrated, is all I shall attempt. There are three 
 remarks which offer concerning it. 
 
 1. The choice of Moses is ascribed to faith. — He 
 believed in the Messiah Avho was promised covertly to 
 Adam, and to Noah, and more explicitly to Abraham, as 
 the Seed, in whom all the nations of the earth should be 
 blessed. He also believed in the invisible realities of 
 a future state. And thus his faith determined him to 
 embrace even the reproach of Christ, and to relinquish 
 every thing which stood in the way of the heavenly prize. 
 The choice of Moses was free ; yet it was not the effect 
 of free will, but of faith in Christ, and which was the 
 gift of God. And if we make the same choice, it will be 
 owing to the same cause. 
 
 2. It was made under the strongest temptations. — The 
 refusing to be called the son of Pharaoh's daughter, was 
 in effect refusing a crown ; for she is supposed to have 
 been the only daughter of the king of Egypt, and to have 
 had no children of her own. Moses therefore appears to 
 have been designed for a successor to the throne. For 
 this also he seems to have received a suitable education, 
 being ' learned in all the wisdom of the Egyptians.' AH 
 things conspired to tempt him. Fortune with her flatter- 
 ing smiles, invited him to her banqueting house, and to 
 think no more of his abject relations. Forget also thine 
 own people, and thy father's house, was her language. 
 Apis must be thy God, and worship thou him. 
 
Moses's Choice. 295 
 
 We who are stationed in the common ranks of life may 
 think but little of such a temptation. A crown never 
 having been within the reach of our expectations, it may 
 possess but few charms for us. We cannot be ignorant 
 however, that for such stations, men in high life have 
 frequently sacrificed every thing. Poor Henry iv. king 
 of France, about two hundred years ago, though a pro- 
 testant in principle, and a truly great man, yet rather 
 than relinquish a crown, abjured his religion. It is true, 
 our James ii. lost his throne, through his attachment to 
 popery ; but he meant not so, and even his friends ridi- 
 culed him for it. " There is a certain good man, said 
 they, lately come to Rome, who has resigned three crowns 
 for a crucifix ! " 
 
 There is no principle that is equal to the choice which 
 Moses made, but faith. Nothing else can find an object 
 that will outweigh it. ' Who is he that overcometh the 
 world, but he who believeth that Jesus is the Son of 
 God?' 
 
 3. In making such a choice, the best of this world was 
 weighed against the worst of religion, the reproaches of 
 Christ, and yet the latter was preferred. — If the best on 
 Christ's side had been weighed against the worst on the 
 side of the world, or even the best on both sides against 
 each other, the triumph had been less glorious. But here 
 we see in one scale the pleasures of sin, and the treasures 
 of a mighty empire ; objects for which men are con- 
 tinually sacrificing their health, peace, conscience, cha- 
 racter, lives, and souls ; in the other, Christ and religion, 
 with the greatest outward disadvantages ; yet the latter 
 preponderates. An attachment to the cause of the Mes- 
 siah, would at any time excite the reproaches of proud 
 men ; but at this time more especially, when his kingdom 
 seemed so unlikely to prevail, that his subjects were ac- 
 tually in a state of slavery. ' The people of God ' are at 
 all times, more or less, in an afflicted state ; but now the 
 waters of a full cup were wrung out to them : yet with 
 all these disadvantages, faith obtains the victory. Many 
 
296 Aloses's Choice. 
 
 are daily choosing the world, with not a thousandth part 
 of this to choose ; and setting light by Christ and his 
 people, with not a thousandth part of this to refuse. 
 
 To a mind blinded by carnality, the choice of Moses 
 will appear fanatical and foolish : but it was not so. 
 Faith and right reason are not at variance. His decision 
 was as wise as it was just. He did not choose afflictions 
 and reproaches for their own sake ; for he had all the 
 feelings of a man as well as we. His choice terminated 
 on tJie recompense of reward, which, like the joy that was 
 set before the great Object of his faith, enabled him to 
 endure the cross, and despise the shame. — More parti- 
 cularly, 
 
 1. The things which he refused would last only for a 
 season : but the things which he chose were of everlast- 
 ing duration. We measure periods in all other estima- 
 tions ; and why should we not in this ? Who would give 
 so much for a short lease, or rather, an uncertain tenure, 
 as for a full purchase, and a lasting possession ? 
 
 2. The society of the people of God, though afflicted, 
 reproached, and persecuted, exceeds all the pleasures of 
 sin, while they do last. It is delightful to cast in our lot 
 with them ; for the bond of their union is holy love, which 
 is the sweetest of all sweets to a holy mind. If we have 
 once tasted of this, every thing else will become com- 
 paratively insipid. How sweet a bond of union is the 
 love of Christ — how sweet is the fellowship of saints ! 
 Even when borne down with reproaches and afflictions, 
 how ^weet are the tears of sympathy. What are the coun- 
 try and the gods of Moab to Ruth, after having lived in 
 a religious family, and become acquainted with the true 
 and living God ? And what are the discouragements 
 which Naomi presented, on the ground of future poverty 
 and neglect ? ' Entreat me not to leave thee, or to return 
 from following after thee,' was her answer : ' for whither 
 thou goest I will go, and where thou lodgest I will lodge ; 
 thy people shall be my people, and thy God my God. 
 
Moses's Choice. 297 
 
 Where thou diest will I die, and there will I be buried. 
 Jehovah do so to me, and more also, if aught but death 
 part thee and me ! ' — The Lord, moreover, hath spoken 
 good concerning his people, and he delights to do them 
 good. This motive was held up by Moses to Hobab, to 
 induce him to cast in his lot with them ; and in persuad- 
 ing his friend, he doubtless made use of the same con- 
 siderations which had prevailed on himself. 
 
 3. The very reproaches of Christ contain greater riches, 
 than all the treasures of this world. They carry with 
 them, not only the testimony of a good conscience, but 
 the approbation of God ; and these are substantial riches. 
 They are accompanied with the fellowship of Christ ; for 
 in suflering for him, we suffer ' with him ; ' and these also 
 are substantial riches. Nor is it a small thing to be 
 counted worthy to suffer for his name sake. It becomes 
 the servants of Christ to consider the reproach of his ene- 
 mies as their honour, and to bind it to them as a crown. 
 
 Let us then enquire what is our choice. We may not 
 have the offer of a crown ; or if we had, it might have 
 but little influence upon us. The desires of man are 
 mostly confined to things a little above his present situa- 
 tion, or which are next within his reach. A good estate, 
 or a well-watered plain, might weigh more with many 
 of us than a kingdom. Nor may the people of God in 
 our day lay under such reproaches and afflictions, as in 
 the times of Moses. But this only proves that our temp- 
 tations are not so strong as his ; and consequently, that 
 if the world conquer us, we shall be the less excusable. 
 But the world and Christ are in competition for our choice, 
 and we are required to give a decisive and immediate 
 answer. Choose ye this day whom ye will serve. There 
 are many who can and do say as Joshua did. As for me 
 and my house, we will serve the Lord. His people shall 
 be our people, and his cause our cause. If any refuse, 
 and prefer the present world before him, be it known to 
 them, that as is their choice in this world, such will be 
 their portion in that ^^hich is to come. 
 
FINAL DESTRUCTION OF MYSTICAL BABYLON. 
 
 Isaiah Ixiii. 1 — 6. 
 
 Who is this! that cometh from Edom, with dyed garments 
 from Boxrah? This! glorious in his apparel, travelling in the 
 greatness of his strength ? 1 that speah in righteousness, mighty 
 to save. Wherefore art thou red in thine apparel, and thy gar- 
 ments like him that treadeth in the tvinefat 7 I have trodden the 
 winepress alone, and of the people there was none with me : for J 
 will tread them in mine anger, and trample them in my fury, and 
 their blood shall be sprinkled upon my garments, and I will stain 
 all my raiment. For the day of vengeance is in my heart, and the 
 year of my redeemed is come. And I looked, and there was none 
 to help ; and I wondered that there was none to uphold ; therefore 
 mine own arm brought salvation unto me, and my fury, it upheld 
 me. And I will tread down the people in mine anger, and make 
 them drunk in my fury, and I will bring down their strength to 
 the earth. 
 
