support the joy and glorying of creatures whose own character, and the character of all which proceeds from themselves, is that of unmixed and invariable evil. But the doctrine in which the only true God reveals his distinguishing glory is so sacred, that though I harbour no suspicion of disagreement with you there, yet I think it better to mark distinctly where I conceive the system of doctrine among the Glasites (with whom you were formerly connected) departs from the truth. Have you ever attended to Sandeman's language in some parts of his second volume, where he is justly opposing the real Antinomianism of the popular Calvinist, and is stating how a sinner arrives at what he calls the assurance of hope? I do conceive that the unguardedness (to say the least) of his expressions, has given. countenance to the idea so congenial to our fleshly minds, that assured hope towards God is derived from the view of something else than that which gives a sinner his first good hope; derived from the sinner's observing in himself evidences of the genuineness of his faith and thence concluding, something like the appropriation, that Christ died for him. I have not Sandeman's work before me, and therefore cannot quote; but you will probably recollect the passages to which I allude. Whether this were at bottom his idea, I think it not worth while to inquire. But against the sentiment and system we protest, as tending to the subversion of that very truth of the gospel, for which Sandeman elsewhere seems to contend so blessedly. I do not wonder that any disciples infected with the idea, should go on through life without that assured hope and full confidence toward God, which the gospel itself is at all times calculated and sufficient to afford to a sinner; nor that they should look with the utmost jealousy at any appearance of that full confidence in others. While they conceive it derived from the contemplation of our own faith, they must naturally conceive that the believer who manifests the enjoyment of it, thinks very well of his own fruits and evidences for heaven; that he is puffed up with a vain self-importance in his attainments. But I believe this is commonly accompanied with a view of their own doubts and fears as arguing due humility; and though the system is designed by those who maintain it, to guard the gospel against the fleshly perversion of it, and enforce attention to its genuine fruits, yet I am satisfied that its genuine fruits cannot be produced in that way; that they are inseparably connected with the clear perception and full persuasion of the divine truth, and that so far as any sinner at any time has this before his view (which is no farther than the report of the truth brings it to his view), he will have boldness to draw nigh unto the holiest, crying Abba Father, and will walk in newness of mind-in the fear of the Lord and the comfort of the Holy Ghost. This is the assurance of good hope which he is called to give diligence to maintain to the end, giving diligent heed to the things that he has learned of the divine glory. In the continued propensity of my flesh to let them slip, I see its continued ungodliness and opposition to the true God; while at all times that my eye is opened to his revealed glory, I see what is sufficient to afford the fullest rejoicing of hope to a creature so totally and invariably ungodly; and if at any time,

instead of rejoicing and glorying in his holy name, I be without the present answer of a good conscience toward God, doubting whether I be a real believer or not, whether I have the faith of God's elect, it is but a symptom that my eye is darkened to that glorious object which is certainly revealed, and turned aside to behold vanity, to look for something good in myself under the name of faith; and though I might in this mind be excited to a kind of great strictness and circumspection, and talk a most true and self-abasing language about the only hope of a sinner, yet I should be really compassing myself about with sparks, and vainly trying to supply the good hope that is lacking in my conscience, by something essentially different from it, though dressed in its name. I confess I despair of making my meaning known, except to the few who are walking in the truth. Others will suspect me of meaning something like those who profanely assert, that a man may enjoy the confidence that he is a child of God, while he is walking most palpably after the flesh and its grossest lusts. But I am satisfied that the doubting Glasite, and the presumptuously confident Berean, though apparently so opposed in their systems, proceed on a common error; the idea that personal confidence towards God is to be derived from the contemplation of our faith. I trust, my dear sir, that we shall understand one another here in this indeed fundamental point, and that there will be found that unity of mind between us, which the one Teacher of the one thing needful produces. The pieces sent you along with this letter will shew you something of our course: most of them consist of short tracts which we circulate largely among our fellow-sinners-all upon one subject. Of the largest publication (the Letters on Primitive Christianity), I own I am anxious for your attentive perusal and serious consideration. You will see by it that, some time after the receipt of your last, the Lord brought us to repentance on the salutation with an holy kiss. About one-third of the former body, both in town and country, left us on that occasion, and have since afforded too much evidence, by increasing laxity on other matters also, that they were not of us. When you wrote, I think you lay under a misconception of our views about what is called forbearance. Ever since our union, we rejected the ungodly toleration of evil which goes under that name. But you will see our more mature sentiments on that subject in one of the letters.

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LXIII.

TO THE CHURCH IN C

1819.

The church assembling in D, to the church of Christ assembling in C- : Grace, mercy, and peace be multiplied.

We are called to thankfulness, beloved brethren, for our attention having been directed to the important subject treated of in your letter; and, we trust, duly appreciate the tenderness and fidelity, which that communication has manifested on your part towards your brethren in the Lord.

We have to confess the evil of that careless tolerance, wherewith we have hitherto allowed our marriages to be solemnized by religious ministers, and according to religious rites. Our conduct rested upon the supposed ground-that, in each instance of the kind which occurred, the disciple concerned made avowal to the clergyman of the one purpose for which they appeared before him-that of having a marriage contract legalized-apart from any of those religious services in which the minister, or his church, might please to involve the transaction: it being also taken for granted, that the avowal was made with sufficient distinctness, and accompanied with such consistency of posture and deportment as deprived the act of that ungodly character of participation in the religion of this world; which, without such an avowal, must unquestionably have been attached to it. But further, brethren, we are bound to confess the indifference of spirit, with which we suffered cases of the kind, one after another, to pass before us; as if taking no thought whether the parties maintained their fidelity to our common Lord: so that, while we could not but recognize an appearance of evil already alluded to, we sat at ungodly ease as to the question, whether our brethren were not immersed in all the depth of its reality.

