speculations upon the Godhead of the Lord Jesus, combined with a form of high Calvinism insidiously dressed up, but most ungodly in its character. Volumes are published of rash and heady divinityand multitudes carried away. Satan seems peculiarly busy in new and subtle forms of deceivableness; but (I believe) because he knows the Lord is reviving his work here. What hope could disciples have of escaping the multiplying snares, but from the consideration of the Lord's mercy, and faithfulness, and power. It is a time that calls for vigilance and godly fear: for the end of all things is at hand: and when he cometh, shall he find faith on the earth?-I am not surprised at what you say about D. K., for I am sure that any professor who dreams of a work of grace, by which he conceives his own heart improved, must be quite aside from the hope of the Gospel.

LX.

TO THE SAME.

Oct. 27, 1819.

How, my very dear friend, could you apprehend that I meant to drop your correspondence in silence? Believe me, I should be as unwilling as you, at present to discontinue it. However I take all your impatience at my silence, as one token of your affectionate interest in me: and that is very grateful to me, as I believe it is for the truth's sake. That despised-gainsaid — hated truth, how closely it knits the hearts of those who are subdued by it! And how opposite is the ground of their attachment, to the perception of any thing good or admirable in each other!-It was not till I read your letter a second time, that I ascertained you were describing yourself in the case you mention. I do indeed rejoice, and bless the LORD that you are no longer a Baptist. It is a change I expected from your professed views of the truth. May it be blessed much to your family! There has been, heretofore, an awful departure from Christian duty towards your children. But the LORD is rich in mercy unto all that call upon him. "I will ABUNDANTLY pardon" is his word. "Open thy mouth wide, and I will fill it." If we had faith, as a grain of mustard-seed, how should we draw largely from the wells of salvation! coming with boldness to the throne of grace, in no view of ourselves, but that of sinners altogether ungodly and impotent at all times, but discerning the open way for such, and hearing the merciful and faithful call to every one that thirsteth-i. e. every one who possesses that character of utter destitution in himself, which is at all times ours. The preachers, I believe, commonly interpret that expression "thirsteth," as importing some pious desires and devout breathings, which they send their hearers to look for in their hearts,

as their warrant for considering themselves included in the invitation. But the whole context, as well as a comparison of John vi. 35. iv. 14, disproves their perversion. In that feast of fat things, which the friend of publicans and sinners spreads, we may hear him saying continually -"Eat, O friends: drink, yea drink abundantly, O. beloved!"— Mr. Kelly, of Ireland, has published a pamphlet attacking the tract No. 3. (vol. 1. p. 312.) Though what is called one of the most sweetspirited men in the world, he is very angry indeed at the statement, that the Gospel is glad tidings to sinners as such, and takes up the cudgels for the popular preachers. He leaves himself very open to severe castigation. But I do not think I shall be in a hurry to notice his piece. I am rather disposed to let it work its proper effect of manifesting who, in his connexion, are for the truth. They all, till now, professed that there was no difference between them and us on the Gospel. It is well that the mask is thrown off. Now, my dear friend, I shall look to hear from you soon. Write largely, and freely. Have you been at Glasgow? I am, as yet, disappointed in S: but he seems so clear in the great truth, that I trust it will be made to burn up the latitudinarian sentiments about church fellowship, that are so inconsistent with it. Ever yours, &c.

LXI.

TO MR. J. C

May 6, 1819.

SIR, I received your letter of the 1st inst. on Monday evening, after my return to B, and regretted that I left the place so early the next morning that I could not make any reply. I did, indeed, hope that you would have favoured me, at Mr. Grogan's, with an opportunity of free and patient conversation on the subject. Your declining that, too plainly indicates that, whatever was your object in proposing to me so many inquiries, it was not the candid and friendly communication of sentiments you intended, so much as a supposed refutation of the scriptural truths you had heard from me: and in answer to the demands you make for my opinion on your various questions, I might very fairly refer you to the different publications in which I have avowed and supported my opinions. Yet I am led, with a sincere desire for your profit, to offer a few plain remarks on some of the passages in your letter. To discuss all, and expose the multiplied errors you labour under, would require much more than the compass of a sheet. You ask me," Is faith a sure confidence which a man hath in God, that for the merits of Christ his sins are forgiven, and he reconciled to the favour of God?" Indeed, sir, it is not; and multitudes abound in such a confidence who live and die VOL. II.

