Port Louis fourteen days after the death of her beloved husband, and received much kindness from the missionaries and friends there. After a stay of six weeks, she en cient to induce her to engage again in a work, the success of which lies near her heart." gaged a passage for London, where LETTERS OF THE late Rev. Andrew FULLER. (Continued from p. 146.) LETTER III. On the Necessity of the Holy Spirit for the Right Understanding and Believing the Holy Scrip tures. MY DEAR FRIEND, in about four months she arrived, and has since settled at Bath, at which place she is endeavouring to provide, as far as she can, for her infant family, by keeping a preparatory school for young gentlemen. To assist her in providing for her orphan family, and to record the excellences of her departed husband, at the solicitation of her friends, who have looked into her I Do not know, from any thing private journal, and who deeply Mr. R. has written, unless it be sympathize with her in the sorrows his sermon on the Sufficiency of she has endured, she has published the Holy Scriptures, that on the a brief narrative of her travels with subject of the present letter, there her husband, from which we have is any difference between his senThat sercompiled (with permission) this memoir. An appeal was never made in vain to the sympathy and benevolence of British Christians, and we doubt not this will receive due attention. That other young females may not be discouraged from embarking in missionary labours, we subjoin the testimony of Mrs. J. in favour of them : 66 'Notwithstanding the arduous nature of missionary work, and the sorrows and sacrifices that sometimes attend it, the writer considers the condition and employ of none more honourable and happy, than that of persons truly devoted to it. Though she has had a portion of suffering and toil in it, that she is sure will not be considered small by any that peruse her history, yet she ventures to say, that if all the painfulness of her missionary career were now in prospect, she thinks the hope that God would sanctify it to her spiritual profit, and overrule it, in connection with her labours, for the salvation of souls, would be suffi timents and my own. mon, which I read some time since, However, if he would adhere to what he says in his notes to Claude (vol. ii. p. 320.) I am inclined to to understand the inspired writers, think we should agree. "The we must enter into their views and Holy Spirit proposeth truth in the feelings, and be, in a sort inspired Scriptures, and formeth in those too. who believe, dispositions to admit it." By this, it would seem as if he thought something more than common sense was necessary to the reception of Divine truth; viz. dispositions formed by the Holy Spirit. With this I am perfectly satisfied. What ideas some may have entertained of the production of a Divine principle, I know not; but the whole idea I have of it, is, that it is the formation of a dispo sition. We must have, in some degree, the same spirit in reading as they had in writing. Hence, the Apostle Paul, in perfect agreement with the principles of right reasoning and common sense, declares, that the things of God, which are spiritual things, must be spiritually discerned. To suppose the Scriptures within the comprehension of an abandoned, vicious mind, would be to their reproach, rather than to their praise a far greater reproach than would attach to the writings With this representation of the of the most profound philosopher, work of the Spirit, I am satisfied. were they supposed to be within For aught I see, it is clear and the comprehension of an idiot. It comprehensive. And I only wish would be to the eternal dishonour Mr. R. would adhere to it. It sup- of the sacred writings, if they did poses three things, on each of not exhibit a beauty and a life which I shall offer a few remarks: utterly incomprehensible to an un1. That holy dispositions are ne- holy mind, and to which such a cessary, in order to the admission mind is an absolute stranger. of Scripture truth. 2. That men Secondly Men by nature have by nature have no such disposi-no disposition to admit Divine tion. 3. That the work of the truth. The gospel contains a Holy Spirit is necessary to produce it. system of principles directly levelled against the evil bias of the First Holy dispositions are human heart. Wherever divine necessary, in order to the admis- truth is admitted, pride must be sion of Scripture truth. This, I abased, lust be mortified, and think, Scripture and common sense every sinful enjoyment abandoned. concur to prove. Really and pro- No wonder, therefore, that the perly to understand any writer, carnal mind should be indisposed it is necessary that we enter into to the reception of this truth. It his spirit, sentiments and feelings. would be a much greater wonder, Thus, to understand Sir Isaac if it were not thus indisposed. But Newton, we must have a taste for this aversion blinds the underphilosophy: otherwise, though we standing, and warps the judgment. understand the words and sen- Take, for example, four or five tences abstractedly, we shall never Scripture truths the evil of sin enter into his spirit and views. the justice