XLVI.

TO THE SAME.

Aug. 29, 1818.

AND SO I have been more than a week at home, and have not yet written to my very dear and kind Mr. C; yet I can truly say, no day has elapsed since we parted that I have not thought of you and yours with the most lively interest; and where our fellowship is with the Father and with his Son Jesus Christ, you know how that interest is expressed. But I have had such a noise in my head since my return as almost unfitted me for writing, and I knew that my daughter had despatched a letter to dear Mrs. C.

are.

I dare say that letter contained a full account of our voyage, &c. &c., upon which therefore I shall say nothing, but that all the circumstances of them were as mercifully and tenderly ordered as we could wish. On the Sunday morning after we arrived in Glasgow I went to the meeting of the Scotch Baptists, of which Dr. Wall is an elder, partly to meet a person in that connexion, who had bid us to his house, and partly in the hope of being offered the use of their place for speaking. In the latter I was disappointed. But I heard two sermons, under the name of exhortations, from members of the body, which sufficiently shewed the lamentable state in which they One took his text from Ephes. vi. 5, 6; and after a philosophical disquisition on the division of labour, argued largely, on natural principles, against the evils of idleness, stealing, &c.; but as to the grace that makes sinners the servants of Christ, and capacitates them for doing the will of God from the heart, was silent. The whole of his discourse, which I suppose occupied half an hour, was evidently a written essay which he had committed to memory. When the second took his text from Ps. xxxiii. 18. Well,' thought I, surely we shall hear something of the gospel now, something of that mercy in which sinners have hope, something of the nature of the scriptural fear of the Lord.' But indeed I was mistaken. The "hope in His mercy" the speaker never even mentioned after having repeated his text. He was wholly occupied in a vague declamation on the blessedness of God's people, as having his eyes always on them, and the awful state of those who are not his people. I was glad to find that a few had lately separated from the body on the subject of evidences assuring the hope of the believer. It is indeed an important subject; and I am more and more satisfied that wherever the leaven of the Glasite doctrine upon it (which I conceive not essentially distinct from Maclean's) has been fully received by any individual or body, it must necessarily turn away their view from the glory of the unadulterated truth. Is it not plain indeed that if a religious professor be walking in apprehensiveness that he is not at peace with God, he must (if sincerely religious) be seeking satisfaction on that most important point, or in other words must be seeking to get peace with God, i. e. must be going about to establish a righteousness of his own, though under the most evan

gelical phraseology and modest profession, that it is only MERE evidence of his interest in Christ he seeks. But in all his religious diligence and strictness, the only genuine spring is wanting it is all employed that he may have some ground of hope and confidence which he sees not at present. I do believe indeed that with the greatest number of even evangelical professors, who have imbibed the doctrine, there is no great seriousness of Christian thought about the matter. They go through life without the answer of a good conscience toward God, and yet without much uneasiness of conscience. They are connected perhaps with what is considered a scriptural church (shall I say-perhaps with the Scotch Baptists); and it is a received principle in their connexion that believers commonly have not that peace and confidence towards God, of which this member is conscious that he is destitute. But he quiets his conscience with this very principle, and with the other pleasures which his church connexion affords him; is anxious on that account to maintain that connexion; and goes on to the end in a lifeless round of attendance on ordinances, a sober, decent worldling. No wonder if such a man feels the contention for the truth (when it comes across him) an attack upon himself. You see I am still led, in my communications with you, to dwell upon the foundation-not, I may say, because I think you do not know the truth, but because I trust you know it, and that no lie is of the truth. 1 John ii. 21. Since my return, I have been reading for the first time John Barclay on the assurance of faith-an expression which he seems to substitute for the assurance of hope. It contains many excellent things yet some of his language seems to me incautious, and some of his sentiments doubtful. He expresses himself, at times, as if it were the consideration of his own faith that gave him boldness toward God; and if that were his mind, there is a common ground of error between him and those whom he opposes; while I am sure that the enjoyment of scriptural confidence toward God is inconsistent with the conscious uncertainty whether we believe the truth or not; for that is at bottom an uncertainty about the revealed truth itself. But our vain hearts would rather walk in a kind of confidence derived from the fixed principle that we are believers, than be continually emboldened altogether by that divine testimony, which supersedes all consideration about ourselves but as sinners, and by its all-sufficient fulness of glorious hope, warrants at all times the fullest confidence of the chief of sinners. That Barclay himself walked in much of the enjoyment of this hope I have little doubt; but I have reason to fear that many of his followers have swallowed rather what is doubtful or inaccurate in his language. The more I look at you as of one mind with us in Ireland upon the great truth, the more I lament the things that still keep us asunder, and I believe that when I write next I must devote my letter to the painful subject of our differences. Yet, who knows but the necessity of it may be spared? I shall earnestly look for your promised visit to Dublin. Did I not understand that you had some leisure about Christmas? Though we parted so lately, I already feel the want of some hours talk with you.

