3 V 1 ■ > 253)5,. ► 95 3> >SCB> LIBRARY OF CONGRESS. 5 3fc> T^ [FORCE COLLECTION.] ^ I — ® {UNITED STATES OF AMERICA. I 2>> j* :> > CO >^^> ^>^> » ^>. 'cs^r -*>» >5*> > ■>'■£■£* >^^y^> y. Bj«>>»* )J5 •ca >v 3) > 9 3> X) CO £>> 33 51 » *»>!)} >2> » 3 > ,DJ> ^ _>J> 5> 3> J> ■■■■■■■■" 5 :3felig ^y^> 3_>3*>. "SHORT AND EASY METHOD" WITH A LATE WRITER, ARROGATING TO HIMSELF THE TITLE OP " ORTHODOX CLERGYMAN » IK A LETTER TO A YOUNG GENTLEMAN, JUST ENTERED ON A COURSE OF THEOLOGICAL STUDIES, WITH A VIEW TO THE CHRISTIAN MINISTRY, BY AN AGED CLERGYMAN, OF MASSACHUSETTS. 7 Answer a fool according to his folly, lest he be wise in his own conceit..^o/o»io«=. Cry aloud — for he is a god ; either he is talking, or he is pursuing, or he is in a journey, or peradventure he sleepeth, and must be zw&k.ed..ProphetJElijakr BOSTON PRINTED FOR THE AUTHOR,.,., .MARCH, 1815 ^7 NOTICE. THE writer of the following letter acknowledges himself in- debted to Dr. Hare, " late bishop of Chichester," for many of the sentiments which it contains. Should the reader be desirous to know the extent of the writer's obligation to that eminent pre- late, his curiosity will be gratified, and both his head and heart may be improved by attentively reading the bishop's " Letter to a young clergyman on the difficulties and discouragements which attend the study of the scriptures," &c. printed 1749. The aged clergyman does not offer his letter to the public as an answer distinctly applying to the several parts of the late pub- lications of the^sewc/o-orthodox clergyman. This indeed is not its design. It is intended only as " a blow at their root." This, destroyed, their fruit, more pernicious than the effluvia of the deadly Upas, will wither and fall harmless to the ground, to be " trodden under foot of men." That the important design of his letter may be well under- stood, and happily realized, is the ardent desire and confident hope of THE AUTHOR. SHORT AND EASY METHOD, &C. Massachusetts, March 1, 1815. Dear Sir, IN the course of the conversation which I had with you, a few weeks since, 3^ou suggested several things in relation to your theological pursuits, which made the impression on my mind that you had formed the resolution to make your- self as intimately acquainted as possible, with the scriptures of the Old and New Testament, by a careful examination of them in the languages in which they were originally written ; and to avail yourself of every advantage in your reach to ac- complish the object you had in view. This impression, at the time it was made, was a very pleasing one, as it excited the expectation, that, should your life and health be preserved, you would, in time, acquire a high and deserved reputation as a scholar and divine ; and that your usefulness to th$ church of Christ would be likely to equal your reputation. And knowing the independence, as well as modesty and candour of your disposition, I was persuaded that you would as well think ) as examine for yourself. Hence the pleasing reflection was excited, that you would, at a future day, bene- fit the public with the rich fruits of your laborious and deep researches ; and that, in doing this, you would be under no undue restraint arising either from popular opinion or preju- dice ; or from the authority of great names, or from any religious dogmas, formularies, or standards, established by councils, assemblies, synods, or general associations. But, my dear Sir, since the interview and conversation which took place between us, the pleasing vision, which then arose to my view, and delighted my imagination, has disappeared, most unexpectedly disappeared, leaving scarcely a " trace behind." The encouragement which I gave you to pursue, with ardour and perseverance, your favourite object, deliberate reflection has led me to believe was injudicious, and if follow- ed will _ operate greatly to your disadvantage. Should this declaration strike you with surprise, you will do me the justice, I am persuaded, to believe that it is made with a view to secure and promote your reputation, your peace and usefulness. On no consideration would I advise you to abandon your present design and pursuit, but for your own, and for the welfare of others : Nor upon any other considera- tion, would I recommend to you a different plan and pursuit. But the claims of friendship, and an imperious sense of duty, require that I seriously recommend it to you to give up your design of devoting your time, and of exerting your talents in acquiring correct and critical knowledge of the Holy Scrip- tures. The surprise which this advice will excite in your mind, I am prepared to believe will be great, nor considering your comparative inexperience of men and things, do I wonder that it should be. But this surprise will, I presume, in a great measure, if not entirely subside, when you shall have deliberately considered, and duly weighed the reasons or considerations on which my advice is founded. Some of them I will now state ; the rest I will communicate when I shall again have the happiness to see you. 1st. I would urge as a reason why jou should abandon your design of acquiring a comprehensive, correct, and criti- cal knowledge of the Holy Scriptures, either in the original, or in the common, or any other version of them, that this knowledge is not generally acquired, either by theological students, or by candidates for the sacred ministry ; or by the most popular preachers, or by doctors in the divine science. Whether this deficiency in biblical knowledge and criticism arise from want of capacity, from indolence, from want of pe- cuniary aid and encouragement, from the discharge of more important duties and useful pursuits, from a desire to avoid the shafts of envy, or the imputation of learned pedantry and pride, or whether it arise from a laudable attachment to human creeds and systems exactly copied from the word of God, conveniently drawn up and methodized for their use ; or whether from fear of exposure to the suspicion of heresy — Whether from any, or all these considerations, so many young men preparing for the s \cred ministry, or entered upon its functions, and their respected fathers who have long been exercised in the duties of the sanctuary, have been deterred from making themselves well acquainted with the Holy Scriptures, I shall not here decide^ nor stay to inquire. But that they are generally far from being acquainted with these scriptures so thoroughly as they might be, is not to be dis- guised. Were you, my dear Sir, but acquainted with the ignorance of many who " sit in Moses' seat," — who " are set for the defence of the gospel," and whose " lips should keep knowledge." — Were you but acquainted with their ignorance of the inspired scriptures, and especially as they stand in the languages in which they were originally written, your opinion of their acquisitions in sacred literature would probably be much less exalted than it now is. _ And were you to know how little the scriptures, even in their common version, were read and examined by many religious instruc- tors, with diligent care and critical attention, your surprise would be too great to be suppressed or concealed. But are these the least acceptable or popular preachers ? In many instances, it is far otherwise. And by many it is supposed that they are the preachers, who, of all others, are the most able and useful ; and especially, when their public discourses are extemporaneous, and the fruit of but little labour and study. To what purpose then, my dear Sir, will all your deep and pain" ful researches, your laborious and unwearied pursuits of sa- cred science be, but to " labour in vain, and to spend your strength for nought and in vain ;" since, after all your con- templated acquisitions, you will be neither more acceptable, or popular, or useful, as a preacher ! Besides, will it not be more prudent, more safe, more for your peace and comfort, and indeed more eligible, every way, to copy from general example, than to aim and aspire at singularity ? But strongly apprehensive that example will not be likely to produce much eifect on your mind, or influence on your conduct, I will dismiss this subject, weighty as it is, and impressive as it should be, without further enlargement. As you wish for reasons, and not examples, as a regulator of your judgment and conduct, you shall have them ; and should they not possess sufficient strength to restrain you from rash and perilous enterprise, great will be my regret and disap- pointment. If example will not deter you from your pursuit, let me turn your attention, in the Second place, to the difficulties which will unavoidably attend it. These, my dear friend, are neither " few nor small." — Your object is to obtain an extensive and intimate acquaintance with the Holy Scriptures. But I pray