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called Calvinists for holding; and that all the absurdities which are charged upon us, as consequences of what we teach, are indeed truly chargeable upon those who differ from us in these points.. I think this unanswerably proved by Mr. Edwards, in his discourse on the freedom of the will; though the chain of reasoning is so close, that few will give attention and pains to pursue it. As to myself, if I was not a Calvinist, I think I should have no more hope of success in preaching to men, than to horses or cows.
But these objections are more frequently urged by Calvinists themselves; many of them, I doubt not, good men, but betrayed into a curiosity of spirit, which often makes their ministry (if ministers) dry and inefficacious, and their conversation sour and unsavoury. Such a spirit is too prevalent in many professors, that if a man discovers a warm zeal for the glory of God, and is enabled to bear a faithful testimony to the Gospel truths; yea, though the Lord evidently blesses him, they overlook all, and will undervalue a sermon, which upon the whole they cannot but acknowledge to be Scriptural, if they meet with a single sentence contrary to the opinion they have taken up. I am sorry to see such a spirit prevailing. But this I observe, that the ministers who give into this way, though good men and good preachers in other respects, are seldom very useful or very żealous; and those who are in private life, are more ready for dry points of disputation, at least harping upon a string of doctrines, than for experimental and heart-searching converse, whereby one may warm and edify another. Blessed be God, who has kept me and my people from this turn: if it should ever creep in or spread among us, I should be ready to write Ichabod upon our assemblies,
I advise you, therefore, to keep close to the Bible and prayer: bring your difficulties to the Lord, and entreat him to give you and maintain in you a simple spirit. Search the Scripture. How did Peter deal with Simon Magus? We have no right to think worse of can hear us, than the apostle did of him." He seemed almost to think his case desperate, and yet he advised him to repentance and prayer. Examine the same apostle's discourse, Acts, iii. and the close of St. Paul's sermon, Acts, xiii. The power is all of God; the means are likewise of his appointment; and he always is pleased to work hy such means as may show that the power is his. What was Moses's rod in itself, or the trumpets that threw down Jericho? What influence could the pool of Siloam have, that the eyes of the blind man, by washing in it, should be opened? or what could Ezekiel's feeble breath contribute to the making dry bones live? All these means were exceedingly disproportionate to the effect; but he who ordered them to be used accompanied them with his power. Yet if Moses had gone without his rod; if Joshua had slighted the rams' horns, if the prophet had thought it foolishness to speak to dry bones, or the blind mán refused to wash his eyes, nothing could have been done. The same holds good in the present subject: I do not reason, expostulate, and persuade sinners, because I think I can prevail with them, but because the Lord has commanded it. He directs me to address them as reasonable creatures; to take them by every handle; to speak to their consciences; to tell them of the terrors of the Lord, and of his tender mercies; to argue with them what good they find in sin; whether they do not need a Saviour; to put them in inind of death, judgement, and eternity, &c. When I have done all, I know it is
to little purpose, except the Lord speaks to their hearts; and this to his own, and at his own time, I am sure he will, because he has promised it. See Isaiah, lv. 10, 11. Matth. xxviii. 20. Indeed I have heard expressions in the warmth of delivery which I could not wholly approve, and therefore do not imitate. But in general, I see no preaching made very useful for the gathering of souls, where poor sinners are shut out of the discourse. I think one of the closest and most moving addresses to sinners I ever met with, is in Dr. Owen's exposition of the 130th Psalm (in my edition), from p. 243 to 276. If you get it and examine it, I think you will find it all agreeable to Scripture; and he was a steady, deep-sighted Calvinist. I wish you to study it well, and make it your pattern. He handles the same point likewise in other places, and shows the weakness of the exceptions taken somewhere at large, but I cannot just now find the passage. Many think themselves quite right, because they have not had their thoughts exercised at large, but have confined themselves to one track. There are extremes in every thing. I pray God to show you the golden mean.
I am, &c.
Aug. 30, 1770. I WOULD steal a few minutes here to write, lest I should not have leisure at home. I have not
I have not your letter with me, and therefore can only answer so far as I retain a general remembrance of the contents.
You will, doubtless, find rather perplexity than ad
vantage from the multiplicity of advice you may receive, if you endeavour to reconcile and adopt the very different sentiments of your friends. I think it will be best to make use of them in a full latitude, that is, to correct and qualify them one by another, and to borrow a little from each, without confining yourself entirely to any. You will probably be advised to different extremes, it will then be impossible to follow both; but it may
be practicable to find a middle path between them: and I believe this will generally prove the best and safest method. Only consult your own temper, and endeavour to incline rather to that side to which you are the least disposed, by the ordinary strain of your own inclination; for on that side you will be in the least danger of erring. Warm and hasty dispositions will seldom move too slow, and those who are naturally languid and cool are as little liable to over-act their part.
With respect to the particulars you instance, I have generally thought you warm and enterprising enough, and therefore thought it best to restrain you; but I meant only to hold you in, till you had acquired some farther knowledge and observation both of yourself and of others. I have the pleasure to hope (especially of late) that you are become more self-diffident and wary than you was some time ago. And, therefore, as your years and time are advancing, and you have been for a tolerable space under a probation of silence, I can inake no objection to your attempting sometimes to speak in select societies; but let your attempts be confined to such, I mean where you are acquainted with the people, or the leading part of them, and be upon your guard against opening yourself too much amongst strangers; and again, I earnestly desire you would not attempt any thing of this sort in a very public way, which may, per
haps, bring you under inconveniencies, and will be inconsistent with the part you ought to act (in my judgement) from the time you receive Episcopal ordination. You may remember a simile I have sometimes used of green fruit: children are impatient to have it while it is green, but persons of more judgement will wait till it is ripe. Therefore I would wish your exhortations to be brief, private, and not very frequent. Rather give yourself to reading, meditation, and prayer.
As to speaking without notes, in order to do it successfully, a fund of knowledge should be first possessed. Indeed, in such societies as I hope you will confine your attempts to, it would not be practicable to use notes; but I mean, that if you design to come out as a preacher without notes from the first, you must use double diligence in study: your reading must not be confined to the Scriptures; you should be acquainted with churchhistory, have a general view of divinity as a system, know something of the state of controversies in past times and at present, and indeed of the general history of mankind. I do not mean that you should enter deeply into these things; but you will need to have your , mind enlarged, your ideas increased, your style and manner formed; you should read, think, write, compose, and use all diligence to exercise and strengthen your faculties. If you would speak extempore as a clergyman, you must be able to come off roundly, and to fill up your hour with various matter, in tolerable coherence, or else you will not be able to overcome the prejudice which usually prevails amongst the people. Perhaps it may be as well to use some little scheme in the note way, especially at the beginning; but a little trial will best inform you what is most expedient.
Let your backwardness to prayer and reading the