of God in punishing it The writings of a philosopher must with everlasting destruction-the be philosophically discerned. So, unspeakable love of God, in the without a taste for poetry, we shall gift of his Son-the grace of God, never enter into the views and in saving sinners-and the beauty feelings of a Milton; his writings and bliss of a holy life. Now what must be poetically discerned. And, unholy mind can receive these by a parity of reasoning, properly truths? He that receives one will 1 receive all; but he that is blind obstacle-suppose a diligent attento one will be blind to all. tion to the acquirement of religious Common sense proves a number knowledge, still, how many want of dispositions necessary to the a spirit of meekness, openness to right understanding of Divine truth, conviction, self-diffidence, and imof which Scripture and experience partiality; all which are necesprove men by nature to be desti-sary to a right understanding of tute. One thing absolutely neces-divine truth. The Bereans not sary, is, an earnestness of spirit only searched the Scriptures daily, after it. We must have a heart but received the word with readito know God. Jer. xxiv. 7. We ness of mind. God declares, "the must search for divine knowledge meek he will guide in judgment; as one searcheth for hid treasure. the meek he will teach his way.' "If thou wilt incline thine ear unto But the natural man, with all his wisdom, and apply thine heart to common sense, is not emptied of understanding-if thou criest after self-sufficiency. On the contrary, knowledge, and liftest up thy voice his heart puffeth him up; and while for understanding-if thou seekest he "thinketh he knoweth any thing, her as silver, and searchest for her he knoweth nothing as he ought to as for hid treasures-then shall know." This, I apprehend, was thou understand the fear of the the case with Balaam and Judas, Lord, and find the knowledge of and every other naturally but not God. Prov. ii. divinely enlightened sinner. With all their knowledge, they know not God; nor can they, in such a state of mind, enter into the spirit of his word. But he that is under the dominion of sin, is generally under the dominion of carelessness and indifference to Divine truth; and so long as this is the case, all the I have sometimes wondered, that common sense in the world will the words of the Apostle Paul be of no avail. A price is, in-should seem so difficult to be undeed, put into his hand to get derstood: "The natural man wisdom; but it is a price in the discerneth not the things of the hand of a fool, seeing he has no Spirit of God; neither can he heart to possess it. His attention know them; for they are spiriis absorbed by carnal objects : tually discerned.” what cares he for religion? Hence Any man may affirm, and no the complaint-"Whom shall he man misunderstand him, or doubt teach knowledge? whom shall he the truth of the assertion, that a make to understand doctrine? careless man cannot find out knowThem that are weaned from the ledge, that a self-conceited man milk, and drawn from the breasts." cannot be wise, or that a man So long as people are careless under the influence of prejudice about spiritual things, and know will not ascertain the truth: why no pleasure beyond that of drink- then, should the words of the Apos ing at the fountains of sensual en-tle be accounted mysterious, and joyments, "precept may be upon their truth be called in question, or precept, precept upon precept, explained away? line upon line, line upon line," over and over and over again; but they will not hear. Isa. xxviii. 7-13. Or, suppose carelessness and sensual indulgencies be not the In any common quarrel among men, it is sure to be the case that he that is in the wrong is blind to truth and reason. To a bystander, the matter appears plain: but light. Thirdly; The work of the Holy Spirit is necessary to produce a right disposition for the reception of the gospel. This accords with our Lord's representations to Nicodemus. We have no reason to should he attempt to mediate be- tion to see things in their true tween the parties, to reason with the offender, and convince him of his evil, he will soon find that a right spirit is necessary to render his mediation successful. The man cannot see this, nor understand that; he cannot perceive wherein he was to blame in this thing, or think that this "ruler of the Jews" so much in fault in the other. And was destitute of common sense. why? Surely, not for want of a Yet Jesus told him, that unless be natural capacity; for he is ex- was born again, he could not see ceedingly ingenious in finding ex- the kingdom of God. If ever we cuses. Should the mediator pro- have a heart to know God, it must ceed on the supposition of the be of God's giving. Jer. xxiv. 7. man's being wholly and greatly to A man may read his Bible, and be blame, and require satisfaction to mightily pleased with himself for be made, proposing, however, from the discoveries he makes by the his regard for the offender, as well mere dint of common sense; but if as to equity, to make satisfaction he have no other perception, with for him, only insisting that the all his ingenuity he will be blind