you, Sir, before you fully resolve upon this, that you will sit down and deliberately estimate the cost, to which it will subject you. Would you obtain that thorough knowledge of the scriptures, which you contemplate, you will find a previous knowledge, and no small degree of it, in other branches of literature, indispensably necessary. This, you have but partially obtained, and when fully obtained, it will be far from rendering your ultimate object easy in the attainment, With all the assistance which it will afford you in acquiring B a thorough knowledge of the sacred writings, you will find it necessary to apply yourself to the study of those writings with diligent assiduity, and painful and unwearied persever- ance. To obtain an accurate knowledge of the New Testa- ment scriptures, you must be well acquainted with the scriptures of the Old Testament ; and to be well versed in either, you must be able to read with correctness, the lan- guages in which they were originally written. No one, who is in any good degree acquainted with the subject, can be ig- norant that no version or translation of ancient books and manuscripts can be entirely depended on as accurate. When their style abounds with figures, as is the case with the in- spired scriptures in their original, and as these figures were but partially understood by the translators, it is not to be supposed that any version of them is entirely correct. From this, and from other considerations, it cannot reasonably be questioned, that a very considerable number of incorrect- nesses are to be found in the version of the Bible, in common use. These incorrectnesses you wish to discover and expose. But this you will find a work of extreme and painful labour. Should you, however, not think it indispensably necessary to read the Old Testament scriptures in the original, yet you will not, I presume, think of neglecting the Greek version of them. This you will read with much care and critical attention, as the citations in the New Testament scriptures are made from that version, and as it will afford you much assistance in explaining the language of these scriptures. But can you exercise this care, and bestow this attention on the Greek version of the Old Testament, without toilsome days and wearisome nights ? You may, however, content yourself by devoting your time and attention principally to the New Testament. But do you expect that success will here attend, and crown your pursuits, without the aid of indefatigable industry and intense labour ? Vain were such an expectation. Never can you attain to a thorough knowl- edge of the New Testament scriptures, but by a very con- siderable acquaintance, at least, with the Jewish state — their ecclesiastical establishments, their manners, customs, lit- erature, opinions, traditions, and a variety of other things, respecting the Jewish nation, particularly as they existed at the commencement of the christian era. But in the study of these things, you will find much weariness of the flesh, of the soul, and of the spirit. You must trim the midnight lamp ; and short and interrupted must be your slumbers. Your social enjoyments will be greatly abridged, as you will find neither time, nor a disposition to avail yourself of them. Your eyes will soon fail, your health decline, your spirits flag, your mental powers will be debilitated, and your whole system wretchedly deranged. — An untimely grave will close the scene. But what can you reasonably expect will be the fruit of your labours, to countervail this cata- logue of formidable evils ? Will it not, at best, be the rep- utation of learning, at the expense of your popularity and usefulness ? Miserable compensation for a life of painful toil ! " But in vain," you will say, " are these difficulties op- posed to your pursuit." — You will say, " they are imagina- ry, or magnified beyond all reasonable limitation ; and that to your mind they exhibit neither terror nor discouragement. You have put your hand to the plough, and are resolved not to look back. You have eyes and a constitution well calcu- lated to endure the closest application to study. For the pursuits, in which you are engaged, you have an inextin- guishable thirst ; and the satisfaction which you realize in those pursuits is paramount to all other enjoyments ; nor will you admit that their fruits are of little value. Their price," you will say, u is far above rubies. You are resolved in your pursuit, and you will suffer nothing to deter or discour- age you." Such are, very probably, your vie ws, and such your resolution. Nor am I unwilling thus far, in a good measure at least, to agree with you. The difficulties which I have above opposed to your pursuits of sacred science, I will allow, may not be so repulsive as they have been repre- sented. And let it be supposed, if you insist upon it, that they may be surmounted without much hazard ; yet there are other difficulties to be encountered which are truly for- midable, and which, I think, must greatly stagger, if not com- pletely prostrate your resolution, however firm and daring. — Admitting, my dear Sir, that you should be able to sustain the fatigue and perplexity of the most laborious and extensive research for biblical knowledge, and that this research should be crowned with success ecmal to your most ardent expecta- tion, yet, pray let me ask, in the Third place, what will be the mighty advantage in the result ? It has already been suggested that your labour would be in vain, and that you would spend your time and strength for nought and in vain. This suggestion, you will, I doubt not, consider as very strange — perhaps as impious. But let me entreat you, Sir, to consider it well, and receive from it the impression of salutary wisdom. What advantage, let me again ask, can. you reasonably expect to derive from a free, impartial, laborious, and critical examination of the Holy Scriptures ? Do you expect, that in this way, you will better understand, and become more firmly established in the orthodox faith ? Vain expectation ! This faith, it is believed, is very far from standing in a critical and precise knowledge of the scriptures. At least, it is very far from being certain 8 that this knowledge will throw much light upon what, by many, is embraced as the scheme of orthodoxy, or increase your attachment to it. It is well known to those who are. in any considerable degree versed in ecclesiastical history, and particularly with the writings of the ancient christian fathers, that these same fathers were, in general, very far from pos- sessing a correct and critical knowledge of the divine unk- ings. Indeed, the most eminent among them were much in the habit of giving the most plain and intelligible passages of scripture an allegorical turn, or a mystical signification. Hence it may be inferred that the literal and most obvious meaning of scripture, was esteemed by them as too meagre, and of too little worth to be received. But as these fathers were generally, at least, orthodox, you must readily perceive, that a critical and precise knowledge of the scriptures is not necessary in order to your becoming acquainted with, and established in the orthodox faith, as it generally existed in the earlier ages of the church. If the articles of the orthodox faith, which in those times were settled by general councils, had resulted from an in- timate and critical acquaintance with the Holy Scriptures, you might find a critical and thorough acquaintance with those scriptures necessary, or at least highly useful, in as- certaining what is the standard of orthodoxy. But as those articles of faith cannot be considered as the fruit of precise knowledge of the scriptures, and especially in the original, why should you think it needful to obtain this knowledge in order to become acquainted, and well acquainted with the system of ancient orthodoxy ? Besides, it may not, in this connexion, be unimportant to remind \ T ou, that some of the early christian fathers, who were the most distinguished for their abilities, and particularly for their knowledge of the Hebrew and Greek scriptures, were not to be found in the foremost rank of current orthodoxy. Now, as this might have been owing, at least in part, to their superior knowledge, and intimate acquaintance with the Bible, may not your orthodoxy be endangered by too critical an examination of that sacred book ! Moreover, will not such an exami- nation of it be likely to depreciate, in your esteem, the reputation both of the Fathers, and of their theological writings ? Is it not possible that it will lead you to the dis- covery 7 of such errors and mistakes in them, _ as will shake your confidence in their infallibility, and the infallibility of their decrees, and decisions, and creeds, although made and sanctioned in general councils, or associations, in the most formal and solemn manner ? But should this be the result, will not your orthodoxy of course be impaired, and will you not be likely to draw upon yourself the imputation of dangerous heresy !