XLVII.

TO THE SAME.

Sept. 1818. MY VERY DEAR FRIEND,-Your letter led me before the Lord in wonder and praise. When I see any thing in man accordant with the truth of the gospel, I see the finger of God; and have cause to admire his work. Whatever I see contrary to that truth in myself or others, I see the working of a principle as ungodly as the devil, and may well abhor it. From all the communications we had in London upon that grand topic, I did expect that you would soon find yourself out of your place in your connexion with Red Cross Street. But that it should be so soon-and followed by such prompt decision of conduct! I can only say, Blessed be God! I was observing yesterday to some of my brethren, among other remarks on the subject-how despicable to the fleshly eye, but how wonderful in ours, is the fact of two disciples having then (for the first time I believe in that monstrous city) met together in the simplicity of scriptural principle. I trust-indeed I doubt not-it will prove that then the standard of the glorious truth of God was erected, and that there will be a gathering to it-however small-of those who are indeed on the Lord's side. In all the weighty solemnity of the season which you justly feel, the whole analogy of faith speaks the same cheering language to the weakest disciple which the angel spake to Daniel of old-“ Fear not, O man greatly beloved-be strong-yea, be strong!" All indeed that you have known hitherto of the opposition of the world is far short of what you may now expect. But while our eyes are kept open to the glory of Emmanuel's name, we shall see that " they that be with us are more than they that be with them." 2 Kings vi. 16. It is noted as the sin of the Israelites (in all whose rebellions we have but a picture of our own unbelieving hearts) that "they tempted the Lord, saying, Is the Lord among us or not?" Exod. xvii. 7. Numb. xi. 20. Let us not so tempt Christ, but be strong in faith giving glory to God. But I must restrain myself-for I am very limited in time, and have many things to notice.

You ask me whether I am still of my former mind as to the admission of persons, &c. I suppose your question refers to a very bad sentence at the end of my letter to Philo. (See vol. 1, p. 307.) Almost as soon as it was printed I saw its evil, and commonly erased the passage in any copy I gave away. We never acted upon the sentiment, nor indeed had I the formed sentiment when I wrote the words which seem to convey it. How could a man maintaining baptism walk with us, without making a supposed precept of Christ a matter of forbearance? But truly I do expect your speedy abandonment of the matter, now that you are unshackled by your late connexion. Think only, my friend, was your baptism like any thing you read of in Scripture except in name and form? or could it have been so at any period of your course? If Timothy was born after his mother Eunice's conversion to the faith of Christ, think have you any ground in Scrip

ture to suppose that he ever was baptized? The practice is quite suitable to those who want to mark some stage in their Christian profession, to which their minds may revert with complacence: but indeed it is out of place with those who have ever professed to believe that apostolic gospel, which is all that they now have to assign as a reason for their hope. I have often wished to incorporate and abridge the two pieces on baptism; but I know not how I can set about it. If you publish the shorter, use your discretion in annexing to it extracts from the longer.