 It is not uncommon, I believe, to understand this sub- 
 lime passage of the coming of the Messiah, to shed his 
 blood for the salvation of his people ;* but it is evidently 
 the design of the Holy Spirit to describe the apparel of 
 the conqueror, not as red with his own blood, but with 
 that of his enemies. The event described is not any 
 personal appearance of the Messiah, but a tremendous 
 carnage among the wicked, which he would accomplish 
 by his providence, and which should issue in favour of 
 -his church. The dreadful overthrow of Jerusalem, and 
 that of the Roman heathen empire, are each represented 
 by * the coming of the Son of man in the clouds of hea- 
 
 * This erroneous idea is countenanced by a misprint in one of 
 Dr. Walls's Hymns, where the pronoun * my ' is substituted for their. 
 See book i. hymn 28, verse 6, last line. 
 
Destruction of mystical Babylon. 299 
 
 ven ;' each being a day of judgment, as it were, in minia- 
 ture.* The objects of ,his vengeance are described under 
 the name Edom, the ancient enemy of Israel, in much the 
 same way as Rome is called Babylon, as being another 
 Babylon to the church of God. 
 
 The period to which the prophecy refers, may I think 
 be collected with a good degree of certainty ; partly from 
 the context, and partly from the nineteenth chapter of the 
 Revelation of John, where many things appear to be 
 borrowed from this passage. The foregoing chapter, 
 namely, the sixty-second, is manifestly prophetic of glori- 
 ous times yet to come; times when *the righteousness 
 of the church shall go forth as brightness, and the salva- 
 tion thereof as a lamp that burneth ' — when she shall be 
 ' a crown of glory in the hand of her God ' — when she 
 shall be * called Hephzi-bah, and her land Beulah ; for the 
 Lord will delight in her, and her land shall be married' — 
 and when ' God himself shall rejoice over her, as a bride- 
 groom rejoiceth over his bride.' 
 
 The three last verses seem to have an allusion to the 
 taking of old Babylon, and to the consequent deliverance 
 of the church from her captivity ; in which Cyrus and his 
 armies, though messengers of death to the former, were 
 to the latter the harbingers of life and peace. And while 
 they should be 'going through and through the gates,' 
 the friends of Zion are commanded to * prepare the way, 
 and to lift up the standard.' Analogous to this shall be 
 the overthrow of mystical Babylon. Her gates, which 
 have long been barred, must be thrown open. At them 
 destruction shall enter to her, but salvation to those 
 whom she has oppressed and persecuted : and while this 
 is going on by instruments that *mean not so,' let the 
 friends of Christ be active in their proper sphere, * prepar- 
 ing the way,' removing obstructions, and * lifting up the 
 standard' of evangelical truth. Lo, then 'cometh the 
 salvation of Zion : behold his reward is with him, and his 
 
 * Luke xxi. Rev. vi. 12—17. 
 
300 Destruction of mystical Babylon. 
 
 work before him ! ' The issue is : the church shall become 
 ' a holy people, the redeemed of the Lord : and she shall 
 be called. Sought out, a city not forsaken.' 
 
 It is thus that the sublime passage under consideration 
 is introduced. It is not enough to say, the Salvation of 
 Zion will come ; but we are presented, as it were, with 
 a sight of Him, glorious in his apparel, travelling in the 
 greatness of his strength, declaring to his admiring people, 
 that the day of vengeance is in his heart, and the year 
 of his redeemed, the jubilee of the church is come ! 
 
 Then follows a penitential confession of the Jewish 
 church, which is supposed to be overwhelmed and melted 
 into repentance by his great goodness, and the multitude 
 of his loving kindnesses towards them, amidst all their 
 disobedience and rebellion against him. It is not difficult 
 to perceive from hence, that the prophecy is yet to be 
 fulfilled. But another source of evidence of the same 
 thing may be taken from the nineteenth of the Revelation, 
 where many things, as already noticed, are borrowed from 
 this passage. As in Isaiah, so here we see a glorious 
 personage in warlike attire : ' His name is Faithful and 
 True, and in righteousness he doth judge, and make war. 
 He is clothed in a vesturp dipped in blood, and treadeth 
 the winepress of the fierceness and wrath of almighty 
 God.' The fowls of heaven are called together to eat the 
 flesh of kings, and of captains, and of mighty men, and of 
 horses, and of them that sat on them, and of men both 
 free and bond, small and great. The issue of this dread- 
 ful war is, that the beast and the false prophet are taken ; 
 Satan is bound, and Christ reigns. 
 
 But little if any doubt, I think, can be entertained of 
 the events in these two passages being the same, and of 
 their being designed to describe the tremendous wars by 
 which the great Head of the church accomplishes the ruin 
 of antichrist. * Behold, he cometh as a thief: blessed is 
 he that watcheth and keepeth his garments, lest he walk 
 naked, and they see his shame.' 
 
Influence of the Conduct of Religious people 
 
 ON THE WELLBEING OF A COUNTRY. 
 
 The 21st of Sep. 1803 was fixed upon, by several dis- 
 senting ministers in London, as a day of fasting and 
 prayer on account of the state of the nation ;* and they 
 expressed a wish that their brethren in the country would 
 unite with them. Being at one of those meetings in the 
 country, I was forcibly struck with an idea suggested in 
 a passage of scripture which was read on that occasion. 
 It was Isai. v. 5. ' And now, go to : I will tell you what 
 I will do to my vineyard. I will take away the hedge 
 thereof, and it shall be eaten up ; and break down the 
 wall thereof, and it shall be trodden down.' 
 
 I had often heard it observed, from the intercession of 
 Abraham in behalf of Sodom, and other scriptures, that 
 God might spare a country for the sake of the righteous 
 few ; but never recollect hearing it noticed before, that 
 the sins of professing christians might also be the princi- 
 pal cause of a nation's overthrow. Certainly the church 
 is here represented as God's vine, the grand object of his 
 care. He fences it by his providence, cultivates it by the 
 means of his grace, and looks that it should bring forth 
 grapes, or fruit to his glory. But if instead of this it 
 bring forth wild grapes, what inducement can he have to 
 continue the fence ? 
 
 I am more afraid, said the minister on the above occa- 
 sion, on account of the sins of my country, than from the 
 threatenings of the enemy : and I am much more afraid 
 
 * Several days of public fasting and prayer were voluntarily held 
 by the dissenting body, at distant intervals, during the war with revo- 
 lutionary France ; and this in 1803 was in contemplation of the French 
 invasion. Ed. 
 
302 Reflections on Jitde. 
 
 for the sins of professing christians in my country, than 
 I am for those who are openly profane. It is true, they 
 are wicked, and will not go unpunished : but God does 
 not look to them for fruit in such a manner as he does to 
 us. If the hedge be taken away, and the wild boar of 
 the wood suffered to enter in and destroy, I fear it will 
 be principally, though not wholly, on our account. Our 
 ingratitude, lukewarmness, worldly-mind edness, animo- 
 sities, divisions, scandals, and other evils, may be more 
 offensive to God, than all the wickedness of the land 
 besides. 
 
 If these remarks be just, what a weight lies upon the 
 religious part of a nation ; who either prove, like Paul, 
 the salvation of them that sail with them ; or like Jonah 
 the principal cause of the storm ! 
 
 REFLECTIONS ON THE EPISTLE OF JUDE. 
 
 Extracts of a Letter, during the alarm of an Invasion in 1803. 
 