^-Will you, then, pertinaciously plead for an intimate and critical knowledge of the scriptures, in prder to understand and become established in the orthodox faith ? W ill you still resolve to push your pursuits after this knowledge ? Can you think it either safe or profitable ? May you not, my dear Sir, become well acquainted, and well rooted, and well grounded in the system of orthodoxy, in a way much more easy, compendious and safe — by studying the creeds and decrees of councils — the traditions of the church J But you are ready to exclaim, I strongly suspect, and with the mingled emotions of surprise, disappointment and indignation — " what can you mean by these suggestions ! what can be your motive ! what your object ? will you deprive me of " the fatted calf," " a feast of fat things, a feast of wines on the lees ; of fat things full of marrow, of wines on the lees well refined?" Will you deprive me of a feast like this, and invite me to "feed upon husks," and to "fill my belly with the east wind!" Will you persuade me to abandon the fountain of living waters, clear as crystal, to quench my thirst with stagnant pools, or polluted streams f Will you invite me from the pleasant and fruitful garden of Eden, into a barren, uncultivated, inhospitable and per- plexing wilderness ! It is impossible you should be serious. I never can, nor ever will listen to such advice" — But, my dear friend, let me entreat you to be more calm and con- siderate. I suspect you do not fully understand me. It is far from my design to advise you to read all the writings of the fathers, or ecclesiastical histories, to find, to under- stand, and to believe the orthodox traditionary faith. Such advice would, I confess, be very unreasonable and cruel. If complied with, it would subject you to much more toil and perplexity, than to pursue the plan in which you are engaged. — The substance of the orthodox faith you may find compressed into a very narrow compass. A few creeds and confessions which have the stamp of antiquity, and the sanction of venerable councils — a few catechisms of more modern date, and a few formularies of a still more recent composure, you will find abundantly competent to initiate you into the mysteries of orthodoxy, and to qualify you for teaching them to high acceptance and edification. Now, as all these religious documents would compose a volume of but few pages, you would find it in your power, if you could but be persuaded to make the experiment, to read them all in a short time sufficiently to understand them, and completely to commit them to memory. By adopting this expedient, how much time would you find for other studies* which would secure you prodigious popularity, and the 10 most solid and permanent fame I Besides, I pray you to bear it in mind, that by adopting this expedient, you will not only pursue the shortest way to these valuable acqui- sitions, but also the way of safety. Why, then, should you expose yourself to the hazard of imbibing dangerous and heretical opinions by a laborious and critical study of the Holy Scriptures, when with so much ease and advantage you can pursue a course which is perfectly safe ! But perhaps you will insist, " that you can satisfy neither your inclination nor conscience, by founding your faith upon human creeds, confessions, &c. ; and that you can be satisfied only by making the Bible your standard ; and that to be satisfactorily grounded in the faith which was once delivered to the saints, you must read and carefully examine the Bible for yourself." However reasonable this plea may appear, is it not rather specious than solid ? Are not the creeds, confessions, &c. now under review, taken from the Bible, and with the utmost exactness ? Who can question this, and especially when it is considered that they were drawn up by men the most /zo^able, for their learning, wisdom, integrity, moderation, and piety. Can you think it possible, my dear Sir, that these venerable and sacred men should have introduced any thing into their religious standards, which is not strictly correct, and purely scriptu- ral ! Were they not much better able to judge of what is scriptural, and what is not so, than you can reasonably pretend to be, or ever can pretend to be ? Should you have the arrogance to think that you either are, or expect to be able to judge as correctly of scriptural truth as any other individual ; yet surely you will not be so presumptuous as to place your own individual judgment on a footing of equality with the united judgment of a whole venerable council, assembly, or general association ! This were presumptuous indeed ! Where, then, can be the hazard of making their standard of orthodoxy your own ? Remember, Sir, that you are a young man, and that it is equally proper you should re- pose but little confidence in your own discernment, and much confidence in the discernment of your superiors. If " nothing is to be done through strife, or vain glory, but each, in lowliness of mind is to esteem other better than themselves," most surely you cannot but think it reasonable to hold in very high eatimation both the characters and the decisions of the greatest, the wisest, the most learned, and the most pious of men. In doing this, you will be consid- ered as pursuing the dictate of prudence, and the path of truth and safety. Besides, you are to be reminded that it is professedly an important principle with these reverend and revered men, that whatever is essentia) to the orthodox faith is very plainly 11 and intelligibly revealed in the scriptures. Hence it is ev- ident, it should seem, that it can be of little or no impor- tance to spend your time in laborious study and painful research to develope the meaning of such passages as are involved in perplexity, and hard to be understood. But you will say, perhaps, " that although this is their avowed principle, they nevertheless believe and advocate articles of faith, which are so far from being plainly revealed in the Bible, as to be, to say the least, extremely doubtful, as Bible doctrines ; and that the authorities which they quote^ from the Bible in support of them are very little, if any thing to the purpose, for which they are quoted." — Should you urge this, yet it becomes you to remember, that as you are but a young man, you may think of the subject very dif- ferently from what you now do, when a few r more years shall have passed over your head, and more thoroughly- matured your judgment. What you may now view as inconsistent, or weak as the " spider's most attenuated thread," you may be convinced is perfectly congruous, and " confirmation strong as Holy Writ." But should it be admitted that these great and good men do believe and advocate some articles of faith which are not so very plainly revealed in the Bible, and which they do not sup- port with completely demonstrative evidence adduced from the Bible, what will you infer from this concession ? Surely you will not infer that their principle is not a good one. You can only say that they depart from, or abandon it. But the principle itself, will, notwithstanding, remain good. Should it also be admitted that they defend these articles but feebly, may not this circumstance be owing to the consideration that the articles under consideration are so plain that few or no rays of additional light are necessary to render them plainer, and that they possess so much strength in themselves, as to require none other than feeble props for their support ? But should you be so captious as not to be satisfied with this apology for these burning and shining lights, your candor, I trust, will remind you that the greatest, the wisest, and the best of men are not absolutely perfect and infallible, and therefore it is to be expected that in some trivial and unimportant things, they should not be perfectly luminous and correct. But this inconsiderable circumstance cannot, most surely, possess sufficient weight to deter you from pursuing the path, which, with so much plainness and accuracy, they have traced, and which may be travelled with the utmost ease and safety ; and especially when it is considered that the path which you have marked out for yourself, is rough and perplexing, toilsome and dangerous. Should you, however, still plead, " that you 12 consider a deep and critical research of the scriptures as needful and even necessary to your own satisfaction ; that you ieel an insuperable reluctance to yield to any system of religious opinions which have been formed by men, howev- er eminent for their learning and piety, or however correct those opinions may be