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I

DEAR SIR,

LETTER I.

June 23, 1775.

HAVE met with interruptions till now, or you would have heard from me sooner. My thoughts have run much upon the subject of your last, because I perceive it has a near connection with your peace. Your integrity greatly pleases me; far be it from me to shake the principle of your conduct; yet, in the application, I think there is a possibility of carrying your exceptions too far.

From the account you give me of your sentiments, I cannot but wonder you find it so difficult to accede to the Athanasian Creed, when it seems to me you believe and avow what that creed chiefly sets forth. The doctrine of the Trinity, some explication of the terms being subjoined, is the Catholic faith, without the belief of which a man cannot be saved. This damnatory clause seems to me proved by Mark xvi. 16, "He that believeth shall be saved," &c. The object of faith must be truth. The doctrine of the Deity of Christ, and of the Holy Spirit, in union with the Father, so that they are not three Gods, but one God, is not merely a proposition expressed in words, to which our assent is required, but is absolutely necessary to be known; since without it no one truth respecting salvation can be rightly understood, no one promise duly believed. no one duty spiritually performed. I take it for granted, that this doctrine must appear irrational and absurd in the eye of reason, if by reason we mean the reason of man in his fallen state, before it is corrected and enlightened by a heavenly.

Teacher. No man can say Jesus is Lord, but by the Holy Ghost. I believe with you, that a man may be saved who never heard of the creed, who never read any book but the New Testament, or perhaps a single Evangelist; but he must be taught of God the things that accompany salvation, or I do not think he can be saved. The mercies of God in Christ will not save any, (as I apprehend,) but according to the method revealed in his word, that is, those who are truly partakers of faith and holiness. For as the religion of the New Testament ascribes all power to God, and considers all goodness in us as the effect of his communication, we being by nature destitute of spiritual life or light; so those whom God himself is pleased to teach, will infallibly attain the knowledge of all that they are concerned to know. This teaching you are waiting for, and it shall be given you; yea the Lord,

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trust, has begun to teach you already but if you consider yourself as a learner, and that it is possible, under the Spirit's increasing illumination, you may hereafter adopt some things which at present you cannot approve, I should think it too early as yet to prescribe to yourself rules and determinations for the government of your future life. Should the will of God appoint you a new path for service, he may, sooner than you are aware, quiet your mind, and enable you to subscribe with as full a persuasion of mind, as you now object to subscription. If it depended upon me, I could be content that the creed should rest at the bottom of the sea, rather than embarrass a single person of your disposition. Nor am I a warm stickler for subscription in itself; but something of this kind seems necessary, upon the supposition of an esta blishment.

When I think of an inclosure, some hedge, wall, bank, ditch, &c. is of course included in my idea;

for who can conceive of an inclosure without a boundary? So, in a national church, there must be, I apprehend, something marked out, the approbation or refusal of which will determine who do or do not belong to it: And for this purpose articles of some kind seem not improper. You think it would be better to have these articles in sciptural expressions. But if it be lawful to endeavour to exclude from our pulpits men who hold sentiments the most repugnant to the truth, I wish you to consider, whether this can be in any measure secured by articles in which the scripture-doctrines are not explained and stated, as well as expressed. This proposal is strenuously pleaded for by many in our day, upon views very different from yours. The Socinians, for instance, would readily subscribe a scriptural declaration of the high priesthood, atonement, and intercession of Christ, (while they are allowed to put their own sense upon the terms;) though the sense they maintain be utterly inconsistent with what those who are enlightened by the Holy Spirit learn from the same expressions. I acknowledge, indeed, that the end is not answered by the present method; since there are too many, like the person you mention, who would easily subscribe 900 articles, rather than baulk his preferment: yet the profligacy of some seems to be no just reason why the church, why any church, should not be at liberty to define the terms upon which they will accept members or teachers, or why conscientious persons should object to these terms, (if they think them agreeable to the truth,) merely because they are not expressed in the precise words of scripture. If allowance may be made for human infirmity in the Liturgy, I see not why the Articles may not be entitled to the same privilege. For it seems requisite that we should be as well satisfied with the expressions we use with our lips, in frequent

solemn prayer to God, as in what we subscribe with our hands. I am persuaded that the leaders of the Association at the Feathers Tavern, some of them at least, though they begin with the affair of subscription, would not (if they might have their wish) stop there, but would go on with their projected reform, till they had overturned the Liturgy also, or at least weeded it from every expression that bears testimony to the Deity of the Saviour, and the efficacious influence of the Holy Spirit. I bless God that you are far otherwise minded.

I hope, however, though you should not think yourself at liberty to repeat your subscription, the Lord will make you comfortable and useful in your present rank as a curate. Preferment is not necessary, either to our peace or usefulness. We may live and die contentedly, without the honours and emoluments which aspiring men thirst after, if he be pleased to honour us with a dispensation to preach his gospel, and to crown our endeavours with a blessing. He that winneth souls is wise; wise in the choice of the highest end he can propose to himself in this life; wise in the improvement of the only means by which this desirable end can be attained. Wherever we cast our eyes, the bulk of the people are ignorant, immoral, careless. They live without God in the world; they are neither awed by his authority, nor affected by his goodness, nor enabled to trust to his promises, nor disposed to aim at his glory. If, perhaps, they have a serious interval, or some comparative sobriety of character, they ground their hopes upon their own doings, endeavours, or purposes; and treat the inexpressible love of God revealed in Christ, and the gospel-method of salvation by faith in his name, with neglect, often with contempt. They have preachers whom perhaps they hear with some pleasure, because they neither alarm their consciences