I have known many excellent people discouraged and perplexed by such things. "I know so little of the nature of your new situation* and its duties, that I am utterly incompetent to suggest any counsel. I do however sincerely rejoice that you are fixed in it, and little doubt but God will give you wisdom to fill it to his glory, and also find a pastor for your former people.-Desiring an interest in your prayers, and begging the Lord to prosper your soul and labors, I remain, DEAR SIR, "Your affectionate friend and brother, "THOMAS SCOTT." "Chapel Street, December 23, 1794. "I AM at present busy in writing notes on the Pilgrim's Progress,† and superintending a very handsome edition of that admirable book. I find great satisfaction in my employment; and hope to produce an useful and acceptable work. It will, I have no doubt, go off well even in its present expensive form: but I have so settled my terms as to be at liberty, after a limited time, to publish it in any other way I please. It appears to me that a better vehicle can hardly be had, for communicating evangelical truth to careless and pharisaical people, than this work, which is read by thousands with avidity, who are strangers or enemies to its real principles; and that it is equally convenient for conveying an antidote to every degree of antinomian poison, working among evangelical professors: though in confidence I whisper to you, that the notes hitherto written upon it appear to me in some cases to favor sentiments which Bunyan, would have opposed, and which tend, contrary to the intention of the writers, to antinomianism....... "I cannot but hope that the Lord hath considerable good to do by you at Bristol, and the adjacent parts. May he preserve your health and life, increase your wisdom, zeal, and ministerial endowments, and abundantly bless your public and private labors.-I rejoice to hear of the prospect that opens before your missionaries in Asia; yet, knowing something of human nature, I cannot but believe that it will rise violently against their message, when the Hindoos and others, generally understand the nature and tendency of it, and the humbling mortifying things it implies. Did I therefore correspond with the missionaries, I should above all things caution them against being too sanguine, and exhort them to pray without ceasing, not only for the patience of suffering, but also for the pa tience of waiting; in my idea, the most essential requisite for a modern missionary. I have, however, no doubt that the Lord will eventually bless the design; and I have the satisfaction to say, that even some of my acquaintance, who are not very favorable to dissenters, highly ap plaud it. "As to my situation, it has in it many discouragements; yet I trust some good is done: and I desire to wait, hope, and pray for a larger pouring out of the Spirit from on high; without which all is in vain "I remain, dear sir, most cordially, "DEAR SIR, "Your affectionate friend and brother, "THOMAS SCOTT." "Chapel Street, June 27, 1797. "HAD I entertained the least idea that my thoughts on Hopkins's publications, and on the Theological Magazine, were appointed to pass the ordeal of American criticism in a public manner, I should certainly have bestowed rather more pains on them; (for I wrote them but once over, as fast my nimble pen could move, without stopping, so that the whole of the two letters cost me no more than about two hours and a half; and I should have used rather more caution and delicacy of expression. However I do not greatly regret what I have done: let them shift for themselves; but I would decline all controversy about them......As to what is said of Calvinism, and Arminianism, and consistency, I can only say, that I certainly believe the doctrines of grace, without the least exception to free, unconditional, eternal election to everlasting life in Christ Jesus; and I do not yet perceive (though I have often been told so both by Arminians and Calvinists,) that I hold any thing inconsistent with that belief. But I am not very anxious about consistency: I apprehend that in this world we see truth by compartments, as it were, and are as incompetent to take in the whole of what is revealed at one view, so as fully to perceive its symmetry and proportions as an insect is to view the various parts of a building at once, and to decide on the architecture......I know not how it is, but the older I grow the more I love the Bible, and the less I relish any speculations or distinctions that do not evidently spring from the scriptures, or help me to understand them better, or to feel more of their influence on my heart. I have not altered my opinion of the Theological Magazine by what I have read of the numbers you last sent me. It is the most perfect contrast to our Evangelical Magazine that can well be imagined. Much of the religion of Old England seems to me to renounce or confound the most important scriptural distinctions, and all depth of study and investigation whatever: much of that [the present divinity] of New England, &c. to run into unscriptural disquisitions and refinements.......I have given their system a full share of investigation along with many others that have made as high pretensions......I do think many questions, asked and answered in the Theological Magazine, relate to things absolutely beyond the limits of human knowledge; and have a powerful tendency to produce first a curious and then a skeptical spirit; and, if numbers do not speculate themselves and one another into infidelity, I am mistaken,-The scriptures teach us that things are so and so, but they do not gratify our curiosity by explaining how they are so; and generally we are incapable of comprehending the manner, if explained. I believe the justice of God in the damnation of sinners; but probably I should not fully understand