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under the power of unbelief, and on whom the wrath of God abideth. Faith is the belief of what God has declared in the Scriptures to all men; of what he has there testified concerning his Son Jesus Christ. What you mean by faith, is the belief of a matter which God has no where testified in his word, and in your present opposition to the things which he hath revealed, would certainly be the belief of a lie. Whosoever believeth that Jesus is the Christ is born of God. 1 John v. i. That is a very different thing from saying, "Whosoever is confident that he is born of God-is born of God." In the same chapter, the apostle describes the faith with which salvation is connected, as a receiving of the witness (or testimony) of God which he hath testified of his Son;" and illustrates it from our receiving the witness (or testimony) of man. We all know that a man's testimony is received when it is understood and credited. But you think that the mere reception (in this sense), or the belief of what is written in the scriptures, is a mere notion, a train of ideas in the head-a cold lifeless assent." So think all unbelieversespecially those of the more religious sort. Yet it was the belief of that despised gospel, which Paul sums up in 1 Cor. xv. 1-4, that produced such a great change and such wonderful effects in him and in all that believed it of old. Acts xxviii. 24. Rom. i. 16. Col. i. 6. 1 Thess. ii. 13. In utterly denying that faith is at all what you have defined it, do not mistake me as if I supposed that the believer of the gospel has not peace with God, a hope that maketh not ashamed, and filial boldness of access to God as to his God and father, in him "who is the first-born among many brethren." I know that he has: but I know that his hope, and peace, and confidence toward God are derived from the one glorious object presented to his view in that gospel which he believes, and which you at present disbelieve. Else, assuredly, you would not think the belief of it a cold lifeless assent. Indeed, sir, it is not with the wish of offending or irritating you, that I write thus plainly; but in the hope that God peradventure will " give you repentance to the acknowledgment of the truth." 2 Tim. ii. 25. If he ever should, you will see that all which you now most highly esteem in yourself is abomination unto God, and at the same time you will be filled with all peace and joy in believing that divine Word which reports to us the glory of the Lord. You will be "satisfied with his goodness," instead of wearying yourself in the greatness of your way to kindle a fire and compass yourself about with sparks. Jer. xxxi. 14. compared with Tit. iii. 4, 5. Is. lvii. 10. 1. 11.

x. 9.

In the discourse which you heard from me, I marked that repentance is literally a change of mind; and that repentance unto life is simply the new mind produced in a sinner by the belief of the truth. In opposition to this, you tell me that you believe "repentance goes before justifying faith." Well, sir, you have plenty of respectable companions in your opinion: but I would just refer you to Acts xi. 18, and beg of you to consider from what it was that the Jewish Christians concluded that God had granted to the Gentiles also "repentance unto life,"-whether it was not from their having received the gospel. You speak of your unbelieving repentance as

wrought in the mind by the Spirit of God: but all the Scriptures assure me that every man who disbelieves the gospel (or who has not justifying faith) is not under the Spirit of God, but the spirit of delusion-the spirit of Satan, the father of lies. You say, "Does

not Christ bid us ask, seek, and knock?" He does bid his disciples ask, &c. (see Mat. v. 1, 2.) those whom he instructs to pray saying, " Our Father, which art in heaven :" and they alone either do or can call upon God. You plainly intimate, that your unbelieving penitent is addressed in these words of Christ; but how shall they call on Him in whom they have not believed? Rom. x. 14. Do not, however, suppose that I wish to restrict, in the smallest degree, the blessed universality of that declaration-" every one that asketh receiveth ;" -"Whosoever shall call on the name of the Lord shall be saved." I only assert, that those who do not believe the divine testimony of the scriptures, in which that name or character of the only true God is revealed, are deniers of his being, and certainly do not come unto HIM, however diligent and fervent they may be, and often are, in their approaches to that which they call God and worship.

