7. Perhaps you have not considered it in this view; I will then explain it a little further. Faith, according to the scriptural account, is the eye of the new-born soul. Hereby every true believer in God "seeth him who is invisible." Hereby (in a more particular manner, since life and immortality have been brought to light by the gospel) he "seeth the light of the glory of God in the face of Jesus Christ;" and "beholdeth what manner of love it is, which the Father hath bestowed upon us, that we (who are born of the Spirit) should be called the sons of God." It is the ear of the soul, whereby a sinner "hears the voice of the Son of God and lives;" even that voice which alone wakes the dead, "Son, thy sins are forgiven thee." It is (if I may be allowed the expression) the palate of the soul: for hereby a believer “ tastes the good word, and the powers of the world to come;" and hereby he both tastes and sees that "God is gracious, yea and merciful to him a sinner." It is the feeling of the soul, whereby a believer perceives, through "the power of the Highest overshadowing him,' both the existence and the presence of Him, in whom “he lives, moves, and has his being;" and indeed the whole invisible world, the entire system of things eternal. And hereby, in particular, he feels "the love of God shed abroad in his heart." 8. "By this faith we are saved" from all uneasiness of mind, from the anguish of a wounded spirit, from discontent, from fear and sorrow of heart, and from that inexpressible listlessness and weariness, both of the world and of ourselves, which we had so helplessly laboured under for many years; especially when we were out of the hurry of the world, and sunk into calm reflection. In this we find that love of God, and of all mankind, which we had elsewhere sought in vain. This we know and feel, and therefore cannot but declare, saves every one that partakes of it, both from sin and misery, from every unhappy and every unholy temper. "Soft peace she brings, wherever she arrives, 9. If you ask, "Why then have not all men this faith? All at least who conceive it to be so happy a thing? Why do they not believe immediately?" We answer, (on the Scripture hypothesis,) "It is the gift of God." No man is able to work it in himself. It is a work of Omnipotence. It requires no less power thus to quicken a dead soul, than to raise a body that lies in the grave. It is a new creation, and none can create a soul anew but he who at first created the heavens and the earth. 10. May not your own experience teach you this? Can you give yourself this faith? Is it now in your power to see, or hear, or taste, or feel God? Have you already, or can you raise in yourself any perception of God, or of an invisible world? I suppose you do not deny that there is an invisible world: you will not charge it in poor old Hesiod, to Christian prejudice of education, when he says, in those well known words, "Millions of unseen creatures walk the earth Unseen, whether we wake, or if we sleep." Now, is there any power in your soul, whereby you discern either these, or him that created them? Or can' all your wisdom and strength open an intercourse between yourself and the world of spirits? Is it in your power to burst the veil that is on your heart, and let in the light of eternity? You know it is not. You not only do not, but cannot (by your own strength) thus believe. The more you labour so to do, the more you will be convinced "it is the gift of God." 11. It is the free gift of God, which he bestows not on those who are worthy of his favour, not on such as are previously holy, and so fit to be crowned with all the blessings of his goodness: but on the ungodly and unholy on those who till that hour were fit only for everlasting destruction : those in whom was no good thing, and whose only plea was, "God, be merciful to me a sinner." No merit, no goodness in man precedes the forgiving love of God. His pardoning mercy supposes nothing in us but a sense of mere sin and misery and to all who see and feel, and own their wants, and their utter inability to remove them, God freely gives faith, for the sake of him "in whom he is always well pleased." : 12. This is a short, rude sketch of the doctrine we teach. These are our fundamental principles; and we spend our lives in confirming others herein, and in a behaviour suitable to them. Now, if you are a reasonable man, although you do not believe the Christian system to be of God, lay your hand upon your breast, and calmly consider, What is it that you can here condemn? What evil have we done to you, that you should join the common cry against us? Why should you say, "Away with such fellows from the earth: it is not fit that they should live ?" 