It is written, "And all thy children shall be taught of the Lord." Isaiah liv. 13. "And that no man can say that Jesus is the Lord, (with understanding) but by the Holy Ghost." 1 Cor. xii. 3. And, "If any man have not the Spirit of Christ, he is none of his." Rom. viii. 9. Hence we are warranted to affirm. that all real Christians are taught by the Holy Ghost to know the Lord Jesus. And they that preach and are not sent, nor commanded of God, shall not profit the people at all, saith the Lord. Jer. xxiii. 32. But I believe that no man, since the days of the Apostles, hath been so inspired, or hath had such a commission, as the Apostles themselves had. The Apostles were eye-witnesses and ear-witnesses of what they delivered: and the Holy Ghost brought to their remembrance what they had heard from the mouth of the Lord Jesus: so that they were infallibly guided by the Holy Ghost, both in what they taught by word of mouth, and in what they have left in writing.

I believe that the whole counsel of God to the Church is faithfully recorded in the holy scriptures: and that," All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: that the man of God may be perfect, thoroughly furnished unto all good works." 2 Tim. iii. 16, 17. Therefore the holy scriptures are the oracles of God; and are, and ought to be, the only standard of christian principles in faith, practice, and discipline.

I believe that no servant of Christ hath now any new revelation to deliver because the Holy Ghost neither revealeth nor teacheth to any person any thing beside what is expressly written in the holy scriptures.

The knowledge of the original languages, reading and study are helpful and advantageous to understand the holy scriptures. Every preacher of the Word of God may use the talents which he hath, to open, illustrate, explain, and inforce the doctrine of the scriptures in the aptest and properest words he can he may

set forth in other words and in many words, what the scriptures express in few words; provided that all which he delivers, be sound doctrine, and agreeable to the analogy of faith. But every preacher's doctrine, and every christian's faith, experience, and practice, must now be examined, and tried by the holy scriptures. "To the law and to the testimony: if they speak not according to this word, it is because there is no light in them." Isaiah viii. 20.

INGHAM.

LETTER FROM MR. SAMUEL PIKE, TO MR. ARCHIBALD

M'LEAN.

To Mr. Archibald M‘Lean, Junr., Printer, in Bridge-Gate, Street, Glasgow.

[The names of Samuel Pike, and Archibald M'Lean, are familiar to most of our readers. We therefore offer no apology for inserting the following interesting Letter, inasmuch as independent of the standing and character of the respective parties, the Letter itself is intrinsically valuable, illustrating as it does, a very important point connected with the faith and hope of the Gospel. It appeared in print some Thirty-six years ago. But the publication in which it appeared will be found in the hands of very few of the present generation; and this, if there were no other reason, would justify us in presenting it again to the public.

It is to be regretted that Mr. M'Lean's Letter to Mr. Pike, which drew forth the following reply, is not in being. Nevertheless, from the clear and distinct answers which Mr. Pike has given, we may form a tolerably correct idea of the questions put to him, and the state of the inquirer's mind at this early period of his search after truth.

We may observe also, that at the time when the following Letter was written (1761,) the writer had not joined the Sandemanians. The Epistolary Correspondence between S. P. and R. S., relative to the Letters on Theron and Aspasio, had ceased. And although the views of truth, so far as professed in the Letter, are in harmony with those of R. S,, yet five years elapsed before the writer united with the Church in St. Martin's-le-Grand.

Mr. M'Lean, also, was at this time, in communion with the established Church of Scotland, and in his twenty-eighth year. Yet, we see, even at this early age, and in a School where little of Scripture truth could be learned, (as may be clearly seen from Mr. Pike's answers,) he displayed an acute mind. And we may discover the germ of that close investigation, and ardent inquiry after truth, which prepared him, at a more advanced age, to give to the world those valuable writings which we may justly consider as a lasting blessing to the Church of God.

The subjects treated of, are of deep interest to the Churches of Christ. And at the period referred to, the subject of "Examinations," was much agitated amongst religious professors in Scotland. And much was said and written which did not harmonize with divine truth. The subject is well handled by Mr. Pike, and placed in a luminous point of view.

It will be seen that Mr. Pike compliments Mr. M'Lean for his Scripture knowledge on some points, while he mildly corrects some others, by laying his own opinion before him. ED.]

DEAR SIR-I have received your judicious remarks upon the use of examination and the nature of faith; and have very few

this special department of the London:--A. Hall, & Co., 25, Paternoster-row.

objections to make to either, except that in general they appear to be too judicious; that is, laboured, scholastic, and systemati cal, bordering upon the metaphysical, and abstruse: whereas nothing can be more plain and simple than the faith of the gospel while faith itself is nothing but the having the plain truth of the gospel with its evidence, upon our minds and consciences, so becoming the reason of Hope, the spring of Love, and the motive to Obedience.-You very justly issue the matter about examination into our having recourse to the scriptures, to rectify our views thereby, and compare our experiences, (1 should have added and conduct) therewith. You desire to know more particularly what a man ought to examine himself about. I would readily reply without reserve: about every thing relating to his faith, experience, and conduct, by frequently comparing his sentiments, affections, words, and ways, with what he finds in the sacred oracles; by which alone we can safely judge of ourselves, and shall be judged hereafter. "Tis no matter how jealous an eye we keep over our own sentiments and experience, with the word of God before us. Indeed we cannot be too jealous of ourselves. That's a duty incumbent on us all. Heb. iv. I. Let us therefore fear, lest a promise being left of entering into his rest, any of us should seem to come short of it. Yea, we may carry this point to such a length as to say, that a person may safely question his own faith and experience, as long as he can do it, without questioning the word of God. And if such a self-jealousy and inquiry sink and discourage his mind, it presently becomes manifest hereby, that his hope was not founded merely upon the word of truth, but upon something distinguishing or promising in himself. This fear and jealousy is indeed very opposite and destructive to that joy and pleasure which many persons have or wish to have in themselves: but 'tis very friendly to the apostolic joy and peace in believing, as it serves to dispel the clouds that intercept that joy, and to keep the soul fixed upon Christ as its only hope.