You ask about our order of worship. It is, a hymn-prayerreading the Scriptures-a hymn-the Supper, preceded by a very short prayer and giving of thanks before taking the bread and the wine-a hymn-mutual exhortation-the contribution-prayer-the salutation with a kiss-a hymn. Do we differ now on the subject of promiscuous worship? I should hope not. For instance-if you had an unbelieving servant or one not in fellowship, would you call him in to what is termed family worship? The Lord our God is holy. Would this be sanctifying his name? or is it reconcileable with the principles in Rom. x. 14. 2 Thess. iii. 6, &c.

If I should not find an earlier opportunity of sending them, a dear brother (Doctor M—, a young physician,) will be going to London in less than three weeks, and I shall rejoice in the occasion of making him known to you. Your intelligence about Mr. S rejoices me. There is an end of his chapel and popularity as a preacher, and, I trust, the commencement of a scriptural course. Surely the Lord is visiting England in mercy. Could I see my way, I should be ready enough to run off to you: and indeed my flesh would be too ready to conceive of it as of some consequence that I— (ah! that big vile I)-should be busy at present in England. But the Lord does not need me for his work; and the new mind leads me only to leave myself in his blessed hands, that he may make any thing or nothing of me, as he thinks best. For all the abundant kindness and substantial affection in your letter, how shall I thank you? I thank Him who teaches us to love one another with such a love as nothing but his truth produces. At present, my place is here; and it is enough for us to know our present place. The departure of a very few pupils, without others coming to supply their room, may perhaps very soon mark my path in another direction. If the Lord send me to you, it will be well-if not, it will be well-he is himself the all-sufficient God. You will find me, when you come, ready to meet your kind invitation of opening my mind to you freely on every thing. But it is a subject that may be postponed till we meet. Remember, I shall expect you to take up your abode with me, humbly as I can accommodate you.

There are some exceptions to Mr. G's rule about want of righteousness or want of money. I can hardly say that the latter occasioned any part of my depression when with you, for I scarcely thought of it. But my son was much in my thoughts-and my dear daughter too, not in fellowship with me, though I think she ought. I have some hopes that her mind is rather engaged about the point on which we differ. You do not know how trying it is to be an alien to those of your own house.

XLVIII.

TO THE SAME.

Sept. 17. 1818.

MY BROTHER, Mmy beloved BROTHER,-My heart rejoices to exchange the endearing appellation. I have received your letter about an hour ago, and it has left me scarcely fit for writing, yet I cannot but write. Blessed for ever be our redeeming God-the God of all grace-the God who doth wondrous things! How did my heart often sigh when you went down after breakfast, when I heard your voice in the front parlour and could not outwardly join one who I thought ought to walk with me. But now we should pour out our souls together before the throne of grace. O blessed privilege for creatures altogether sinful to enjoy! O blessed union which the truth of God produces! in which his name is sanctified, and none of its glory profaned by being yielded with ungodly forbearance to the evil of men. It is because I see our unity of sentiment the fruit of his blessed truth, and therefore of God, that I have joyful confidence of its lasting for otherwise what hope would there be of that, considering what we both are as sinners? But his mercy endureth for ever-it is from everlasting to everlasting. He will perfect that which concerneth us, and not forsake the work of his own hands. And what should our song be while on our way to the heavenly Zion, but the same which it shall be for ever when we arrive there; the song of praise and thanksgiving to Him who has loved us and washed us from our sins in his own blood? O! what an essential difference there is between full attention to all the gracious revelation of his will from this principle of glorifying him, and the vain strictness of exertion to glorify ourselves by obtaining something in our hearts or lives to prop up our hope towards God? "Ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light." Our foolish minds are continually inverting this order, and would be doing something that we may be something. Before this reaches you I hope you will have received a little parcel which I sent you by a person who sailed last Monday night, with a few hasty lines in reply to your former letter. That letter is not immediately in my possession, which I regret, as there remain in it some things unanswered. I recollect your inquiring about a Mr. W— of KL. We have formerly exchanged several letters, the particulars of which I forget; but the general impression left on my mind was pleasing; and I have often wished and designed to visit the place. I am disappointed to find that your coming to Dublin is postponed till November-and I half envy my brother M that he will enjoy a meeting with you before myself:-I shall gladly give him your kind message, and I