esteemed ; that a sense of propriety and of obligation impels you to examine and think for yourself; and, therefore, that you cannot but be determined to pursue the course on which you have entered" — Should this be your plea, permit me to remind you, that judging from the practical language of most men, the scriptures have been already sufficiently studied to produce all the lights which they are capable of imparting. If any passages, then, remain in impenetrable obscurity, why will you attempt to pry into the profound and dark abyss ! Must not your mind be strangely distorted and perversely obstinate to make the impracticable attempt ! And as for the plea, that a sense of propriety and obligation impels you — in this, you may be under a great mistake. Idle curiosity, an ardent imagination, a desire of singularity, a spirit of ambition or pride, may give the impulse. Of this you cannot, perhaps, be too suspicious, nor with too much care will you be likely to guard against it. But that I may not appear to attach too much weight and importance to what I have now suggested, as an ob- jection to your plan of studies, or to be too tenacious of my own opinion, I will admit that neither this, nor any other objection I have urged, is absolutely insurmountable, for " mountains, huge as high Olympus," may be removed. All reasonable and possible concession I am disposed to make. I cannot, however, dismiss the subject. I have other things to urge as dissuasives from your injudicious purpose and pursuit, which I think must be decisive and irresistible. I observe then, in the Fourth place, it is thought by many, whose judgment you are not to contemn, and whose decision and influence you are not to disregard, that to study the scriptures in the manner you contemplate, is not only useless, but will be likely to operate greatly to the disadvantage, as well of others as of yourself. The result of your laborious and critical examination of the scriptures, will, probably, be dis- coveries of either real, or supposed truths, which will hardly harmonize with the generally received and established opin- ions which constitute the orthodox system of faith. In this case what is to be done ? Will you envelope these discoveries in a napkin, and hide them in the earth ! I strongly suspect that you would consider them as the result of too much labour, and as too important to be lost, or concealed. A 13 sense of duty, whether well grounded, or otherwise, would constrain you to make them public. But they will no sooner meet the public eye, than warm, and angry, and vio- lent disputation, will arise to the great disturbance of the peace of churches and christian societies. Seldom, if ever, my dear Sir, was any considerable discovery made, opposed to generally received opinion, however important and useful, but it has occasioned warm and boisterous debate, and violent and tempestuous opposition. And it has not unfre- quently been the case, that the discoverers themselves have been pursued with all the virulence of envy and hatred — with all the rancour and cruelty of persecution. To produce examples, in proof, would be needless, as a multitude of them will not fail readily to occur to your mind. How much disturbance, how much wickedness, have these things needlessly and unjustifiably^ occasioned ! But if such has been the result of discoveries truly important and useful, what apology can be made for new discoveries which are merely imaginary or of no use ? And is it not a truth, Sir, that such new theological discoveries are to be traced up to men, who have dared to deviate from the beaten track, and carefully to examine the scriptures for themselves ! But how great have been the disturbance and confusion, and debates, and schisms, which these men, by their discoveries, have occasioned in the christian church ! Had these daring and restless geniusses — these busy inquirers after novel things, been contented to pursue the plain and even path of pru- dence and discretion, all these evils might have been avoids ed, and the christian church would probably have continu- ed to the present day, in that happy state of peace and union, with which it was blessed some few centuries past. Will you, then, expose yourself to a deviation from that path, and to become the occasion of fresh disputes and disturbances 1 But to this deviation you will assuredly expose yourself, and to these evils you will, it is more than probable, make yourself instrumental, should you be so imprudent as to read the scriptures as you resolve, and have actually begun to do ; and especially should you dare to think for yourself, and to make public some of your sentiments, however correct and important they may be by your own standard, or by that standard from which there should be no appeal. Is not the peace of churches and christian societies of too much worth ; — is it not a blessing too precious to be inter- rupted and disturbed by the useless, and worse than useless discoveries and speculations, which result from a diligent, and deep, and critical research of the Holy Scriptures? Should you say " that it is far from your design to do all this mischief," I shall readily believe you. Should you say 14 M it is your object to do all the good in your power to the un- derstandings, the hearts, and the morals of your fellow men," I shall not question the veracity of your declaration. And should you further say, " that you discover no tendency to mischief in an impartial and diligent examination of the Bible, I will readily grant, that in the thing itself there can be no tendency to evil. But, my dear Sir, you do not seem to foresee, and properly to estimate consequences. Too well do 1 know your thirst for religious knowledge from the fountain head, and the independence of your mind ; too well do I know the depravity of the human heart, and the state of religious society — Too well do I know these things, not to perceive the probable evils which will result from your pursuing the course on which you have ventured to enter. You must examine for yourself, and you must see with your own eyes ; and you have too much independence of spirit and honestv of heart, either to conceal or disguise your sentiments. What, then, can be your security from imbibing some opinions which have been condemned, and in the most authoritative and solemn manner, as heretical ! However these opinions may not be of very bad and dan- gerous tendency, they may, and probably will be thought to be so ; and although they may be perfectly correct, they may, and probably will be considered as perfectly erroneous* But should not your notions be thus considered, universally, yet they may, and probably will be instrumental of destroy- ing the faith of some, in which they had been established, and of throwing the minds of others into a balancing, per- plexed and anxious state. But will not much disquiet and disturbance, ironi these considerations, arise in churches and christian societies ! Besides, is it not possible, by pur- suing your present course, you may be led to doubt, who were the penmen of some of the sacred Books^the authenticity of some texts in the Bible, and the correctness of the trans- lation of many others! All this is not only possible, but highly probable. And in addition to this, you will probably be led into the belief that many passages of scripture have not generally been understood, and that they have been used as proof of certain doctrines, when, so far from proving them, they prove the truth of doctrines of a very different description. But should this be the case, and should it generally be known to be the case, (which is very possible,) the extent of the disturbance and evil, which may arise from it, no one can calculate. In this connexion I must very seriously caution you against pursuing your object, as you have intended, lest you should embrace opinions respecting the trinity, which may be considered as Ariamsm, or at least as verging towards that 15 doctrine. I thus particularly caution you with respect to this subject, because it is a subject about which much has been lateiy saadf,tiiuch feeling been excited, and soms warmth perhaps, been discovered ; and because correct views in relation to the doctrine of the Trinity, are considered by in any, not only as highly important, but 'e& fundamental and necessary to the christian character. ^Now, if as many sup- pose, you must embrace, persevere in, and zealously advo 7 cate the orthodox scheme respecting this great and important subject, in order to your being a christian, and, consequently, in order to your future salvation, how unspeakably impor- tant is it that you should not deviate from it in sentiment ! With what care then, — ■with what fear and trembling ought you to guard against such deviation, and every thing which may tend to