 I HAVE been much struck of late, in reading the Epis- 
 tle of Jude ; and think I see there the very character of 
 some of our modern democrats.* (1) They were wicked 
 men ; yet they crept in unawares amongst religious peo- 
 ple, ver. 4. — (2) They were apostates from the truth, 
 after the example of the devil himself, ver. 5, 6. — (3) They 
 were lascivious characters, given over to fornication and 
 all uncleanness, ver. 7. — (4) They were despisers and 
 depreciators of civil government, using language concern- 
 ing their superiors which an angel dare not use of the 
 devil himself, ver. 8, 9. — (5) Their real object, whatever 
 
 * See Morris's Memoirs of Mr. Fuller, p. 71. 
 
Rejiections on Jude. 303 
 
 were their pretences, was the hope of plunder and of 
 power, ver. 11.— (6) The admission which some christians 
 gave them into their churches, was to their reproach, ver. 
 12.— (7) They are characters whose society we should 
 avoid, as we tender our own salvation ; for the course 
 which they steer leads to perdition, ver. 12, 13. 
 
 [Its having been suggested by a correspondent, that 
 the characters described by Jude were apostates from the 
 truth, and not the enemies of the state, the subject had 
 nothing to do with civil government; and that as the 
 fatal consequences of Cain's impiety, of Balaam's covet- 
 ousness, and Corah's rebellion, are adduced by the apostle 
 as a warning to those in his day ; it must allude to the 
 rejection of divine authority, and the government which 
 God has established in his church. This objection elicited 
 from Mr. Fuller the following defence and modification 
 of his previous statement.] 
 
 It is certainly true, that ' the error of Balaam,' Jude 11, 
 was not jacobinism, and that the sin of Cain and of Corah 
 was not committed against civil government. But on a 
 reperusal of the Epistles of Peter and Jude, it does not 
 appear to me that civil government can justly be excluded 
 from the things against which these men set themselves. 
 There is nothing surprising that they should despise and 
 set themselves against all that which set itself against 
 their lusts, which every species of legitimate authority 
 did, whether civil or ecclesiastical. It is thus interpreted 
 by all the expositors and lexicons to which I have access. 
 They admit indeed that the passage referred to in 1 Pet. 
 ii. 10, proves a part of their opposition and contempt to 
 have been directed against Christ, and the authorities in 
 his church ; but consider other parts of it as . directed 
 against civil government. The term rendered 'govern- 
 ment or dominion,' in 2 Pet. ii. 10 and Jude 8, is never 
 applied, I believe, to ecclesiastical authority, but either 
 to that which subsists among the different orders of an- 
 gels, or to civil govemment amongst men. Ephes. i. 21. 
 Col, i. 16. 
 
304 Political self-righteousness. 
 
 Christ, it is true, exercises all authority and dominion ; 
 but the dignities which they blasphemed, do not seem to 
 relate to his spiritual authority. Moreover, the argument 
 used by the apostle Jude in ver. 9, seems to imply that 
 the authority or dominion, against which these men set 
 themselves, had in it a mixture of evil, which afforded 
 them a handle for running it down. Jude's answer is. 
 Be it so, that it has a great many evils attending it, as 
 administered by wicked men; yet an archangel, when 
 speaking to the worst of beings, did not dare to use such 
 language as theirs. The answer supposes that to exist 
 which did not exist in Christ's spiritual government, nor 
 yet in the ecclesiastical government of the church at that 
 time ; but which might well be supposed to exist in the 
 imperial government of Rome, under which the early 
 christians suffered so much persecution. 
 
 POLITICAL SELF-RIGHTEOUSNESS. 
 
 I HAVE been much edified by some things which ap- 
 peared in print, respecting the present state of our coun- 
 try, especially by those which have been directed against 
 what may with propriety be called Political self-righte- 
 ousness. I am persuaded this is a sin which cleaves 
 closer to men, and even religious men, at the present time, 
 than most of us are aware of ; and that we are more in 
 danger from it, than from almost all our other national 
 sins put together. 
 
 I have heard it said in conversation, when the sins of 
 the ^nation have been mentioned as a ground of fear, 
 ' True ; but we are not so bad as our enemies.' Mr. Ro- 
 bert Hall, in his fast sermon lately published,* has shown, 
 
 * " Sentiments proper to the present Crisis." Oct. I9th 1803. 
 
Political self-righteousness. 30o 
 
 with great force of evidence, the folly of this way of 
 speaking. The thing itself, considering our religious ad- 
 vantages, he observes, is very doubtful ; and if it were 
 otherwise, it has been common with the great Disposer of 
 events to punish a nation that has had a portion of true 
 religion in it, by one that has been utterly irreligious, 
 though afterwards he has poured out his wrath upon the 
 
 latter. 
 
 I have heard it still more frequently said, 'The Lord 
 has many praying people in this country ; surely there- 
 fore he will not deliver us up.'* A praying people may 
 indeed avert the divine judgments ; but if we trust to the 
 efficacy of our prayers, we shall be more likely to bring 
 them upon us. This notion has been well combated by 
 another correspondent ;t and my soul unites with his in 
 trembling for the consequences of our religious self-com- 
 placency. Alas, our navy and our army, it is to be feared, 
 will too generally trust in themselves : but let not them 
 that fear God do so too. Our brethren in distant coun- 
 tries may hope the best of us ; the good minister at Berlin 
 may be allowed to mention ' the numbers whose prayers 
 continually rise to God in this country ;' but we must not 
 depend upon them ourselves, for this will render them of 
 none effect. 
 
 There is a passage in that admirable book, the Holy 
 War, which I could scarcely ever read without tears. 
 When Mansoul, in the day of her distress, had drawn up 
 a petition to Emanuel, a question arose, by whom it 
 should be sent. 'Now, says the writer, there was an 
 old man in the town, and his name was Mr. Gooddeed, a 
 man that bare only the name, but had nothing of the 
 nature of the thing. Now some were for sending him ; 
 but the recorder. Conscience, was by no means for that ; 
 
 * Dr. Adam Clarke, in his Commentary, has fostered this delusive 
 sentiment. 
 
 t One who wrote in the Evangelical Magazine on the capture of the 
 Missionary ship Duff, by a French privateer, on its second voyage to 
 Otaheite. ^^' 
 
 V 
 
306 Pu/ilical self-rlghleousiiess. 
 
 for, said he, we now stand in need of, and are pleading 
 for mercy ; wherefore, to send our petition by a man of 
 his name, will seem to cross the petition itself. Should 
 we make Mr. Gooddeed our messenger, when our petition 
 cries for mercy ? Besides, quoth the old gentleman, should 
 the prince now, as he receives the petition, ask him and 
 say, what is thy name ; and nobody knows but he will, 
 and he should say, old Gooddeed, what think you that 
 Emanuel would say but this : Aye, is old Gooddeed yet 
 alive in Mansoul.^ Then let old Gooddeed save you 
 from your distresses. — And if he says so, I am sure we 
 are lost ; nor can a thousand old Gooddeeds save Man- 
 soul.' 
 
 We subscribe to all this in matters which respect our 
 eternal salvation, but it is no less applicable to things of 
 time. Instead of religious people flattering themselves 
 with the idea of being the bulwark of their country, it 
 becomes them to take heed lest they prove the contrary. 
 Though the religious people in a nation may, by their 
 interest with heaven, be its greatest blessings ; yet there 
 are cases in which they may prove the reverse. To Paul 
 was given, not only his own life, but the lives of all them 
 that sailed with him : but Jonah had well nigh been the 
 destruction of those that sailed with him. God does not 
 look for those things, as I may say, from the ignorant and 
 ungodly, as he does from them that know him. It is their 
 province to stand between God and their country : but if 
 they be loose, lightminded, vain or worldly, what is to be 
 expected ? We may declaim against the wickedness of 
 the slave trade, and many other things : but are there not 
 with us, even with us, sins against the Lord our God? 
 
