soundness of his judgment on dcult and disputable points
It is curious, indeed, to observe how free Venn's letters are, comparatively, from the faults which impair the usefulness of his books and printed sermons. There is a striking absence of that stiff and laboured mode of expression to which I have already adverted. He writes easily, naturally, and pleasantly, and makes you feel that you would like to hear again from such a correspondent. Like the letters of Mrs. Savage (Matthew Henry's sister), you cannot help regretting that the editor made so small and limited a selection from the stock he had in hand. You close the volume with the impression that you would have liked it better if it had been twice as long. For my own part, I confess to a strong suspicion that we have in Venn's published. correspondence the real key of Venn's popularity as a preacher. I suspect that his extempore sermons must have closely resembled his letters. I give it, of course, as my own private conjecture, and nothing more. All I say is, that if the vicar of Huddersfield preached in his pulpit in the same clear, pithy, and direct fashion that he wrote to his friends, I do not wander that he was a preacher of mighty power. Once more, I advise those who want to know the secret of Venn's reputation to study his letters.
It only remains for me now to point out what seem to me to have been the prominent features in Henry Venn's character. I approach this subject with much diffidence. I have no other means of forming an opinion than a close examination of my hero's life and letters. I am very sensible that I may err in my judgment, and may say too much of some points and too little of others. But after dwelling so much on this good man' life and ministry, I cannot help inviting the attention of my readers to some characteristics which appear to me to stand out with peculiar brightness, as we look at him from a distance.
1. The first excellency that I notice in Venn's character is the soundness of his judgment on dcult and disputable points in theology . He lived in a day when the controversy between Calvinism and Arminianism was at its height, and when violent and exaggerated statements were continually made on both sides. In a
day like this, he seems to me to have been singularly happy in observing the proportion of truth in doctrine. I can put my finger on no leading minister of last century whose views of the gospel appear to have been so truly scriptural and well balanced. Of course he was alternately claimed as an ally, or abused as an enemy, by extreme partisans on both sides. But I can find no man of that era who seems to have understood so thoroughly the relative value of every part and portion of evangelical Christianity.
Let us hear what he says about Calvinism: "As to Calvinism, you know I am moderate. Those who exalt the Lord Jesus as all their salvation, and abase man, I rejoice in. I would not have them advance further till they see more of the plan of sovereign grace, so connected with what is indisputable, that they cannot refuse their assent. Difficulties, distressing difficulties, are on every side, whether we receive that scheme or no. We must be as little children; we must be daily exercising ourselves in humble love and prayer; we must be looking up to our Saviour for the Holy Ghost. And after this has been our employment for many years, we shall find how much truth there is in that divine assertion, If any man think that he knoweth anything yet as he ought to know, that man knoweth nothing.' I used to please myself with the imagination, fifteen years ago, that by prayer for the Holy Ghost, and reading diligently the lively oracles, I should be able to understand all Scripture, and to give it all one clear and consistent meaning. That it is perfectly consistent I am very sure; but it is not so to any mortal's apprehension here. We are so proud, that we must have something to humble us; and this is one means to that end."— (15 th Feb. 1772)
Let us hear what he says about assurance: "I believe that the knowledge of our acceptance with God is to be constantly urged as one of the greatest motives to lead a strict life, and to abstain from all appearance of evil, seeing the Holy Ghost, whose testimony alone can satisfy the conscience, will never dwell with the slothful or lukewarm, much less with presumptuous offenders. Scripturally to state, and firmly to maintain by sound argument, the knowledge of
salvation, is, I believe, a most useful way of preaching—guarding against hypocrites, who will sometimes speak great swelling words about these matters, though themselves the servants of corruption, and conscious of the lie they tell in speaking of their joy in the Lord. I judge that one great reason of the worldliness prevailing amongst orthodox Dissenters is their teachers not pressing this point; and that, amidst very much error, one great cause of Mr. Wesley's success, some years ago, was his urging Christians not to rest without joy in God from receiving the atonement."—(1775)
Let us hear what he says about holiness: "True holiness is quite of another character than we, for a long time, in any degree conceive. It is not serving God without defect, but with deep self-abasement, with astonishment at his infinite con-descension and love to sinners, to ungodly enemies, and to men who in their lost estate are exceedingly vile. It is pleasing to consider how we are all led into this point, however we may differ in others; and were it not for the demon of controversy, and a hurry of employment which leaves no time for self-knowledge or devout meditation on the oracles of God, I am persuaded we should very soon be so grounded on this matter, that bystanders would no longer reproach us for our divisions."—(1776)
Let us hear what he says about weak faith: "Weak faith seeks salvation only in Christ, and yields subjection to him, and brings the soul to his feet, though without assurance of being as yet saved by him. There is not one duty a weak believer slights. Weak faith is attended with sorrow and humiliation; as in his case he said with tears, 'Lord, I believe; help thou mine unbelief.' It produces new desires and affections, new principles and purposes, and a new practice, though not in such strength and vigour as is found in old established believers. Ask the weakest and most disconsolate believer, whether he would forsake and give up his hope in Christ; and he will eagerly reply, Not for the whole world!' There is, therefore, no reason why weak believers should conclude against themselves; for weak faith unites as really with Christ as strong faith, just as the least bud in the vine draws sap and life from the root no