it ! But as no inconsiderable number of men, who have acquired the most extensive and critical knowl- edge of the scriptures, have deviated from the orthodox standard in relation to this subject, may not a like knowl- edge constrain you to follow their example ? Ther£ may be more danger of this, my young friend, than you suspect. Should you examine the scriptures as you pur- pose, and think for yourself, it is somewhat more than possi- ble, that you will consider the word trinity, as an unscriptu- ml term ; as a term which is very improperly used, and which, therefore, you cannot use with approbation, consist- ently either with the dictates of reason, or conscience. In this case your integrity and sense of duty will not allow you to use it, but with disapprobation. Hence you will bring upon yourself the imputation of unsoundness in the faith, and excite alarm for the safety of a term, which, in no small degree, constitutes the bond of union among many of your fellow christians. Nor is it very unlikely that you will be led to doubt, to say the least, the propriety of the expression, three persons in one Gad. As you will find that this is not a scriptural expression ; as you will find no example of approved prayer in the Bible made to a triune God ; as you will probably find, on examination, that you cannot understand the import of this expression, and as you will be likely to consider it as adapted to confuse and mislead the mind, it is far from being certain that you will not from these considerations be led to reject the expression. Besides, as you profess to have a decided and strong partiality for scriptural words and expressions, and as you already question the infallible cor- rectness of words and phrases which owe their origin to warm debate and angry contention, you will be likely tq fall into the disuse of the above expression. But should this be the case, you will not only subject yourself to th& 16 suspicion of denying an essential doctrine of the Bible, hut occasion, it is probable, alarming apprehensions among your friends, that you will greatly injure the cause of religion by lessening the influence of that form of sound words, which are to be found in long established creeds, and cate- chisms, and confessions of faith. By carefully examining the Bible, without the aid of these creeds, catechisms, and confessions, it is possible, and indeed not very improbable, that you will be led to question whether the declaration of Christ, " I and my Father are one," is to be understood as importing that they are one and the same Being, or intelligent agent. As you will be likely to believe that the scripture is its own and best interpreter, und as you will find that according to scriptural representa- tion, "fee that planteth and he that water-Jth are one" — that all christians " are one," and that " they are or may be one, even as we (Christ and the Father) are one," you will perhaps be constrained to believe, and openly to avow your belief, that the Bible does not teach the doctrine, that Jesus Christ, the Son of God, is the same Being or intelligent agent as his Father. And not content with this, you may have the imprudence to say, the sentiment that Jesus Christ is the same Being with him, who is his Father, is both irrational and anti- scriptural — that it must be merely of human device, and, as such, ought to be rejected. Nor is it certain, that you will think it proper, just, or admissible, in speaking of the Son of God, to say, that " he is co-equal, or co-eternal with the Father." I am very apprehensive that you will find yourself constrained from a conviction of duty to decline to speak of Christ in this manner, as you will be convinced that the Bible does not do it. The testimony of God the Father concerning Christ, is, " This is my beloved Son." And the testimony of Christ concerning himself, is, "I am che Son of God." Co-equal, and co -eternal he did not add. — Besides, you will find that Jesus Christ is never called the self-existent God, the veru God, the living God, the ?nost high God, the only true God. And^when the Father, in speaking to the Son, calls him God* it is* in this manner : " Thy throne, O God, is forever and ever. God, even thy God, hath anointed thee." When yc.u attentively consider tk-.se things, you may, and it is highly probable you will consider it as a human addition to the things contained in the Bible, and of course as highly improp- er, to speak of Christ, the Son of God, as co-equal and co-eternal with his Father. Nor is it unlikely that you will think it highly presumptuous and sinful thus to speak of him. It is, furthermore, very possible that you will be led to doubt, whether Jesus Christ possesses, or ever did possess that complex character, which many of your fellow chris- tians ascribe to him ; and from doubting, you may be led to disbelieve it. That Christ is truly \ man, like other men, sin only expected ; that he never existed either as to body or soul, till the reign of the Roman emperor, Augustus Cesar, and yet that he is very God, the self-existent Jehovah, you will probably think is neither intelligible nor scriptural. Nor will you be well able to conceive that the independent and eternal God, and a man, can be one person or being, possessing two distinct or separate natures ! After your most painful, and laborious, and diligent research, you will probably find no such doctrine in the Bible — to your own Satisfaction, at least. But having examined for yourself, and not finding this doctrine in the Bible, I strongly suspect that you will be satisfied, neither with the dogmas of ancient or modern doctors of the church respecting this subject, nor with any of their various, and clashing, and contradictory explications of it. Nor will you be likely to believe either that the eternal and blessed God made an atonement for sin by sufferings, and dying on the cross, or that this atonement was thus made by a man whose existence commenced but about eighteen centuries past ! And I cannot but be very appre- hensive that you will reject the idea, as totally inadmissible, that God and man united in one person, or being, suffered and died! In attempting to find these things in the scriptures, I cannot but think you will find yourself disappointed. But in vain will you expect a satisfactory explanation of them even by the tongues or pens of" the most correct theologians," although they may speak and write on other things with perspicuity and strength of argument. And when you hear such men say that these things are an inexplicable mystery, and, as such, are to be received, you will not only be dis- satisfied, but perhaps disgusted. Thus, after labouring to understand what is unintelligible, I foresee that in despair you will quit the subject, for a theory which will appear to you both scriptural and intelligible, viz. that Jesus Christ " is the only begotten Son of God" — that " he was in the beginning with God — that " God by him made the worlds," that in the fulness of time " he became flesh," or animated that " body which was prepared for him ;" ' " that he (in the common acceptation of words) died for our sins, was buried, and rose again the third day, according to the scriptures ;" and that he is a person or being as distinct from his Father, as any son is a person or being distinct from his own natural father. With respect to the Holy Spirit, you will, I am very apprehensive, imbibe sentiments which many of your fellow christians will consider as very incorrect and dangerous. By 13 carefully examining the Bible you will find, that Spirit of God, breath of God, and power of God, import the same thing;— that Spirit, Holy Spirit, &fc. are always in the original impersonal words, or in the neuter gender, and that no doxologies or ascripaons of praise and honour are used in the Bible with application to the Spirit. From these, and several other considerations, which it is not necessary to mention, I am strongly suspicious that you will be led to the conclusion that the Holy Spirit is not a person, unless in a figurative sense. In short, Sir, should you pursue your present course of studies, as you seem to be resolved to do, I am seriously apprehensive that your faith in the doctrine of the Trinity will be, to say the least, very greatly shaken. By this, however, I do not mean to insinuate, that you will not form correct sentiments of the Father, Son and Holy- Spirit ; but that your sentiments in relation to the Trinity, will widely differ from those, which constitute the orthodox faith, in all its multifarious forms. How can I forbear, then, to persuade you to desist from your pursuit, and especially when I contemplate the danger to which you will expose yourself, by perseverance, of becoming a heretic, and the very great evil which in this case would result from