 Thus spake the Lord by his prophet : ' The people of 
 the land have used oppression, and exercised robbery, 
 and have vexed the poor and needy ; yea, they have op- 
 pressed the stranger wrongfully. And I sought for a man 
 among them that should make up the hedge, and stand in 
 the gap before me for the land, that I should not destroy 
 it; but I found none. Therefore have I poured out mine 
 
Political self-righteousness. 307 
 
 indignation upon them : I have consumed them with the 
 fire of my wrath.' Ezek. xxii. 29 — 31. 
 
 God's ancient people were compared to a vine, and 
 their country to a vineyard : this vine was cultivated with 
 great care and expense, and a hedge of defence was set 
 about it. But when he looked that it should bring forth 
 grapes, it brought forth wild grapes. What was the 
 consequence ? * Go to, saith the Lord, I will tell you 
 what I will do to my vineyard. I will take away the 
 hedge thereof, and it shall be eaten up : and I will break 
 down the wall thereof, and it shall be trodden down.' 
 Isai. V. 5. If God's vine bears no fruit, the wall that 
 protects it may be expected to be broken down on its 
 account ; and thus our unfruitfulness may not only dis- 
 honour God, and injure ourselves, but render us a curse 
 to our country. 
 
 I write not thus, to promote dismay. I have never for 
 a moment been the subject of such a feeling ; but to cut 
 up, as far as many be, self-righteous hope, and to excite 
 that humble and holy trembling which becomes sinful 
 creatures, whether in respect to this world or that which 
 is to come. 
 
 THOUGHTS ON CIVIL GOVERNMENT. 
 
 An original letter, written in March 1808. 
 
 The question proposed for discussion is, — Whether the 
 obedience to Civil Government, required in the scriptures, 
 includes attachment? 
 
 It certainly does not include attachment to any thing, 
 but what is declared to be 'an ordinance of God ;' nor to 
 u 2 
 
308 Attachment to government. 
 
 any person or persons, but as officers executing that 
 ordinance. It does not necessarily include an attachment 
 to the constitution of a country, which when compared 
 with others, may be very oppressive and unjust. Nor to 
 particular measures, which may be equally so. But even 
 in such cases there is an * honour' due to government, 
 which in its worst forms is preferable to anarchy ; and 
 which, notwithstanding the most unjust procedures, is 
 still in itself the ordinance of God. It is thus in parental 
 authority. The duty of a child to obey a parent who 
 may be harsh and unkind, is not obliterated ; nor is it 
 enough for him to yield the obedience of fear, out of re- 
 gard to his own interest. He ought to do it from a 
 conscientious regard to the will of God, who has made 
 him his parent. A violent father once fell foul upon his 
 son, a young man about twenty years of age. The son 
 made no other resistance than to ward off the blows, and 
 said, I could do what I please with you ; but you are my 
 father! Such is the spirit which ought to be cherished 
 towards the worst civil government. The young man not 
 only conformed to those orders which his father might 
 give him, but felt an attachment to him as a father ; and 
 was not to be driven from his duty, because the other had 
 forgotten his. 
 
 All this proceeds upon the supposition of our living 
 under the worst of governments, which is so far from being 
 the truth, that almost any one would think it the best in 
 Europe, if not in the world. A large proportion of those 
 who have left their country, under a contrary impression, 
 have seen cause to repent of their folly and ingratitude. 
 The civil liberty contained in the British government, is 
 the very cause of its being worse thought of and spoken 
 against, by one part of its subjects, than that of any other 
 country. Were one of these in France, and even a mem- 
 ber of the legislature, he must not open his mouth in the 
 manner he does in England. It is a part of our civil 
 constitution, to admit of IVce debate ; and an opposition 
 to the administration of the day, though generally con- 
 
Attachment to government. 309 
 
 ducted on mere party principles, is considered upon the 
 whole as a salutary check on men in power. It is a mode 
 of balancing evils, by suflering one set of them to weigh 
 against another. Hence it is that a Tory administration 
 in England, being watched by AYhigs, would not be mate- 
 rially unfriendly to liberty ; and AVhigs, if not watched 
 by Tories, would soon become as bad as the other. But 
 while these parties arc invariably assailing their rivals, 
 in hope of supplanting them, it is not for the wise and 
 the good to enlist themselves under their respective 
 standards, or to believe half what they say. If within 
 my remembrance, only a tenth part of what has been 
 foretold by the opposition interest had been true, we 
 should ere now have ceased to be a nation. 
 
 ' Oh but,' say some, ' we are going fast to ruin ! Provi- 
 sions rise, farms let for double and treble what they did, 
 and the taxes are enormous.' And what does the rise of 
 provisions and of land prove, except that the country 
 is full of money ? All buying and selling is only an ex- 
 change of commodities ; and according to the quantity 
 and demand for any article, such is its price. To say that 
 provisions are dear, is only saying that money is cheap. 
 ' Oh, but it is not money, it is paper.' So long however 
 as the nation is solvent, and can pay its debts, paper is 
 the same as money. With respect to the amount of taxes, 
 it is not of much account so long as wc have the means 
 of paying them. A London tradesman might say. My 
 rent and taxes -are so high in the city, I'll go and take a 
 farm or a house in the v^roodlands ! Such in effect has been 
 the reasoning of some of our emigrants. Yet it may be 
 asked, do we not live better, wear better clothes, and 
 occupy more comfortable dwellings than our forefathers 
 did ; and whether, where one fortune was gained a cen- 
 tury ago, there be not six or seven now ? These things 
 may seem nothing to those who are '' complainers ' by 
 profession; for if God should have determined, for our 
 ingratitude and other sins, to bring us under a foreign 
 
310 Attachment to government. 
 
 yoke, as he has brought the continent of Europe,* we 
 shall then know our present advantages by the loss of 
 them. 
 
 To form our opinion of the measures of government, 
 by daily reading one class of the opposition papers, is 
 much the same as judging of them from the philippics of 
 the French Moniteur ; or making up an opinion of the 
 Missions to the east, by purchasing and reading all the 
 pieces of Major Scott Waring. If we choose to be de- 
 ceived, deceived we shall be and ought to be. If I am 
 attached to government as government, irrespective of the 
 men who administer it, I shall be willing to find their 
 measures right, and unwilling to find them otherwise, 
 unless compelled so to think by evidence. I shall never 
 take pleasure in traducing it, nor in hearing it traduced. 
 If in any case I think it in the wrong, I shall speak of it, 
 if at all, with regret. But if I choose to enlist under the 
 banners of a systematic opposition, and to learn all that 
 occurs from their report, I shall presently enter into their 
 prejudices, and become their dupe. They are fighting for 
 a substance indeed, but I for a phantom. So when these 
 ' patriots ' get into power, I wonder and admire, and am 
 then 'attached' to government, not because the new 
 testament enjoins it, but because ray favourites bear rule ; 
 and thus, both when they are out of office and when they 
 are in, I am out of the way of christian obedience. 
 
 How can I be said to * honour ' magistrates, while I 
 view all their actions through the representations of men 
 whose interest it is to supplant them ; discrediting every 
 thing good, and believing every thing evil? "Buonaparte," 
 said one of the opposition prints, " is conciliating people 
 of all religions ; but our government is going to convert 
 the Hindoos to Christianity ! " Is not such a suggestion 
 sufficient to show w^hat these men are ? It is well enough 
 
 * Revolutionary France had at that time subjugated nearly all the 
 moiarchies of Europe. Ed. 
 
Attachment to government. 311 
 
 known, that our government are not going to convert the 
 Hindoos, and that if they let those men alone Avho would 
 endeavour to convert them, it is all that can be said or 
 hoped of them. How utterly unprincipled and base 
 therefore must such a writer be ! Yet fi;om these men 
 some people form their ideas of the government that 
 protects them. If I must judge of public measures, let 
 me judge righteously, and not by appearance, or from 
 personal regards. John vii. 24. 
 