In rejecting, also, and opposing the testimony sent to them from heaven in the Word, they prove themselves haters of God, and that amidst all their piety and zeal they have not the love of God in them. This is the natural mind of every foolish man: and nothing but the sovereign mercy and power of God, accomplishing the purposes of his own grace, gives to any another mind by convincing them of the truth as it is in Jesus. He does this in all whom he saves, for salvation belongeth unto him. You ask, "Does God reprobate any to unconditional eternal damnation?" The language in which you clothe this question is as unscriptural as the ideas connected with the inquiry: the word reprobate being never used in scripture in the sense in which you employ it. However, the scriptures are express that those who perish in their unbelief have been appointed-ordained unto the condemnation that shall fall upon them. 1 Pet. ii. 8. Jude 4. 1 Thes. v. 9. I am well aware of the blasphemies which they utter against the God who has mercy on whom he will have mercy, and hardens (or leaves to their hardness of heart) whom he will: and but for mere mercy, I should now be taking part with their various objections against the word of the Most High. All, however, who are of the truth, will join with the apostle's language-" of his own will begat he us with the word of truth." James i. 18. And as they are born again by the word of God," 1 Pet. i. 23, so they are "sanctified by the same truth," John xvii. 17, "and are kept by the power of God through faith unto salvation;" 1 Pet. i. 5. kept "giving earnest heed to the things which they have heard, lest at any time they should let them slip." Heb. ii. i. As to the holiness unto which they have their fruit, no unbeliever can understand its nature; and, in fact, every scriptural expression the most important (as grace, faith, repentance, holiness, &c.) has been wrested out of its scriptural meaning by the religious of the world, and is employed in their language to denote things as different from their real import as the lies of Satan are different from the truth of God: so that the very fountain of divine

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truth is corrupted by the cunning craftiness of men who pervert the scriptures to their own destruction and that of others. Let me conclude with one example of this. The expression, the grace of God, in scripture, imports his wonderful mercy and loving kindness in bestowing eternal life in Christ Jesus on the most undeserving and evil; (see 2 Cor. viii. 9. Rom. iv. 4. xi. 6.) and this his grace, which bringeth salvation, hath appeared to all men in the universal promulgation of the gospel which reports it, sent not (as the law of Moses) to one nation only, but to every nation indiscriminately. This his grace or sovereign mercy, effectually teaches those who believe the testimony of it to deny ungodliness, &c. Tit. ii. 11, 13. But in what sense is that text continually quoted and applied in your connexion? By the grace of God you mean a certain mystic influence on the minds of men unconnected with the revealed truth of God; and by its appearing unto all men, you mean that every man in the world has what you call common grace-a certain portion of this supposed divine influence-upon the stock of which he is set up in what you term a salvable state, and by improving which he is to win his actual salvation. Indeed, sir, the works of Paine and Voltaire are not a more effectual instrument for Satan's destructive purposes than the Bible thus misinterpreted.

* * * *

But the facilities of communication afforded by my present situation have determined me to break silence without further delay; and, as far as I can promise any thing for myself, I promise that, if you kindly restore me to your correspondence, I shall not transgress again in like manner. And now, my dear sir, dismissing that ungrateful subject, let me turn to what is more interesting to us both. In the retrospect of our course since we last communicated, and in the view of our present standing, I trust we are both kept discerning but one glorious object-the glory of God the Saviour of that sovereign boundless mercy that reigns through righteousness by Christ Jesus to the salvation and blessedness of the ungodly and the lost. I well remember the pleasing unity of mind that appeared between us on this grand point, and earnestly look for the confirmation of that appearance in all our further communications. "The Lord is good; his mercy is everlasting, and his truth endureth to all generations ;"-this is all that we can boast of to the end-all that we shall celebrate in heaven. But this indeeddiscerned in the light in which it is revealed-is enough-enough to