your heresy ! Should you study yourself into novel opinions, or I w r ould rather say, into the old opinions which prevailed in the apostolic age, respecting the Father, Son, and Holy Spirit, and which seem to have continued in the church for several successive ages, what use, let me ask, will you make of them ? Will you have sufficient prudence or humility to keep them to yourself? This is hardly to be expected. Such will probably be your discoveries, that in your own estimation, they ought not to be concealed. Your love of communication and desire to do good, will urge you, with too forcible an impetus to be resisted, to make your discoveries public. It may be, indeed, that you will believe that necessity is laid upon you to do this— a necessity arising from a full persuasion that these same discoveries are the result of the divine blessing upon your labours, and, if published to the world, would certainly be instrumental of great good to the cause of truth, and of pure and undented religion. Under this conviction your con- science will not suffer you to temporize, prevaricate, or conceal your sentiments. You will undisguisedly, and in as plain a manner as possible, communicate them to others ; to all within your reach. But what, my dear Sir, will be the consequence of their publication ? As you will make no claim, I presume, to in fallibility 7 you will allow that your opinions may be wrong. Admitting this, you cannot be 19 certain that they will not do much evil instead of good, should they find readers to believe them. How much evil, then, may your supposed publications occasion ? But admitting that they will contain nothing but truth ; yet the current of public opinion may set so strong against them, thatthej^ will but by lew be examined. The great mass of the people will never, either through fear or indifference, read your publi- cations, and of course will never be the wiser or the better for the sentiments which they contain. Clamours and de- nunciations, however, will be raised, and levelled agiinst them, by those who know nothing of their character, but by rumour or vague report. For the honour and safety of opinions already received and established, the trumpet will be blown, and an alarm sounded in the synagogues, and in the corners of the streets, by those who are set for their defence. Although there may not be much distinctness in these sounds, either to those who make, or those who hear them, yet they will produce the designed effect, an implicit reprobation of your sentiments, and a more zealous adher- ance to the established faith. Why, then, will you make yourself the instrument of all this disturbance, when it will do no manner of good? But in case your publications should be extensively read, and be received, as true, by many of their readers, yet not less disturbance — probably greater, on this very account, will be excited by your opponents. Nor will this be the worst of it, — the reputation and stability of orthodox creeds and confessions would be endangered. But should not the consideration of all this evil deter you from your purpose, let me remind you of the evil, which, by perseverance, you will bring upon yourself You must not expect to disturb, with impunity, the peace of churches and religious societies, by enkindling a flame of contention and sowing among them the seeds of discord ; — by produc- ing schisms, and rudely attacking, perhaps, the very funda- mentals of religion, as found in the most correct, and long received, and best founded articles of faith, drawn from the scriptures of truth, by the wisest and the best of men ! But should you do no real harm to religion, yet you may depend upon it, Jhat you will not avoid the imputation of having harmed it, in its most vital parts ; and this you must be sensible will operate equally to your injury, as if the charge preferred against you were founded in justice. And should you be the instrument of much good to the cause of truth, and of ■ pure and undefiled, and scriptural religion, you will not, even in this case, avoid the malignant shafts of censure ; so far from it, that these shafts will be hurled at your charac- ter with violence, proportionate to the good, which your 20 publications will be instrumental of producing. And why, my dear Sir, should it be otherwise ? for this good, will, by your opponents, be considered as destructive evil. How, then, can they, consistently with the conviction of their consciences, avoid to do every thing in their power to coun- teract its mischievous influence !- — In a word, you will be deemed and denounced as a heretic. And heresy, although it may contain nothing bad in itself, is nevertheless a word of the most dreadful and shocking import, as understood by people in general. But no sooner will you become an here- tic, than you will be considered as a very dangerous and mischief-making man, and, as such, you will be avoided by many of your fellow christians, whom you sincerely love, and whose friendship and communion you will be desirous to secure, cherish and support. So odious and detestable will you appear to some, perhaps to many, that the most opprobrious epithets will be heaped upon you, and upon your publications, as if you and they were poisonous to the touch, and death to the sight. And should you hazard periodical pub- lications, designed for extensive benefit, and replete with sentiments pure and chaste, serious and instructive, they will in many instances be treated with neglect, and even marked contempt, by zealously orthodox religionists, by their patronizing other publications, similar in name, but distinguished for their profane wit and indecent inuendos. And it is very possible that you will be " prayed against, and preached against," in public assemblies, in the most pointed, not to say the most virulent manner. But as an heretic is to be rejected, why should he not be zealously and spiritedly opposed, and treated as an heathen man and publican ! It may, however, be urged, that an heretic is not to be thus treated till after a " first and a second admonition shall have been given him." But whether you will be likely to be thus admonished before you shall have been denounc- ed as an heretic, or whether any previous steps will be taken to reclaim you from your heretical errors, or whether any attempt will be made to refute these errors, is far from being certain. It may be that you will be considered as too blind to be capable of conviction, and too obstinate to be corrected. Why then should any exertions be made for those hopeless purposes ! From the time a man is deemed a heretic, it has been thought that charity demanded against him the most uncharitable treatment, and that to treat him with the most relentless cruelty, was to render God the most acceptable service. And that this same charity will not be exercised towards you, in this same treatment, I most sincerely hope, but shall not venture peremptorily to deter- 21 mine. And now, Sir, if you do not startle at the prospect which is before you, and with inward dread shrink back from your rash design, you possess more magnanimity of mind and frjnness of nerves, than I, or almost any other man will pretend to. But should not this dismal representation shake your resolution, and constrain you to become a^ prudent man, let me entreat you to attend to other considerations, as dis- suasives from your dangerous pursuit. . After you shall have completed your preparative studies, your design is to obtain approbation to preach the gospel, that gospel which publishes peace on earth, and good will to men ;" but should your orthodoxy, at that time, be visi- bly on the decline, as it probably will be, how will you obtain your object ? You are not to expect that any associ- ation sound in the faith, will approve of you, as qualified to preach that faith, which you will be so likely to betray. So far from this, that not only particular associations, but the association general, will, it is not improbable, make no small exertion to prevent your approbation as a preacher, that the mischief might be obviated, which would result from your being approved. Will you, then, apply for approval to an association known to be heretical "? Let it be supposed that you will do this, and that your excellent character, and high attainments in sacred science, will secure you their approbation. — I will consider you, then, after having been subjected to no little trouble, disappointment and mortification, as approved by a respectable wrcorthodox association of ministers, to preach the gospel. But to be thus approved, will bring upon you, far, as well as near, the imputation of heresy, or at least a strong suspicion of it. The consequence of this will be, that orthodox societies v\ ill decline to employ you as a preacher. This, however, I will