As to the additional evidence that self-examination may afford a person; I have a remark or two to make upon it. Though a person cannot but be conscious of what immediately affects his mind, and that his mind is so affected: yet there is room for much deceit. For no person can prove that he is a believer merely by his inward experience, or by poring on his own heart; since gospel experience does not so properly consist in any sensations we may feel in ourselves, which are any way detached from our duty, but it consists in that readiness, delight and pleasure of soul, with which we actually serve God and our generation according to his will, under a sense of his free love.

The case then stands plainly thus. If a person's actions are

:

not agreeable to what he believes for truth, his own conscience cannot but condemn him, and he ought to conclude, that that violation of his whereby he consents or yields to what is contrary to his avowed principles, must arise from a sentiment lurking in his mind, that contradicts and counter-acts the opinion be professes to hold. For every violation proceeds upon an answerable sentiment, if he acts agreeable to his own persuasion: then bring this his conduct to the Word of God, and upon a close comparison it will appear to be agreeable or disagreeable thereto. If the latter, then his conduct is a continual confutation of his faith, as it proves that what he believes must be something contrary to, or some corruption of, the gospel faith that being undoubtedly a doctrine according to godliness-If the former then his conduct as influenced by his principles is so far a confirmation of his faith; and is accordingly attended with an additional satisfaction. But yet even this satisfaction is not the result of any nice laborious search into himself; but it is granted by the Spirit as a Spirit of truth witnessing along with our own spirits; which in such a case must be conscious of what is passing and doing. This additional pleasure the Spirit grants only while a person is actually engaged in those duties or exercises which are founded upon, animated and regulated by, the faith and hope of the Gospel. Neither must we apprehend that the Spirit of truth is behind-hand with us, so as to necessitate an anxious inquiry to obtain satisfaction.

I have likewise two or three observations to make on your account of the nature of faith.—I should chuse to say, the truth itself is the principle of grace in the heart, rather than that it constitutes or produces a principle of grace there. Those three (frequently synonymous) terms, believing, knowing, and seeing, do indeed import the soul's apprehension of the reality, excellency and glory of the truth. But I think that the distinction between the apprehension and sensation is too nice, if not entirely groundless, (and indeed the simplicity of the gospel bids us be aware of distinctions as much as possible.) I think we cannot distinguish between these two, without distinguishing the excellency, importance and glory of the truth from the truth itself. Whereas all its excellency and glory is in itself, and that to such a degree that the truth cannot be said to be seen and known unless its glory and importance be. In speaking of the incapacity of the natural man to discern the things of the Spirit of God; you see such a similitude as would indicate a necessity for some physical or mechanical change upon the mind, abstractly considered, previous to and distinct from the impression or influence of the truth. You likewise speak of a new kind of perception, of the truth, which a believer has. But after all that can be said, the

g this special department of the

London:--A. Hall, & Co., 25, Paternoster-row.

difference between believers and others does not consist in the manner, nature or kind of the perception itself, but in the different apprehensions they have about what is true and false that being foolishness in the apprehension of the one, which is the wisdom of God in the view of the other. While it is granted and must be owned freely, that none but the Spirit of God can convey into any person's mind, a just apprehension of the mercy of God in Christ. However I most in general approve of your representation and more especially your third inference; namely, That the saving truth received into the heart is alone sufficient to produce peace and comfort, as therein a complete, immediate, and free salvation is brought in view, though there be no favourable symptoms appearing in one'-self, whereupon to found a particular claim. And if this be true, what occasion is there to have any thing in our thought but that truth itself ? Why need we take pains to reason about the nature, manner and kind of the perception itself? this would be similar to a person, having presented to view a most beautiful sight, taking pains in philosophizing upon the nature of light and the eye, instead of viewing the delightful object.

I would not pretend to dictate to any man's conscience in relation to his continuance in or separation from the community to which he belongs; I rather leave the truth itself, if perceived, to work its own way; while for my own part I am persuaded, that the gospel is of such a nature, that it will not allow any church fellowship with such as are enemies or strangers to it. If a person sees the great difference between the popular doctrine and the true grace of God, he will rather chuse fellowship with a few obscure individuals that know and love it, whatever it may cost him as to his reputation and interest: and if he cannot find such, will rather content himself without any fellowship at all; since nothing is more evident than that that fellowship cannot be called christian, which is maintained with those that are not of the true faith of Christ. Not that I can carry this matter to such an extremity as I imagine Mr. S-n and his friends do; who will allow no communion where there is not an exact unanimity and uniformity in literal external observances. The knowledge and love of the truth, will either make persons altogether unanimous or it will swallow up occasional differences, so far, that they shall not prevent brotherly love, for the truth's sake, which is the bond and center of christian union and communion. That your mind and heart may be directed by the divine Spirit more and more into the love of God, the grace of Christ, and the obedience of the gospel, is the desire of Your humble servant, &c. SAMUEL PIKE.

Hoxton Square, March 31, 1761.