13. It is true, your judgment does not fall in with ours. We believe the Scripture to be of God. This you do not believe. And how do you defend yourself against them who urge you with the guilt of unbelief? Do you not say, 66 Every man must judge according to the light he has, and that if he be true to this, he ought not to be condemned?” Keep then to this, and turn the tables. Must not we also judge according to the light we have? You can in no wise condemn us, without involving yourself in the same condemnation. According to the light we have, we cannot but believe the Scripture is of God; and, while we believe this, we dare not turn aside from it, to the right hand or to the left. 14. Let us consider this point a little farther. You yourself believe there is a God. You have the witness of this in your own breast. Perhaps sometimes you tremble before him. You believe there is such a thing as right and wrong, that there is a difference between moral good and evil. Of consequence, you must allow there is such a thing as con science: I mean, that every person capable of reflection, is conscious to himself, when he looks back on any thing he has done, whether it be good or evil. You must likewise allow, that every man is to be guided by his own conscience, not another's. Thus far, doubtless, you may go, without any danger of being a volunteer in faith. 15. Now then, be consistent with yourself. If there be a God, who being just and good, (attributes inseparable from the very idea of God,) is "a rewarder of them that diligently seek him," ought we not to do whatever we believe will be acceptable to so good a Master? Observe: if we believe, if we are fully persuaded of this in our own mind, ought we not thus to seek him, and that with all. diligence? Else how should we expect any reward at his hands? 16. Again: ought we not to do what we believe is morally good, and to abstain from what we judge is evil? By good, I mean conducive to the good of mankind, tending to advance peace, and good-will among men, promotive of the happiness of our fellow-creatures; and by evil, what is contrary thereto. Then surely you cannot condemn our endeavouring after our power, to make mankind happy; (1 now speak only with regard to the present world,) our striving, as we can, to lessen their sorrows, and to teach them, in whatsoever state they are, therewith to be content. 17. Yet again. Are we to be guided by our own conscience, or by that of other men? You surely will not say, that any man's conscience can preclude mine. You, at least, will not plead for robbing us, of what you strongly claim for yourselves. I mean, the right of private judgment, which is indeed unalienable from reasonable creatures. You well know, that unless we faithfully follow the dictates of our own mind, we cannot have a conscience void of offence toward God and towards man. 18. Upon your own principles, therefore, you must allow us to be, at least, innocent. Do you find any difficulty in this? You speak much of prepossession and prejudice, beware you are not entangled therein yourselves. Are you not prejudiced against us, because we believe and strenuously defend that system of doctrines which you oppose? Are you not enemies to us, because you take it for granted we are so to you? Nay, God forbid! I once saw one, who, from a plentiful fortune, was reduced to the lowest extremity. He was lying on a sick-bed, in violent pain, without even convenient food, or one friend to comfort him; so that when his merciful landlord, to complete all, sent one to take his bed from under him, I was not surprised at his attempt to put an end to so miserable a life. Now, when I saw that poor man, weltering in his blood, could I be angry at him? Surely no. No more can I at you. I can no more hate than I can envy you. I can only lift up my heart to God for you, (as I did then for him,) and with silent tears, beseech the Father of mercies, that he would look on you in your blood, and say unto you, Live. 16. "Sir, (said that unhappy man, at my first interview with him,) I scorn to deceive you or any man. You must not tell me of your Bible; for I don't believe one word of it. I know there is a God, and believe he is all and in all, the Anima Mundi, the "Vastam Mens agitans molem, et magno se corpore miscens." "But farther than this, I believe not; all is dark; my thought is lost. But I hear (added he) you preach to a great number of people every night and morning. Pray, what would you do with them? Whither would you lead them? What religion do you preach? What is it good for?" I replied, "I do preach to as many as desire to hear, every night and morning. You ask, "What I would do with them ?" I would make them virtuous and happy, easy in themselves, and useful to others. "Whither would I lead them?" To heaven, to God the Judge, the lover of all; and to Jesus the Mediator of the new covenant. "What religion do I preach ?" The religion of love: the law of kindness brought to light by the gospel. "What is this good for?" To make all who receive it enjoy God and themselves: to make |