admit may not universally be the case. I will suppose that from some such societies, you will be invited to preach as a candidate for settlement, and that you will readily com- ply with their invitations. Let me now consider you as preaching to a society reputedly^ sound in the faith, and very acceptably, as to manner, and in most things, as to matter. But as your reverence for the scriptures, and for scriptural language and examples, will not allow you to use certain cant and technical words and phrases, a jealousy will be excited in their minds, that your prayers and preaching are not sufficiently evangelical. And should you adhere to scriptural forms of doxology in the conclusion of your Erayers, you will scarcely avoid the charge of downright eresy, from the more critical and knowing ones of the D 22 Society. Under this disadvantage^ it is not to be expect- ed that you will obtain an establishment among them ; and especially, as faithful neighbouring watchmen will sound an alarm. The stipulated time of your services expires ; you " cut your cable and again launch into the world," without rudder or compass. But I will suppose that you, at length, arrive at a port, apparently more friendly and promising than that which you had left. You are now, I will suppose, exercising your talents among a people, who, so far from being overstocked with orthodox sentiments, are thought to be very candid and catholic. Here you will be likely to meet, (favourable appearances notwithstanding,) with no bet- ter success than before. "But why not ?" you will ask. The reason you will find to be a supposed "deficiency of candour and Catholicism in yourself, but a real deficiency of these excellent traits of character in them. You will never betray the truth, or what you believe to be truth, I am per- suaded, to obtain the shadowy meed of popularity. You will consider correctness of religious sentiment as unspeaka- bly important ; nor will you think that the great and dis- tinguishing doctrines and precepts of the gospel are adapted to the vitiated taste and sinful propensities of wicked men, You will believe th^t all these precepts and doctrines are rigidly according to godliness ; and the style of your preach- ing will correspond to your belief. You will be so far from a lax and latitudinarian preacher, that you will distinguish yourself as well strictly sentimental, as practical. You will therefore be too rigid in your sentiments, and too contracted in your views to be acceptable to a people who are so catholic as to glarif, in zealously fighting for the cause of Catholicism. They will admire you, perhaps, as a man of solid sense and deep erudition. But as the character of your sentiments, your studious habits, and your real candour, will not suit their taste in general, you will be politely dismissed, when you shall have fulfilled your contract with them. After impatiently waiting for a series of Sabbaths, for )Ioyment, you will, perhaps, be employed by another ety of the description first mentioned. But here again you will probably meet with no better success than before. A more catholic society next employ you, which you will leave at the close of your probationary service, with the regret, perhaps, of no 'individual. Disappointed, mortified, and dejected, by your repeated failures of success, you will journey, perhaps, to some remote part of the state, or immi- grate into a neighbouring state, with the hope of obtaining an establishment among a people, whose Catholicism is truly scriptural, and U duly appreciate your talents and 23 your sentiments. But disappointment will follow disappoint- ment. Meanwhile your fellow adventurers, who are un- suspected of heresy, meet with encouragement, are applaud- ed and established in pleasant and fertile parts of the minis- terial vineyard ; not because they exceed or even equal you in sacred, or other literature, or in any respect ; but that they are orthodox, and can easily " frame to pronounce Shibboleth" Thus circumstanced, I can easily conceive, that, with all your candour, meekness, and humility, you will, in some measure at least, be mortified, chagrined, dis- couraged. But that you may not consider your case as desperate, I will suppose that after slowly vibrating, and for a long time, from orthodox, to catholic, and from catholic to orthodox societies, you will at length have an invitation to become stationary, and in some highly respectable, gen- erous and well disposed society. I will suppose you es- tablished, and happily established among them. I will suppose your people, as they ought, to esteem you as a man of distinguished talents, as eminent for literary and religious attainments, and as possessed, in a high degree, of that meek and lowly spirit, " which in the sight of God is of great price." This, Sir, is^ presenting to your view as pleasing a prospect, as eligible a situation, as you can reasonably antici- pate. Thus pleasantly situated ; thus encouraged, you will pursue your arduous, but delightful duties, as a. minister of the gospel of Jesus Christ. Depending on divine aid and guidance, you hope and humbly expect to be instrumental of promoting peace, prosperity, useful information, sound morality, and pure and undefiled religion among the people of your charge, and all around you, so far as the limits of your influence may extend. You give yourself to study, to meditation and prayer, and to the faithful discharge of the duties of your office ; and in the discharge of them, you are " instant in season and out of season." In a word, your character, in the sight of men, is blameless. All this I will venture to anticipate. But such will be your love of open sincerity ; such will be your sacred regard to naked honesty and truth, and such your abhorrence of prevarication, arti- fice, and base disguise ; so great will be your reverence of the scriptures, and so solemn will be your sense of the account you must give of your stewardship to your Master, the great Head of the church, that you will, on these accounts, expose, and probably subject yourself to a series of severe trials and discouragements. I will suppose (and the suppo- sition is not an unreasonable one) that several of your pa- rishioners had been opposed to your settlement, and that from conscientious, or other considerations, their opposition 24 to you, as^ a preacher, continues. These, I will suppose, very knowing, zealous and correct men. Their ears, as well as their eyes, will be open. And they will soon notice that you neglect to use, both in public prayers, and in the delivery of your sermons, certain goodly words, and savory expressions, which are pleasant to their ears, and grateful to their feelings ; words and expressions^ which, although unsanctioned by the Bible, have the sanction of established creeds and confessions, and which, perhaps, may be so sa- credly mystical, as not to be touched or handled, by any attempt to explain them. Instead of amusing your hear- ers with words, whose import neither you nor they can un- derstand — instead of " speaking of the mystery of the Trin- ity," by words and names of man's invention, and " talk- ing of essences and existences, hypostaces and personalities, friorities and co-equalities, and unity in pluralities," &c. — nstead oi this, and such like captivating expressions, you will probably use the plain, pure, correct, and instructive language of scripture. You will not be fond of throwing the veil of mystery over plain and intelligible doctrines. Yoi i will neither undertake to prove, nor will be likely to assert, that finite and infinite, are words of the same import, or that tne least sin is unlimited or boundless, in extent or magnitude ; or that its demerit is equal in demerit, to the greatest sin, or a course of sinning through the longest protracted period of mortal existence. m And fully am I persuaded that you will not make it an indispensable condition to any apparendy serious, humble and exemplary person in your society, ' of admission to the special ordinances of the gospel, that he assent to a catalogue of articles of faith of human contri- vance and arrangement. Nor because such a person cannot conscientiously assent to such articles, on account of the high respect and reverence he entertains for the pure and unadulterated " faith which was once delivered unto the saints," will you say to him " stand by, for I am holier than thou." Nor, indeed, because he does not possess suf- ficient penetration, or acuteness of mind to understand, and see the consistency of such articles, will you withhold from him " children's bread," If he appear to hunger and thirst for the bread and water of life ; and to reverence, love and obey the inspired scriptures, and Him who inspired them, you* will not, I am persuaded, refuse him either sacramental bre d, or