offender should acknowledge the to its real glory. Our own times offence, and ask pardon; so long furnish us with too many exemplias the man indulged a wrong spirit, fications. Let us tremble, lest we all this would be inexplicable. grieve the Holy Spirit by underTrue, he must admit the generosity valuing his influences. If those of the mediator; but he cannot see who think they can do without the what necessity there is for such a Spirit, were left to their own inproposition, and especially why so genuity. He would be just, nor much should be made of it: and as could they complain. I wish our to his falling under, and asking character be not drawn in that of pardon, these are terms to which the Laodiceans! "Thou sayest I he cannot submit, and the propriety am rich, and increased in goods, of which he cannot discern. Should and have need of nothing; but these terms be proposed to him in knowest not that thou art wretched writing, it is a hundred to one but and miserable, and poor, and blind, he puts some other meaning upon and naked." May we hearken to the words, than that apparent to the counsel given to that deluded an impartial person, and so ex-people, and apply to the true source cuses himself. If, however, the of all spiritual light, for "eyesalve offended party be a person of that we may see.' They were power, so that the offender must wonderfully enamoured with their yield, self-interest may dictate a discernment; but Christ pronouncfeigned submission; but after all, ed them blind. They had applied he will secretly think the whole an to a wrong source for light. If unfair procedure. The application they wished for knowledge worth of this to the quarrel between God obtaining, they must apply to him and the sinner, the mediation of for it. Oh that we had a heart to Christ, and the reception given to hearken to this counsel! it by the unregenerate, is perfectly easy. The sinner has no disposi You will not understand, by what I have written, that I think there is nothing in the Scriptures | there is one whose glory surpasses which a man may discern by com- all the rest; it is the work of man's mon sense, without the Holy Spirit. salvation. The heavenly IntelliDoubtless this is the case with gences, whose opportunities of obmany of the facts of Scripture. All serving the wisdom of the Most I mean to affirm is, that there are High have been so numerous and truths in the Holy Scriptures-extensive, confess that here is its truths too, which constitute the es- brightest exhibition. Much as sence and glory of the gospel- they knew before of the matchless truths, the discernment and belief skill of Jehovah, they perceive that of which form the essence of true their previous knowledge was religion, which cannot be admitted scanty and imperfect; they become without an answerable disposition; learners again; new and enlarged and that this disposition must be views are presented to their adproduced by the Holy Spirit. miring minds; and "now unto the Whoever may think lightly of principalities and powers in heahis influences, and fondly imagine venly places, is known by the they can do without them, may it church the manifold wisdom of be your prayer and mine-" Take God." This wisdom may be connot thy Holy Spirit from me"-sidered as displayed in the system Open thou mine eyes, that Imay of redemption in the means behold wonderous things out of thy adopted for the accomplishment of law." its objects, and in the history of its developement and progress. 66 Yours cordially, ANDREW FULLER. THOUGHTS ON THE WISDOM OF GOD IN HUMAN REDEMPTION. "To the intent that now unto the principalities and powers in heavenly places, might be known, by the church, the manifold wisdom of God." Ephes. iii.10. I. The system of redemption displays the wisdom of God. Observe its main peculiarity, the mediation of the Saviour. In his spotless life and painful death the law is " magnified and made honourable;" the mysterious constitution of his person secures the efficacy of his blood; while the Proofs of divine wisdom every manner in which the benefits of where abound. In the wonders of his atonement become our own, at animal organization-in the laws once exalt the grace of God and of matter and motion-in the pro-humbles the sinner. How does vision made for the supply of divine wisdom conspicuously shine human wants-besides numberless in this branch of salvation! Viewother instances, we discern plain ed in reference to God, it enables indications of skill and wise de-him honourably and righteously to sign. The religious contemplation of these subjects is pleasant and profitable, leading the mind to correct views of the divine character, and exciting emotions of astonishment and gratitude: with the devout Psalmist, we exclaim, "O Lord, how manifold are thy works! In wisdom hast thou made them all." shew mercy to the unworthy, without any detriment to his law or surrender of his rights. Viewed in reference to man, it presents a complete provision for all the wretchedness of his case. And so wisely is the whole contrived, that when the "love of God is shed abroad in the heart," it is done in such a manner as pro But among the works of God duces a deep impression of the |