LETTERS OF RELIGIOUS COUNSEL [To Miss Hooke.] MY DEAR FRIEND, "St. Austell, Dec. 13, 1809. "You ask me how, and where, you may find "What nothing earthly gives, or can destroy, 'The soul's calm sunshine, and the heartfelt joy' ? "In reply to this question, I would recommend you to the religion of Jesus Christ, which alone is able to 'cast down imaginations, and every high thing that exalteth itself against the knowledge of God,' and which brings into captivity every thought to the obedience of Christ.' (2 Cor. x. 5.) This, my friend, you will find to be 'profitable to all things, having promise of the life that now is, and of that which is to come.' This, you say, the 'philosopher will contradict, and will tell us that happiness consists in wisdom, reasoning, and a true knowledge of ourselves.' Be it so. But can you have any true knowledge of yourself,' while you are ignorant of your moral relation to God? Just reasoning' will teach you, that, instead of being at variance, religion and philosophy go hand in hand; and genuine wisdom' will enable us to perceive the coincidence between them. To know ourselves, is to know the moral relation in which we stand to God; and to know that relation is to view our interest in eternity; and to know this interest, is to see the necessity of being prepared for the future events which await us, and to be taught to prepare to meet our God. "Know then thyself: all wisdom centres there." "You lay it down as a first principle, that 'religion is not essential to our happiness.' Wisdom, if properly consulted, will teach you to beware lest any man spoil you throngh philosophy.' (Col. ii. 8.) That the human soul is immortal, and must retain its susceptibility of pain or pleasure through eternity, I flatter myself you will not doubt. And, if this be admitted, it would be folly to talk of happiness which bears no relation to futurity. That happiness is not essential to human nature in its present state, the sigh which heaves your bosom when you read this will probably inform you. If not essential, then it must be derived; and between the object which confers, and the disposition which receives the blessing, there must be an agreement. If, therefore, we derive our happiness from any thing with which eternity cannot furnish us, all our felicity must be confined to time; but surely, my friend will not call that happiness which gives felicity in time, but confers none in eternity. True happiness must consist in something which can neither expire nor change, but which must run parallel with our being; and our qualification for its enjoyment can only be found in the resemblance which we bear to Him on whom we must be dependant for ever. "To confirm your principle, you appeal to the great examples of the heathen world;' and allude to men who were ' adorned with every virtue that can ennoble human nature.' I grant all their greatness; but contend, that what we call their virtues was their religion; and, had we lived in their age, and under their light, these virtues would have been ours. But I think you will find, on an impartial examination, that it is neither true wisdom, nor just reasoning, to measure ourselves by their standard. We live in an age where brighter lights have been displayed, and greater truths have been revealed; and, consequently, greater improvements are expected from us than were expected from them. It is with an eye to this that Dr. Young says, "As wise as Socrates might justly stand Virtue (you say) may exist without religion.' Now virtue (or morality) must spring either from a good motive or a bad one:- -if from a good one, wherein does it differ from religion? if from a bad one, how can you give it the name of virtue? Whenever morality springs from a proper motive, religion is the root from which this motive grows, and the virtues that spring from it constitute its practical part. True virtue, therefore, does not stand alone; it arises from a noble principle with which it is inseparably connected; and that which flows not from this radical principle is but a counterfeit, because it wants a proper ground on which to stand; and it is therefore unworthy of the name, though it wears an imposing aspect. It has what Milton calls, semblance of worth, not substance.' Daylight and paper now fail me together. I must therefore conclude, with my best wishes for your happiness in time and in eternity. "I remain, your sincere friend, [To his eldest Son.] "SAMUEL DREW." "St. Austell, March 28, 1814, "MY DEAR SON, "On the divine origin of the scriptures, the evidence is accumulative; and it must be gathered from a combination of facts, incidents, predictions, prodigies, and events, which unite together to form the immovable basis on which it rests. From its own nature, the divine origin of the scriptures, if true, must be an historical fact. Now no historical fact can be known by intuition':-it cannot be demonstrated :it will not admit of sensitive proof. Moral certainty is the highest species of proof of which it can possibly be susceptible. Hence the evidence is accumulative. This evidence of moral certainty it has; and he who expects to find it supported by a : higher degree of evidence, acts a part which is truly irrational. To combine together the varied branches of this evidence must be the work of time and leisure. This has been done by Newton, Locke, Boyle, and other moral philosophers, in such a manner as to place their own minds in a state of settled conviction. "Compare the present state of the Jews with the predictions which relate to them, and the finger of God will become visible in both. This approximates very nearly to sensitive proof. The primitive progress of the gospel proves its origin to be divine. The internal spiritual experience of true believers affords an evidence which is incontrovertible; but then it is personal, and its energy cannot be communicated by him who has it. "But, admitting Christianity to be wrong, and Deism to be right, Christians have nothing to fear. Deism discards faith, and professes to cherish morality. Now, if the former be right, Christianity cannot be wrong; because it inculcates morals on better principles than Deism can produce. No man is a Christian whose morals will not rise higher than those which Deism recommends. But if, on the contrary, faith be essentially necessary to salvation, as Christianity asserts, and Deism denies, the case of infidels must be dreadful indeed. The same argument will hold good with respect to Socinianism and the Atonement. "Do not neglect to pray, that God would give you a right understanding in all things, especially in those which involve your eternal interests. These are too serious to be trifled with. The realities of eternity are too awful for speculative curiosity to manage, or even for human science to determine by any of its established rules. We may judge of facts; but the manner in which they exist must necessarily be unknown. Reason has its boundaries; and beyond these we must rely on what God has revealed, although we may find many things which are utterly incomprehensible. "Pray to God to give you internal religion, and then theories will appear of comparatively small importance. Christ in us the hope of glory,' will prove his divinity; and feeling 'redemp tion in his blood the forgiveness of sins,' will substantiate the atonement which he has made. "God bless you. Farewell. "Your loving father, "S. DREW." "I do pray for your eternal welfare every day. I hope God will hear my prayers in your behalf." [To the Same.] "St. Austell, May 22, 1814. "MY DEAR SON, "You say, you 'feel no burden.' In this, your condition is like that of thousands, whose greatest burden is, that they do not feel it. This is of little consequence, provided you feel the depravity of your own heart, and seek to be delivered from it. God works in various ways. Some are driven by terror, while others are drawn by love. In all things, by prayer and supplication, let your requests be made known to God; and, when this is practised, his promises bind him to bless your soul, Never do I miss a day in praying for you; and I feel a confidence in God, that he will communicate the blessings your soul desires. "I do not think that devotional exercises will ever prove an impediment to your literary pursuits. It is a Scotch proverb, that prayer and provender never retard a journey.' I would by no means urge you to join the Methodists' society, unless you see your way perfectly clear, and are convinced that it is your duty. And, on the same principle, I will add, when convinced that it is a duty, by no means omit it. In this also, I trust God will be your instructor. The Lord bless you. Farewell. "S. DREW." |