 Government may have done wrong in pursuing certain 
 measures, but it is not from their being accused of it by 
 interested men, that we ought to believe it. Those who 
 are now in power were lately in opposition, and then they 
 were patriots, and every thing was going to ruin. There 
 never was a period in British history when, in the opinion 
 of what is called the opposition, let that opposition be on 
 which side it might, the nation was not going to ruin ; 
 and when its humble adherents did not think so. The 
 new testament tells us, * they are God's ministers, attend- 
 ing continually upon this very thing.' Now a small 
 acquaintance with things will enable us to perceive, that 
 they who ' attend continually to one thing,' may in a 
 hundred instances have reason for their conduct, of which 
 those who only attend to it as an occasional amusement 
 are very incompetent to judge. Let a disaffected member 
 of a christian church, judge of the measures of its ofticers, 
 and he will find them all wrong. Should he also be 
 desirous of gaining an ascendency, and can persuade a 
 few others to judge of those measures through the medium 
 of his representations ; it is easy to imagine what sort of 
 treatment the pastor and his colleagues would be likely 
 to receive at their hands. The minister might feel in- 
 dignant, and say to his friends. This man wants to be in 
 power, and the rest are his dupes. We ' attend continually 
 upon this very thing,' and do to the best of our ability. 
 But these men neither know our reasons, nor w ish to know 
 them; but having set us down as bad, conclude that 
 nothing we do can be right. 
 
312 Attachment to government. 
 
 "What is that * honour ' and * obedience ' due to govern- 
 ment, and that prayer to God * for all who are in author- 
 ity/ which the scriptures enjoin,* but an attachment to 
 them as magistrates, irrespective of their party. We 
 cannot pray for them as we ought, unless we feel a sin- 
 cere attachment. There need not a greater proof of this, 
 than the base perversions of God's word which have been 
 made on this subject by some disaffected men. * I pray 
 for kings and rulers as men,' says one, ' the same as I 
 pray for other men.' Yes, but you are required to pray 
 for them as men in autliority. ' Well,' says another, * I 
 can pray that God would restrain their iniquity, and pre- 
 vent their doing mischief, that good people may lead quiet 
 and peaceable lives, in all godliness and honesty.' Would 
 you then presume thus to pervert the oracles of God ? 
 Can you say that the exhortation in 1 Tim. ii. 2 proceeds 
 on the supposition, that civil governors are the parties 
 w hich you are to pray God to restrain ? Does it not ra- 
 ther suppose, what is manifestly true, that the great body 
 of wicked men around you would persecute and destroy 
 you as christians, were they not prevented by the civil 
 power ? The exhortation is to intersede for kings, and 
 for all that are in authority ; but this would be intersed- 
 ing against them. 
 
 Without attachment there is no such thing as obedience, 
 whether to parents, husbands, masters, ministers, magis- 
 trates, or to God. A disaft'ected j)erson may abstain from 
 conspiracies, and seditious conversation, from mere pru- 
 dential motives ; but in all this there is not a grain of 
 honour or obedience. He who thinks otherwise, and 
 imagines that an outward compliance with the laws is all 
 that ought to be required of him, only jiroves himself to 
 be given up in a great degree to a mind void of judg- 
 ment. Let such a one ask himself as a father, a husband, 
 a master, or a minister, whether a mere outward compli- 
 ance with his directions would satisfy him. By the same 
 
 * Rom. xiii. 1—7. 1 Tim. ii. l, 2. Titus, iii. 1. 1 Pet. ii. 13—17, 
 
Attachment to government. 313 
 
 means he may find an answer to all his other objections. 
 What, says an undutiful child, you think, I suppose, 
 every thing is right that my father does. No, you reply, 
 your father is a man like other men, and has his faults ; 
 but it is not for you to expose them. He is your father, 
 and you are commanded of God to honour and obey him 
 in all his lawful commands. AVhat, and am I bound to 
 esteem him, and to feel attached to him, when he has all 
 along been my enemy, doing every thing for my hurt. 
 The answer is, such a supposition is as unnatural as it is 
 undutiful. Have you not contracted this prejudice by 
 associating with persons who have an end to answer, by 
 supplanting him in your esteem ? For me to esteem or 
 be attached to him, would be the same thing as to be 
 attached to what is wrong. Surely this objection can 
 arise from nothing but perverseness. You know there is 
 no necessity for this, and no one wishes it. You seem to 
 forget that he is your father, and to think of him only as 
 a bad man : but these thoughts- arise from your listening 
 to evil counsel, intended for sinister ends to lower him in 
 your estimation. AYell, I cannot help it. Such also 
 might be the answer of the worst of beings. 
 
 A disaffected heart will lead men to talk of providence, 
 so far as it favours their wishes, but renders them blind 
 to it in every other view. Some have pleaded, that pro- 
 vidence has favoured the arms of France, and they have 
 subdued their enemies before them ; it is folly therefore to 
 resist them. But if it be true that providence has favoured 
 the military power of France, it is no less true that the 
 naval power of England has been equally favoured, and 
 destined of providence to check the inordinate ambition 
 of our rival and our enemy ; and but for this, liberty 
 would find no asylum upon earth. Yet were I a subject of 
 the French government, I should think it my duty, while 
 I experienced its protection, to cherish a sincere attach- 
 ment, and to pray for its prosperity in all its lawful un- 
 dertakings, whatever I might think of the private charac- 
 ters of those by whom the government is administered. 
 
314 Attachment to govenmient . 
 
 I should think it wrong to magnify the faults of such a 
 government, even though I could do it with safety to 
 myself, or to read only those accounts of it which came 
 from a quarter where a systematic opposition was carrying 
 on against it. How much more then ought I to be at- 
 tached to a legitimate government, under whose protec- 
 tion the church of God, for more than a century, has had 
 opportunity to live a quiet and peaceable life, in all god- 
 liness and honesty. 
 
 Surely you cannot account for my imbibing these sen- 
 timents, but by supposing that I have learned them from 
 the scriptures. You know me too well, to impute to me 
 a spirit that would cringe to any man. You know also 
 that I have no temporal interest to serve, and no preju- 
 dices to gratify. If I have any political predilections, 
 they are on the sidfe of whigism. It is true, I have lately 
 perceived some infidels amongst them giving into a per- 
 secuting spirit, against evangelical religion, and have 
 denounced them in my let-ter to the chairman of the East 
 India Company.* And I should not be surprised to find 
 the greater part of them holding these principles when it 
 comes to the trial : but if it be so, it would be a mortifi- 
 cation to me as belonging to the whig interest. On this 
 account, as well as others, I have said nothing against 
 them as a political party, but have contented myself with 
 attacking the principle. 
 
 It is a fact which few will doubt, that great numbers 
 are attached to government because they are hired, both 
 in church and state. It is no less a fact, that great num- 
 bers are disaffected because they are not hired. I accuse 
 neither the one nor the other by the lump : but who can 
 doubt, that the cause of disaffection in the thousands is, 
 that they are not treated in all respects as their fellow 
 subjects ; and that in the present reign especially, the 
 political party which has l)een used to favour dissenters, 
 and the cause of religious liberty, has been kept out of 
 
 * Morris's Memoirs of Mr. Fuller, now edition, pp. 281, 282. 
 
Picture of an Antinomian. 315 
 
 power. This party has even maintained a war, as all 
 parties do, against their opponents. They have their 
 newspapers, by which they give their own representations 
 of every thing done by the other. They are not scrupu- 
 lous to state things as they are, but as they appear to 
 their own prejudiced and violent minds. If any person 
 forms his ideas according to these statements, he will 
 soon become an inconsiderate partizan, laying aside not 
 only the christian, but the man of sober sense, who views 
 both these parties as aiming to supplant the other ; and 
 therefore, though he may hear what both advance, and 
 may think it necessary on the whole that the one should 
 watch the other, yet in forming his own judgment of men 
 and things, will take neither of them for his guide. 
 
 PICTURE OF AN ANTINOMIAN. 
 