all the reasons and grounds of it, if revealed; yet this is a far plainer subject than many on which such speculations are indulged. I believe that God is infinitely blessed, as being unchangeably all-sufficient, and because he has revealed it; but I cannot explain or comprehend his infinite blessedness. The nature of holiness, as conformity to the divine law, and to the divine image shewn us through the incarnate Saviour, seems far more level to my apprehension, and more applicable to practice, than all that has been said of the nature of virtue as love to being, proportioned to its greatness and goodness;* though I do not deny, or even doubt the truth of it. But I apprehend the multiplication of such discussions, and attempts from reason to shew the nature of holiness, has taken the attention of many from the plain word of God; and I observe senti *In a postscript he observes, "Even when I have no objection to the sentiment, I seem to hear men speak in a strange tongue, very different from that of the sacred oracles." ments brought forward, as supposed to result from the general principle, which I could easily shew to be antiscriptural; though I do not believe that the principle implies them: but it is too abstruse for general utility. In short, I feel myself more and more to be very ignorant, and liable to err where I thought myself most sure; I am thoroughly satisfied that the Bible is the word of God; my desire and aim are to understand, explain, and apply it to practical purposes. Ye are complete in Christ-in whom are hid all the treasures of wisdom and knowledge. I have no need to go to any other teacher, any more than to any other Saviour. Self-wisdom seems to me as dangerous as self-righteousness. Mysteries could never have been known if not revealed, and can be understood no further than revealed. I am afraid of attempting to be wise above what is written, or of intruding into things not seen, vainly puffed up with a fleshly mind. I hear my Saviour say, Except ye receive the kingdom of God as a little child, ye shall not enter therein; and his apostle add, to the speculating Corinthians, If any man among you seem to be wise, let him become a fool that he may be wise: for the Lord knoweth the thoughts of the wise that they are vain; and he taketh the wise in their own craftiness: Be not wise in your own conceits. These things render me more cautious than I used to be. The first temptation was, Ye shall be as Gods knowing good and evil; and the tree of knowledge bore the forbidden fruit. Vain man would be wise; and thirst after knowledge is liable to excess, and needs restraining, as well as others of our natural propensities. When I am disposed to ask a question to which the scriptures have not given an answer, I seem to hear Christ say to me, What is that to thee? follow thou me. The silence of scripture is instructive, and teaches us that the subject concerning which nothing is said is not suited to our present condition: as I tell my children when they ask an improper question, You are not 'capable of understanding that matter at present: you may be so in due time.-I cannot but think that many of the modern American divines have greatly lost sight of these scriptures, and are very deficient in that kind of modesty and humility, which relates to consciousness of incompetency to know the deep things of God. They seem little to feel as David did when he said, Such knowledge is too wonderful for me; it is high, I cannot attain unto it: or as Paul did when his discussions on the divine decrees terminated in the exclamation, O the depth of the riches both of the wisdom and knowledge of God! How unsearchable are his judgments, and his ways past finding out!...... "I remain, dear sir, "Your affectionate friend and brother,. In the preceding letters, allusion has been made to observations, communicated to Dr. Ryland, on certain works of Dr. Hopkins, a New England divine. From a fragment of these observations on Hopkins's Sermons, I transcribe a few sentences which may not be without their use. "The argument excluding absolutely, and in all senses, the intervention of means in regeneration, seems to me expressly to contradict the scripture. 1 Pet. i, 23. James i, 18........I apprehend no sinner ever heard and read the scripture, and prayed for a new heart, under a conviction (which millions of unconverted men have had,) that without this change he must perish everlastingly, and persisted in this way, however selfishly and legally it were done, provided any thing were meant; but regeneration certainly took place.....I think the general invitations of scripture, to which promises are annexed, (such as Matt. vii, 8, 9, James i, 5;) encourage even such prayers. When I was a Socinian ĺ credited these promises, and acted them: I leave it to others to determine whether I was regenerate or not; but I know that the Lord heard answered my prayers, and, in the use of mean a mighty change was effected. I have therefore ways encouraged the use of means without restrictio, in others; except as distinguishing the sham begg from the real one-which I think is the only scriptural distinction; and consequently have disapproved of nice distinctions in addressing sinners, and calling them to seek the Lord: though I would distinguish as much as possible in helping professors to examine whether they be in the faith." upor "I am decidedly of opinion that there was spirituality in both Brainerd and Edwards, in that (early) part of their experience which they totally condemn. It was, in part, above nature, and contrary to nature, though vastly alloyed. The day had broken, though darkness still prevailed. Here I think they all differ from scripture; for their statements uniformly discourage the diligence of newly awakened persons, (as I have had many opportunities of observ 493060 |