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into a sort of system of divinity. I have no property in it, but I was vain enough to think that it might prevent some mischief, which I apprehend has been done by such text-books, partially, negligently, and injudiciously collected; by which a half religion has been sanctioned. I suppose I shall continue it if I live, but with alterations; and the pains bestowed about the texts has suggested to me the idea of a work upon the prophecies, the internal evidence of the several constituent parts of the scripture, &c., which seems to me to be original, and may perhaps be prosecuted if I have health and opportunity. But I have had some applications from a respectable quarter to publish a volume or two of sermons.2 So you see I am not likely to be cured of the cacoethes scribendi, by all my mortifications. So much for that prominent subject, self.-I have read Mr. Fuller's book3 twice, and much approve of it: I think it sensible, pious, candid, and judicious, and his manner of treating the Monthly Reviewers must nonplus them; though they are not to be put to shame. I am glad also to add, that my Eclectic brethren1 are unanimous in their approbation of it. I had some general idea, when I was reading it, that in some places he rather stood too much on the defensive; and that he might have fairly urged the matter still further in some particulars: but perhaps, all things considered, this might be more prudent. I think a fair answer to it will not easily be made.-I have

'Life, p. 318. (326.) 2 Ibid. p. 313. (321.)

3 On Socinianism.

A private society of clergymen, &c.

not seen any of the American books which you mention. From a pamphlet of Dr. Hopkins's, that I formerly saw, I did not think him equal to Edwards, or even to Bellamy: he seems to have an offensive way of expressing even undeniable truths; but perhaps further maturity of judgment may have rectified that obliquity. I should have no objection to make my observations on his Body of Divinity, or on any other of the books that come in my way.-I can have no idea of our love or benevolence being too disinterested, if that word be properly explained; but to desire happiness in the enjoyment of God, as the supreme object of all love, and to desire that others also should join in the same felicity, seems perfectly to coincide with the two great commandments of the law, and to harmonize with making the divine glory our grand end in every thing. This kind of self-love belongs to us as creatures, not as sinners; and it is the standard and measure of our love to our neighbour. In this respect I think some of the American divines, and others, have sometimes advanced things incautiously, and drawn unscriptural inferences from their reasonings, as if all regard to our own happiness were interested or sinful; or as if the glory of God, and the felicity of those who love him, could be separated and I have known many excellent people discouraged and perplexed by such things.

(

"I know so little of the nature of your new

''Edwards fully allows that there is a gracious self-love: see his Treatise on Religious Affections, p. 146, 147, &c.' J. R.

situation1 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 your labours, I remain,

"Your affectionate friend and brother,

"DEAR SIR,

"THOMAS SCOTT."

"Chapel Street, December 23, 1794.

"I AM at present busy in writing notes on the Pilgrim's Progress, 2, 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 favour

1

1 At Bristol.

Life, p. 313, 651. (321, 669.)

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 re finements.... 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 sceptical 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 it were 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 shown 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 of attempts from reason to show the nature of holiness, has taken the attention of many from the plain word of God; and I observe sentiments brought forward, as supposed to result from the general principle, which I could easily show 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. Selfwisdom 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 I hear my Saviour say, Except ye receive

'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."

K

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