 Understanding that a certain preacher, who was 
 reported to be more than ordinarily evangelical, was to 
 deliver a sermon in the town where I reside, and hearing 
 some of my neighbours talk of going to hear " the gos- 
 pel," I resolved to go too. I thought that I loved the 
 gospel, and felt a concern for my neighbours' welfare : I 
 wished therefore to observe, and form the best judgment 
 I could of what it w as to which they applied, with such 
 an emphasis, that revered name. 
 
 I arrived, I believe unobserved, just after the naming 
 of the text ; and staid, though with some difficulty, till 
 the discourse was ended. I pass over what relates to 
 manner, and also much whimsical interpretation of scrip- 
 ture ; and shall now confine my remarks to the substance 
 and drift of the discourse. 
 
 There were a few good things delivered, which, as they 
 are stated in the bible, arc the support and joy of pious 
 
316 Picture of an Antinomian. 
 
 minds. I thought I could see how these things might 
 please the real christian, though, on account of the con- 
 fused manner of their being introduced, not the judicious 
 christian. Pious people enjoy the good things they hear ; 
 and being thus employed, they attend not to what is er- 
 roneous ; or if they hear the words, let them go as points 
 which they do not understand, but which they think the 
 wiser preacher and hearers do. 
 
 I cannot give you the plan of the sermon, for the 
 preacher appeared not to have had one. I recollect how- 
 ever, in the course of his harangue the following things. 
 — " Some men will tell you, said he, that it is the duty of 
 men to believe in Christ. These men say, that you must 
 get Christ, get grace, and that of yourselves ; convert 
 yourselves, make yourselves new creatures, get the Holy 
 Spirit yourselves, &c." Here he went on with an abun- 
 dance of misrepresentation and slander, too foul to be 
 repeated. 
 
 He asserted, with the highest tone of confidence I ever 
 heard in any place, much less in a pulpit, his own saint- 
 ship ; loudly and repeatedly declaiming to this effect — " I 
 must go to glory — I cannot be lost — I am as safe as 
 Christ — all devils, all sins cannot hurt me ! " In short, 
 he preached himself, not Christ Jesus the Lord. He was 
 his own theme, I believe, throughout one half at least of 
 his sermon. He went over what he called his experience, 
 but seemed to shun the dark part of it ; and the whole 
 tended to proclaim what a wonderful man he was. Little 
 of Christ could be seen : he himself stood before him : 
 and when his name did occur, I was shocked at the dis- 
 honour which appeared to be cast upon him. 
 
 All accurate distinction of character, such as is con- 
 stantly maintained in the scriptures, vanished before his 
 Tociferation. The audience was harangued in a way 
 which left each one to suppose himself included among 
 the blessed. This confusion of character was the ground on 
 which he stood exclaiming, " I am saved — I am in Christ 
 — I cannot be lost— sins and devils may surround me. 
 
Picture of aii Antinomian. 317 
 
 but though I fall and sin, I am safe— Christ cannot let 
 me go — lusts and corruptions may overwhelm me in filth 
 and pollution, as a sea rolling over my head : but all this 
 does not, cannot affect the new man — the new nature is 
 not touched or sullied by this : it cannot sin, because it 
 is born of God — I stand amidst this overwhelming sea 
 unhurt." All this the hearers were told in substance, 
 and persuaded to adopt ; and it was sin and unbelief not 
 to do so ! 
 
 The whole was interspersed with levity, low wit, and 
 great irreverence. On the most solemn subjects of " hell, 
 devils, and damnation," he raved like a billingsgate or 
 blasphemer. On the adorable and amasing names of the 
 ever blessed God, he rallied and sported with such light- 
 ness and rant as was truly shocking. This was especially 
 the case in his repeating the words of the prophet Isaiah : 
 Who is among you that feareth the Lord, that obeyeth 
 the voice of his servant, that walketh in darkness, and 
 hath no light ; let him trust in the name of the Lord, and 
 stay upon his God. The manner in which the sacred 
 name was here used, was highly profane and impious. 
 
 On returning from the place, I was affected with the 
 delusion by which some of my neighbours were borne 
 away ; crying up the preacher as an oracle, " a bold de- 
 fender of the gospel." To me his words appear to an- 
 swer with great exactness, to what is called by the apostle 
 to Timothy, ' profane and vain babbling ; ' and which, 
 from an accurate observation, Paul declared ' would en- 
 crease unto more ungodliness ; and would eat as doth 
 a canker,' or gangrene. 
 
 Need I ask. Can this be true religion? The effects 
 which it produces, both on individuals and on societies, 
 sufficiently ascertain its nature. It was and is affecting 
 to me to think, what a state the w^orld is in ; so few mak- 
 ing any profession of serious religion, and so few of those 
 that do, who have their senses exercised to discern be- 
 tween good and evil. To think of christian congregations, 
 who have heard the word of truth for a number of years. 
 
316 Reftections on the Proverbs. 
 
 being carried away with such preaching as this, is humi- 
 liating and distressing to a reflecting mind. Alas, how 
 easily men are imposed upon in their eternal concerns ! 
 It is not so with them in other things : but here the gross- 
 est imposture will go down with applause. Yet why do 
 I thus speak ? * There must needs be heresies, that they 
 who are approved may be made manifest.' 
 
 OCCASIONAL REFLECTIONS ON THE BOOK OF PROVERBS. 
 
 Chap. xii. 1. Whoso loveth instruction loveth knowledge ; 
 hut he that hateth reproof is brutish. 
 
 He and he only that [oves the means, loves the end. 
 The means of knowledge are ' instruction ' in what is 
 right, and ' reproof ' for what is wrong. He who is an 
 enemy to either of these means, is an enemy to the end : 
 and whatever he may pretend to, he deserves not the 
 name of a man, but of a * brute.' 
 
 Ver. 3. A man shall not be established by wickedness ; but 
 the root of the righteous shall not be moved. 
 
 Men are apt to think of gaining their ends by wicked 
 means, but they shall not succeed. In the end their build- 
 ing shall fall ; but righteousness will stand at last, when 
 all is said and done. 
 
 Ver. 5. The thoughts of the righteous are right ; but the 
 counsels of the wicked are deceit. 
 
 A righteous man in taking counsel, does not merely 
 consult what will be for his worldly interest, but whether 
 the thing itself be right in the sight of God and man : and 
 as to those who never take this into consideration, though 
 they think they have advantage of an upright man, in 
 that they are not scrupulously confined to rule as he is, 
 yet it is all self-deception. They shall either be disap- 
 
Reflections on the Proverbs. 319 
 
 pointed of their ends, or disappointed in them. ' Do they 
 not err that devise evil? But mercy and truth shaU be 
 to them that devise good/ Chap. xiv. 22. 
 
 Chap. xiii. 11. Wealth gotten by vanity shall be diminished ; 
 but he that gathereth by labour shall encrease. 
 
 Lightly come, say we, lightly go. What is ill gotten 
 is commonly ill spent. Yea, and not only wealth obtam- 
 ed by injustice, but that also which is obtained by mean 
 and niggardly actions. • r ir ^ 
 
 Ver. 14. The law of the wise is a fountain of life, to de- 
 part from the snares of death. 
 
 Place a wise man in the seat of government, and the 
 < law ' he enacts will not be such as shall be grievous to 
 the people, but rather such as shall be a blessing to them, 
 and like a fence to guard the traveller from fallmg mto 
 
 Ver. 19. The desire accomplished is sxceet to the soul ; but it 
 is abomination to fools to depart from evil. 
 
 The accomplishment of desire is essential to happmess : 
 this is only to be expected in the way of righteousness : 
 but it is abomination to fools to depart from evil. 
 
 Chap. xiv. 2. He that walketh in his uprightness feareth 
 the Lord: hut he that is perverse in his ways despiseth him. ^ 
 
 All our actions, in some respects, have God for their 
 object. Heal uprightness is fearing God ; and perverseness, 
 by disregarding his authority, is a contempt of God. 
 