The continuance of this course amongst us was also closely connected with the idea, that the laws of the land absolutely required the service of a religious teacher, in order to the marriage engagement being substantiated ::-an idea well calculated to deter us from investigating minutely the scriptural lawfulness of our submission. But we have ascertained, brethren, upon authority not to be doubted, that our marriages can be legally ratified in Scotland, without the interference of any religious officer, or the appendage of any religious ceremony. Now should we not be led, in this discovery, to acknowledge a merciful dispensation of divine providence! not only as affording obvious relief to the individuals who may be immediately concerned, and as removing a snare from their path; but as delivering the Christian body from the necessity of bringing into public discussion (an employment, in most instances, unscriptural, and in all painful) the question of the possibility, under some rare circum

stances, of a marriage being so conducted by a clergyman, as that submission to it should not be considered as absolutely at variance with Christian duty.

Brethren, we feel ourselves called upon to rejoice; and we trust that you are prepared to partake in our feelings, that the necessity of discussing such a question-a question of remotely possible lawfulness -is thus superseded. And we exhort you, henceforward, to take, with us, the plain and unambiguous course, which a knowledge of the above fact opens to us in all such cases.

LXIV.

TO J. L

Jan. 9, 1820.

MY VERY DEAR FRIEND,-Your letter was, as usual, very acceptable and refreshing to me. It is refreshing to hear from any one a decisive language, accordant with the great truth. It does not appear to me at all extraordinary that you should feel little desire for a more extended fellowship. My flesh would be very glad to pick out about a dozen pets of fellow disciples, and shut myself up with them in a snug corner. But when the new mind remembers Him who pleased not himself, we shall rejoice in every new display of his victorious mercy in our fellow sinners, though, as our connexions with them multiply, assuredly our trials will multiply likewise. But the period of our trials is very short, and passing fast. Those who have in prospect to be FOR EVER with the LORD, may well endure hardship for a few days. One of the greatest trials I have had in my course, has been connected with the calling of my brethren's attention to that precept on which you and I yet differ. To give up swearing myself, at whatever loss, would have been nothing in comparison of being instrumental in leading others most dear to me to incur the loss of all their livelihood. With you, at present, I do not desire to say much on the subject. I do not think you have looked it in the face: for if you had, how could you talk of its merely prohibiting profane swearing in common conversation? "Neither shalt thou swear by thine head, for thou canst not make one hair white or black." I suppose this is true only when we swear lightly, and irreverently, by our head. J. H wicked nonsense upon the subject) is Numb. xxx. 2. for the illustration of it. that when a man swore an oath to bind his soul with a bond, he was not to break his word. The Lord Jesus teaches his disciples, that they are not to bind their soul with a bond at all, by swearing any oath. What that awful bond is, under the forfeiture of which men are now understood to bind their souls in swearing, may be collected, (if we

(though he talks plenty of perfectly right in referring to The Jews were there taught,

me.

choose to look at it) even from the published speech of the Attorney General, at the opening of Carlile's trial; where, referring to the oaths of the Jury he speaks of their having " pledged their hope of eternal life, arising from Christianity, for the truth of their verdict." Let me only add, that if any choose to call it an oath, if I answer under an adjuration by the living God, I shall not fight about words. I am as certain as Mr. H., that this is not the thing forbidden in the text; and have not the least scruple about its lawfulness. Enough of this subject, to which I do not think I shall return till you invite What ailed you, when you penned that sentence, in which you talk of Satan's empire promising "to be completely and universally established?" Were you forgetting on whose shoulder the government is Satan, and all that is in the world, and all that is in the flesh of disciples themselves, have formed in all ages one league against the truth of God. But the kingdom is the LORD's, and his arrows are sharp in the hearts of his enemies; and his word shall stand good, which declares that one generation shall declare his works to another; which says to the church-" instead of thy fathers shall be thy children;" shall I cause to bring forth, and shut the womb, &c. ?" There never would have been a seed to serve him in this world of sinners, but that he can raise up children unto Abraham from the very stones: and when the last of his elect are gathered in, the stage of this world shall be taken down. I have given Mr. H.'s Strictures one hasty reading since I received your letter, and found, as you suspected, much need to look up. My proud flesh was continually prompting the thought-" I will give this man a good trimming." Surely he cannot, in one sense, say worse of my spirit than it deserves. There was one, and but one, who could say of himself, "I seek not mine own glory." "He that speaketh from himself, seeketh his own glory: but He that seeketh his glory that sent him, the same is true, and no unrighteousness is in Him." The mind of faith in his people, is the mind of Christ; and truly in this and every thing, it is opposite to their own. I think I shall shortly reply to Mr. H. on the subject of the truth. I do think his pamphlet very weak and very wicked, but a masterly production for the purpose for which it is designed, of raising a clamour against the truth and making his peace with the religious world. Surely Mr. H. must sorely repent having published my letters to Knox: for in them many of the principles, which he now holds up to the execration of his readers, are explicitly asserted. I think he has quite receded from the profession he made when I first knew him. What does he mean by the marked separation with which he charges us? If I mistake not, there is more marked separation in his Tabernacle, than in S

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His dexterity I admire, in raising a dust about other questions, and escaping from them under cover of it. However, he will assuredly have the best of all the argument in the eyes of those for whom he writes. I am quite like you, in being better pleased to receive ten letters, than to write one. So that, from my punctuality in replying, you may judge that I wish to hear from you. That I may make this letter worth the postage, let me just add-compare Levit.