baptismal water, when, in a regular way he so- licits them, because he holds the scriptural creed in higher estimation than a creed of human device ; because he is disposed rather to " hold last t/.c form of sound words," which were spoken by Jesus Christ and his apostles, than the 25 form of words used by the wisdom and policy of uninspired men. But should you admit to baptism and to christian communion at the Lord's table Bible professors, who think it unjustifiable, and refuse to give their assent to a sort of supplement or appendage to the Bible, fabricated by men ; and should you, in your public prayers and ministrations, rejecting mystical and unintelligible words and phrases, adhere to the simple, correct and luminous language, which the Holy Ghost teacheth, your dissatisfied and sagacious hearers will doubtless notice this your gross departure from the orthodox creed and practice. Nor can they consistently connive at this your alarming and dangerous heresy. An imperious sense of duty will rouse and stimulate them to be up and doing, with their might, to open the eyes of as many of your hearers, as possible, to see you as a heretick and deceiver, to see their own danger in listening to your instructions, and to flee from them, as from the " face pf a destroyer." But as it is difficult to convince men of either supposed, or real danger, your dissatisfied hearers may fail in their effort, to produce the designed effect. Should this be the case, they will probably have recourse to ^general association, a consociation, or ex-parte council, to aid them in their benevolent enterprise. Nor will they be likely to rest till their heretical pastor is rejected and silenced. But should they not be able to effect all which they purpose in their hearts, yet to how much anxiety, trouble, and perhaps expense, will they subject you ! Besides, you will probably be forsaken-— unfeelingly forsaken, by some of the people of your charge, from whom vou had expected better things, and whom, perhaps, you had indulged the hope you had been instrumental of reclaiming from the error of their ways unto the wisdom of the just. Nor is this all you must expect to suffer. It is far from being certain that your name will not f be cast out as evil" by many of your brethren in the ministry, who are esteemed not only as orthodox, but emi- nently pious, and with whom you will be desirous to hold christian fellowship and fraternal intercourse. Nor is it cer- tain that for their rejection of you, as a christian brother, they will assign any particular or distinct reason. Can you, my dear Sir, anticipate with composure and indifference, these disheartening evils — evils which do not exist merely in imag- ination ; but which you must assuredly expect to realize^ if you persist in your imprudent and laborious plan of pursuit ! But should not these evils appal your fortitude, damp your ardour, and check your progress in your useless and danger- ous labours ; yet, seriously consider, I beseech you, that by rash perseverance you maybe instrumental of blasting the fond 26 expectations of an amiable and beloved wife — of reducing her to a state of poverty andneglect — of hastening her pre- maturely to the grave, and of involving dear, dependent, and promising children in circumstances of calamity and distress, from which they may never be extricated. Does not your soul startle at this direful prospect, this dreaded destruction which lies before you ! View it not, I entreat you, as a mere illusion; but as an event, dreadful as it is, which you will be very likely to occasion, by persisting in your mad pursuit My dear Sir, I entreat you to pause, to deliberate, and very seriously to ponder the nature and tendency of your steps ; consider well the probable sacrifices you are making, and preparing to make of your ease, your enjoyment, your health, your popularity, your usefulness, and of domestic happiness ; nor be unmindful of the many and distressing positive evils which you are inviting to yourself and others. Consider, I beseech you, these things well ; abandon your injudicious and extravagant project ; hastily retrace the steps you have already imprudently taken, and turn your thoughts and your feet unto the way of safety. Carefully guard against every imputation of heresy, and every thing which would be likely to expose you to this foul and baleful reproach, the stain of which, not all the waters of the ocean will be sufficient to wash away. Be assured, I conjure you, that such is the nature and astonishing operation of heresy, that when it comes in contact with the brain, and even the smallest portion of that easily im- pressible substance, its whole mass is immediately affected with a malignant and incurable disease — a disease, which, with all its virulence, is immediately communicated to the heart, and superinduces the whole body with ( a most loath- some and repulsive leprosy. — To speak without a figure, I would say, that by incurring the imputation of heresy, although it should relate to a single doctrine only, you must expect that all your other articles of faith, however orthodox, will be esteemed as polluted with heretical ingredients, or converted into heresy ^ itself. Your preaching, and your conversation on religious subjects in general, although precisely the same p as before you became heretical in one supposed single point, will now be heard by your orthodox brethren and hearers with altered ears, and with understand- ings which will give to your discourses a construction very widely different from that which they formerly had done. Your character, although irreproachably good, and adorned with the mild and excellent graces of humility and meek- ness, of wisdom and charity, will, it is very possible, be 27 represented as a compound of hypocrisy, and every degrading vice ; your talents, as small ; your reasoning, as sophistical and delusive ; your experimental religion, as unsound, and your situation, in a religious view, as extremely dangerous and deplorable. Let me tell you, my dear Sir, that by persevering in your dangerous pursuits after Biblical knowledge, you will expose yourself to all these, and I know not how many more in- conveniences and evils, should your conscience constrain you to make public the result of those pursuits. But persuaded as I am that you possess too much honesty of heart and independence of mind to disguise or dissemble the^ sentiments which you will derive from a careful ex- amination of the scriptures of truth, I cannot but entertain painful apprehensions for your orthodoxy, which, if once destroyed, or even debilitated by an acquisition of that which is C£ more excellent," your reputation, popularity, and usefulness, will probably sink into the grave of deep obliviop. Let me, then, once more, earnestly entreat you to avoid these very serious and direful evils. This may very easily be done. Abandon the toilsome and dangerous study in which you are engaged ; exercise and cherish that diffidence of your own understanding which will make you willing to desist from examining and thinking for yourself; instead of the scriptures, let some formulary of human device, which has upon its face the approved stamp of orthodoxy, be the guide of your faith, and the model of preaching, when you shall be vested with the ministerial office ; and safety, accompanied with reputation and useful- ness, will be your ample reward. This experiment, be- lieve me, will not fail to insure to a man of your talents and character, the meed of distinguished celebrity, as it seldom^ fails to hide a multitude of faults ;— to convert in- solence into dignity, usurpation into legitimate authority, a bigotted and censorious spirit into a spirit of candour and Catholicism, an intemperate and Jiery zeal into christian ardour and engagedness, dogmatism into sound and con- elusive reasoning, pride into greatness of mind, vociferation into eloquence, and ignorance and stupidity into learning and wisdom, This, in theology, is the true philosopher's stone. Make it yours, and you will possess a talisman, by a single touch of which, the " veriest dross will be turned into the purest of gold." O that you were wise — that you would duly consider these things ! May I not confidently hope, my dear, inex- perienced friend, that you will listen to, and wisely improve the very serious and interesting advice, which, in this- 28 {riendly letter, I have given you— advice resulting as well rom long experience and observation, as a sincere concern for your personal peace and usefulness, for the promotion of genuine orthodoxy, and for the advancement of Zion's prosperity. Hear instruction — be wise — refuse it not — "and my heart shall rejoice, even mine." Yours, very affectionately, AN AGED CLERGYMAN. INIS, &t 1 1^ ^S c «cc.c ;. CMC. E et«^:.c.cj cc cc