 Ver. 6. A scorner seeketh wisdom, and findeth it not : but 
 knowledoe is easy unto him that under standeth. ^ 
 
 The Estate and disposition of the heart determine our 
 success in the pursuit of truth. If our enquiries be in- 
 fluenced by a spirit of pride and self-sufficiency, we shall 
 stumble at every thing we meet with : but he who knows 
 his own weakness, and conducts his enquiries with hu- 
 mility, shall find knowledge easy of attainment. *The 
 meek will he guide in judgment, and the meek will he 
 teach his way.' Psal. xxv. 9. 
 
^0 Reflections on the Proverbs. 
 
 Ver. 7. Go from the presence of a foolish man, when thou 
 perceivest not in him the lips of knowledge. 
 
 Silence is the best answer to some persons : disputing 
 with them will be of no use. 
 
 Ver. 23. In all labour there is profit : but the talk of the 
 lips tendeth only to penury. 
 
 Tell me not of those who talk most, but of those who 
 do most. 
 
 Chap. XXX. 24—28. There be four things which are little 
 upon the earth, but they are exceeding tvise. The A7its are a 
 people not strong, yet they prepare their meat in the summer : 
 the Conies* are a feeble flock, yet make they their houses in 
 the rocks : the Locusts have no king, yet go they forth all of 
 them by bands : the Spider taketh hold with her hands, and is 
 in kings' palaces. 
 
 Man is here sent to four of the most diminutive parts 
 of the creation, to learn wisdom from their instinctive 
 sagacity. Each of them is kittle, but exceeding wise.' 
 Vain man would be wise, but it cannot be. Ere he can 
 be wise, he must become a fool. Man is naturally, more 
 diminutive in the sight of God, than the smallest insect 
 can be in our sight ; and by sin has rendered himself of 
 little account indeed in a moral view. Child of man I 
 Know thine insignificance, and follow the example of these 
 little creatures, who are placed before thee to furnish thee 
 with instruction. 
 
 Go to the ants, and know in this thy day the things 
 which belong to thy peace, ere they be for ever hid from 
 thine eyes. . 
 
 Go to the rabbits, and learn to trust not in thine own 
 strength, but in the power of omnipotent grace. 
 
 Go to the locusts, which, without king or commander, 
 preserve the strictest order; and be ashamed, that the 
 best laws, human or divine, are insufficient to prevent 
 thy discords, or preserve moral order in the world. 
 
 * The word by some is rendered mountain mice. 
 
Old Age. 321 
 
 Go to the spider, and observe the slender curtains by 
 which she is surrounded. Hail, rain, or wind, would 
 sweep them all away; beasts of the field would tread 
 thera underfoot ; birds of the air would seize the inhabitant 
 for their prey. But she avails herself of the abodes of 
 the lord of the creation for a shelter, and even of the 
 sumptuous buildings of the most exalted characters. 
 Learn hence, feeble and despicable as thou art, to trust 
 for safety where alone it can be found ; aspire to the 
 heaven of heavens, and lay hold of eternal life. 
 
 OLD AGE. 
 
 During a long life, David had enjoyed many mercies 
 from God, but there was one more which he earnestly 
 desired. ' Cast me not off in the time of old age, forsake 
 me not when my strength faileth.' Psal. Ixxi. 9. 
 
 This psalm is supposed to have been written about the 
 time of Absalom's conspiracy. God had cast off his pre- 
 decessor Saul, and things looked as if he now meant to 
 cast him off. His people also seemed disposed, by their 
 joining with Absalom, to cast him off: hence the force of 
 the petition. 
 
 Old men do not always put up this petition. If the 
 desires of many of them were put into words, their request 
 would be, that they might save money, retain power, and 
 many other things. Covetousness is particularly the sin 
 of old age. The reason may be, that in early life corrup- 
 tion has a number of channels in which it flows ; but in 
 old age these are stopped up, or nearly so, by the decay 
 of natural powers and passions ; and hence the whole 
 flows in one or two channels. But these things will soon 
 forsake us, or we must forsake them. The favour and 
 
 X 
 
022 Old Age. 
 
 presence of God should be the object, the supreme object 
 of our desire. 
 
 Now there are some peculiar circumstances of old age, 
 which render this blessing necessary. 
 
 1. Old age is a time of but little natural enjoyment, as 
 Barzillai acknowledged. 2 Sara. xix. ^5. There is the 
 more need therefore for other enjoyments. It is a soil on 
 which that kind of pleasure will not grow, but the joys of 
 religion will, and there may be fruit in old age. Be this 
 therefore our object. Psal. xcii. 14. Isai. xl. 30, 31. 
 
 2. It is a time in which the troubles of life are often 
 known to encrease. Many are poor, and can struggle no 
 longer, and so sink under their hardships. Others have 
 families, and live to see their children's miseries ; or what, 
 if we fear God, will grieve us more, their evil courses. 
 How fit then is the prayer of David to the lips of those, 
 whose grey hairs are going down with sorrow to the grave. 
 — Others lose their friends by death. Youth is the time 
 for forming connections, which is a source of pleasure ; 
 and age, of those connections being dissolved, which is a 
 source of pain. How many poor widows may read this 
 address, who are left in a world of care and sorrow, to 
 serve alone. Does not this prayer fit your lips ? — At this 
 period we often have to reap the bitter fruits of the sins 
 of earlier years. Disobedience to parents is often followed 
 by disobedience in children ; neglect of family government 
 by family ruin, as in the case of Eli ; and criminal indul- 
 gences in youth by similar practices among our children. 
 David had his troubles in his younger days, but they were 
 light compared with those which respected Ammon, 
 Tamar, and Absalom. Here impurity and blood re-ap- 
 peared, and wounded his heart. 
 
 3. Old age is a . time in which the troubles of life not 
 only encrease, but become less tolerable. Young people 
 will weather the storm, but it is not so with the aged. 
 Pains of mind resemble pains of body ; young people will 
 
Old Age. 323 
 
 work them off, but in old people they remain, and are 
 carried to the grave. Jacob had hardships at Padan- 
 aram, the heat by day, and the frost by night ; but he 
 forgot them in a little time ; not so after having lost his 
 beloved Rachel. A garment was brought to him covered 
 with blood! Is this, or any thing like it, the condi- 
 tion of the reader? So much the more necessary the 
 petition. 
 
 4. Old age is a time that ought to command respect, 
 and does so among dutiful children, and all serious chris- 
 tians ; but it is often known to be attended with neglect. 
 This is the case especially where they are poor and de- 
 pendent. It has been the case where public characters 
 have lost their youthful vivacity, and the brilliancy of 
 their talents. In these cases also, how fit is the petition : 
 * Cast me not off in the time of old age, forsake me not 
 when my strength faileth ! ' 
 
 5. It is a period bordering on death and eternity. The 
 enjoyments of life are more than half gone, and the 
 remainder hangs upon a thread more than half broken. 
 
 But it may he ivortli while to enquire, in what cases there 
 are grounds to hope the blessing will be granted. 
 
 Not all old men enjoy God's favour and presence. There 
 are some tottering on the grave, who are yet wicked ; yea, 
 ripe in wickedness — mercenary, deceitful, crafty, and 
 oppressive. Even those sins which they can no longer 
 act, ■ through a failure in their natural powers, they will 
 recal in their defiled imaginations, and repeat in conver- 
 sation, to the corrupting of youth. Ah, wicked old man ! 
 God will cast you off. Age itself entitles you to no respect 
 from man, nor will you find mercy from God. Think 
 particularly of two passages. ' The sinner, a hundred 
 years old, shall be accursed — God shall wound the hairy 
 scalp of him who goeth on still in his trespasses.' Isai. 
 Ixv. 20. Psal. Ixviii. 21. 
 
324 Old Age. 
 
 Who then shall be found sharers in this blessing? 
 
 1. It is certain, if we have been God's servants from 
 our youth, he will not cast us off in old age. David 
 pleaded this, in the 5th and 17th verses of this psalm. 
 * Oh God, thou hast taught me from my youth ; and 
 hitherto have I declared thy wondrous works.' How 
 was this truth also verified in the old age and death of 
 Jacob, Moses, DanteJ, Paul, and others ! 
 
