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Huntingdon, August 1st, 1765.

My dear Cousin—If I was to measure your obligation to write by my own desire to hear from you, I should call you an idle correspondent if a post went by without bringing a letter, but I am not so unreasonable; on the contrary, I think myself very happy in hearing from you upon your own terms, as you find most convenient. Your short history of my family is a very acceptable part of your letter; if they really interest themselves in my welfare,[8] it is a mark of their great charity for one who has been a disappointment and a vexation to them ever since he has been of consequence enough to be either. My friend the major's behaviour to me, after all he suffered by my abandoning his interest and my own, in so miserable a manner, is a noble instance of generosity and true greatness of mind: and, indeed, I know no man in whom those qualities are more conspicuous; one need only furnish him with an opportunity to display them, and they are always ready to show themselves in his words and actions, and even in his countenance, at a moment's warning. I have great reason to be thankful—I have lost none of my acquaintance, but those whom I determined not to keep. I am sorry this class is so numerous. What would I not give that every friend I have in the world were not almost but altogether Christians? My dear cousin, I am half afraid to talk in this style, lest I should seem to indulge a censorious humour, instead of hoping, as I ought, the best for all men. But what can be said against ocular proof, and what is hope when it is built upon presumption? To use the most holy name in the universe for no purpose, or a bad one, contrary to his own express commandment; to pass the day, and the succeeding days, weeks, and months, and years, without one act of private devotion, one confession of our sins, or one thanksgiving for the numberless blessings we enjoy; to hear the word of God in public, with a distracted attention, or with none at all; to absent ourselves voluntarily from the blessed Communion, and to live in the total neglect of it, though our Saviour has charged it upon us with an express injunction—are the common and ordinary liberties which the generality of professors allow themselves; and what is this but to live without God in the world? Many causes may be assigned for this Anti-christian spirit, so prevalent among Christians, but one of the principal I take to be their utter forgetfulness that they have the word of God in their possession.

My friend, Sir William Russel, was distantly related to a very accomplished man, who, though he never believed the Gospel, admired the Scriptures as the sublimest compositions in the world, and read them often. I have been intimate myself with a man of fine taste, who has confessed to me that, though he could not subscribe to the truth of Christianity itself, yet he never could read St. Luke's account of our Saviour's appearance to the two disciples going to Emmaus without being wonderfully affected by it, and he thought that, if the stamp of divinity was any where to be found in Scripture, it was strongly marked and visibly impressed upon that passage. If these men, whose hearts were chilled with the darkness of infidelity, could find such charms in the mere style of the Scripture, what must they find there whose eye penetrates deeper than the letter, and who firmly believe themselves interested in all the valuable privileges of the Gospel? "He that believeth on me is passed from death unto life," though it be as plain a sentence as words can form, has more beauties in it for such a person than all the labours antiquity can boast of. If my poor man of taste, whom I have just mentioned, had searched a little further, he might have found other parts of the sacred history as strongly marked with the characters of divinity, as that he mentioned. The parable of the prodigal son, the most beautiful fiction that ever was invented; our Saviour's speech to his disciples, with which he closes his earthly ministration, full of the sublimest dignity, and tenderest affection; surpass every thing that I ever read, and, like the Spirit by which they were dictated, fly directly to the heart. If the Scripture did not disdain all affectation of ornament, one should call these, and such as these, the ornamental parts of it, but the matter of it is that upon which it principally stakes its credit with us, and the style, however excellent and peculiar to itself, is the only one of those many external evidences by which it recommends itself to our belief.

I shall be very much obliged to you for the book you mention; you could not have sent me any thing that would have been more welcome, unless you had sent me your own meditations instead of them.

Yours,

W. C.