 2. Though we should not have been his servants in our 
 youth, yet in old age, even from thence, if we seek him 
 with all our hearts, he will be found of us. He will not 
 reject us even at the eleventh hour. 
 
 3. Though you should never have been his servants to 
 this day, but have grown grey under Satan's yoke, and 
 are now a poor miserable creature, just ready to fall into 
 hell : yet if from hence thou shalt seek the Lord thy God, 
 with all thy heart and with all thy soul, he will be found 
 of thee ; for the Lord our God is a merciful God ; and 
 through the death of Christ he can save thee to the utter- 
 most. If with all your heart you only put up this prayer, 
 ' Cast me not off in the time of old age, forsake me not 
 when my strength faileth ; ' he will not cast you off, but 
 stand your friend when forsaken by the whole world. 
 Deut. iv. 29—31. Heb. vii. 25. 
 
CONSOLATION TO THE AFFLICTED. 
 
 The substance of a letter to a friend. 
 
 I go to prepare a place Jar you: andifl go and prepare 
 a place for you, I will come again, and receive you unto 
 myself, that where I am, there ye may he also. And whither 
 I go ye know, and the way ye know. John xiv. 2 — 4. 
 
 If our Saviour had been going to some unknown place, 
 where we must not follow him, we might well be unhap- 
 py: but 'whither I go ye know.' It is true we know 
 nothing of a hereafter, beyond what God in his word hath 
 told us : but those lively oracles are a light in a dark 
 place, whose cheering beams pierce the otherwise imper- 
 vious gloom of futurity. When a dying heathen was 
 asked, whither he was going ; he replied. Oh my friends, 
 we know nothing of a hereafter ! Such also must have 
 been our answer, but for the glorious gospel of the blessed 
 God. As it is, we know whither our Redeemer is gone. 
 He is gone to his Father, and to our Father ; to his God, 
 and to our God. He is gone to mount Sion, the city of 
 the living God ; to the innumerable company of angels, 
 to the spirits of just men made perfect, and to God the 
 judge of all. Whither he is gone we know, for we have 
 had a foretaste of the bliss. As believers we also are 
 already come to mount Sion. The church below and the 
 church above are only different branches of the same 
 family, so that he who is come to one is come to the 
 other. 
 
 But how are we to follow him, unless we ' know the 
 way V If he * come and receive us,' he will be our guide. 
 And this is not all : * the way we know.' Thomas thought 
 he knew not whither his Lord was going, nor the way 
 that led to him : yet he knew his Lord, and believed in 
 
326 Consolation to the afflicted. 
 
 him as the Son of God and the Saviour of sinners. Jesus 
 therefore answered him, ' I am the way, the truth, and 
 the life : ' knowing me, you know the way to the heavenly 
 world. Yes, we not only know whither our Saviour is 
 gone, but the way that leads to him. The doctrine of the 
 cross, as dear Pearce observed, is the only religion for a 
 dying sinner. 
 
 If an affectionate father had resolved to remove to a 
 distant country, he might not take his family with him in 
 the first instance, but might choose to go by himself, to 
 encounter and remove the chief difficulties in the way, 
 and make ready a habitation to receive them. Such in 
 effect was the conduct of our Saviour. * I go to prepare 
 a place for you : and if I go and prepare a place for you, 
 I will come again and receive you unto myself, that where 
 I am, there ye may be also.' His passage through the 
 territories of death, was attended with the most dreadful 
 of all conflicts ; but having overcome, it renders ours an 
 easy one. Death to us is, Jesus ' coming to receive us 
 to himself.' 
 
 The presence of ^a beloved object is the grand prepara- 
 tive of any place, and that which gives it its principal 
 charm. Such is the preparation of a place in the future 
 world for us. Jesus is there, and that is quite enough. If 
 any thing will operate as a magnet to attract us from earth 
 to heaven, it is the consideration of being ' where Jesus 
 sitteth at the right hand of God.' Think what an acces- 
 sion of joy his triumphant entrance must have occasioned 
 through all the heavenly regions, and what a source of 
 uninterrupted bliss his presence affords. What would 
 some societies be, without certain interesting characters, 
 which are in effect the life of them ? And what would 
 heaven be without Christ? The zest of all its bliss con- 
 sists in Ms being there, and this is urged as the grand 
 motive to ' setting our affections on things above.' Col. 
 iii. 1, 2. 
 
 There also he will gather together the whole family of 
 heaven and earth. His rejiemption brings multitudes to 
 
Consolation to the afflicted. 327 
 
 glory, out of every kindred, and tongue, and people, and 
 nation ; and every one that enters, adds to the enjoyment. 
 In order to connect us together in the closest bonds of 
 affection, God has so ordained, that both in this world 
 and that which is to come, our blessedness should be 
 bound up with that of each other ; in seeing the good of 
 his chosen, rejoicing in the gladness of his nation, and 
 glorying with his inheritance. Hence it follows, that 
 every accession to the heavenly world aftbrds an influx 
 to the enjoyment of its inhabitants. Every one that goes 
 before may be said to contribute to the preparing of the 
 place for them which follow after. The pure river of the 
 water of life, has its origin in the throne of God and of 
 the Lamb ; but in its progress it passes through various 
 mediums, which swell its streams, and render it more and 
 more delectable. From the entrance of righteous Abel 
 into the new Jerusalem, to this day, it has been rising 
 higher and higher, and will continue to do so till all the 
 nations of the saved are gathered together. 
 
 Christ prepares a place for us, in superintending the 
 concerns of the universe, and causing all events to work 
 together and produce the highest ultimate good. Glory 
 awaits the righteous immediately upon their departure 
 from the body, but a much greater glory is in reserve. 
 Innumerable events in the system of providence must 
 remain inexplicable, till the mystery of God be finished. 
 It is impossible for spectators to comprehend the use of 
 all the parts of a complicate machine, till it is constructed 
 and put into motion. And as our Forerunner is now 
 preparing the scenery of this grand exhibition, and hasten- 
 ing it to its desired issue, it is thus that he is preparing 
 a place for us. 
 
 From hence we are encouraged to be looking for, and 
 hasting unto the coming of the day of God, and directed 
 to consider it as the period when we shall be fully ' satis- 
 fied.' How solemn, and yet how sweet, is the description 
 of it. ' The Lord himself shall descend from heaven with 
 a shout, with the voice of the archangel, and the trump of 
 
328 Consolation to the afflicted. 
 
 God ; and the dead in Christ shall rise first.' A ' shout' 
 perhaps denotes the universal joy of heaven, for the ar- 
 rival of the day when the war is terminated in victory, 
 and the last enemy is destroyed. The blowing of a * trum- 
 pet ' may probably allude to that of the jubilee, on which 
 the prison doors were thrown open, and the captives 
 set at liberty. Such were the consolations presented 
 to the Thessalonians, on the death of their christian 
 friends. 
 
 Our Tvord did not absolutely forbid his apostles to weep 
 at his departure : he himself wept at the grave of Laza- 
 rus : but he dissuaded them from excessive grief. * Let 
 not your heart be troubled.' I think that I never felt 
 what may be called heart trouble, or deep distress, for 
 the loss of any person, however near to me, whose death 
 I considered merely as a removal to the church above. 
 The words of our Saviour are here applicable. * If ye 
 loved me, ye would rejoice, because I go to the Father : 
 for my Father is greater than I.' That is, the glory I go 
 to possess with my Father is greater than any thing I 
 could inherit upon earth ; and therefore, if ye loved me, 
 and your love operated in a proper way, you would rather 
 be glad for my sake, than sorry for your own. 
 
 FINIS. 
 
 J. IM. Morris, Printer, Bungay. 
 
Princeton Theological Seminary Libraries 
 
 1 1012 01195 1946 
 

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