affection by saluting each other with an holy kiss. In the same assembly they attend, as occasion requires, to the discipline appointed by the apostles in the first churches, for removing any evil which may appear in the body;-in the first place, by the 'reproof and admonition of the word addressed to the offending brother; and ultimately if that fail of bringing him to repentance-by cutting him off from their fellowship.

When any brethren appear among them possessing all the qualifications for the office of elders or overseers, which are marked in the apostolic writings, they think themselves called to acknowledge these brethren in that office, as the gifts of the Lord to his church. But they hold that each church must exist, and act together fully as a church of Christ, previous to any such appointment, as before it. They conceive the office of elders to be nothing like that of administering ordinances to the brethren; but mainly that of persons specially charged with the watchful superintendence over them, and peculiarly called to be examples and guides to the rest in that course, which the divine word prescribes alike to all. The authority of that word is the only authority, in matters relating to Christian faith and practice, which they acknowledge.

Belonging to a kingdom that is not of this world, they can have no connexion with any of the various religions of the world. Yet they hold themselves indispensably bound to live as peaceable and quiet subjects of any government under which the providence of God places them; implicitly obeying all human ordinances, which do not interfere with their subjection to their heavenly King; and patiently suffering whatever they may be called to suffer in maintaining their allegiance to Him. Their principal sufferings hitherto(besides the general obloquy under which they lie)—have arisen from their refusal to take any oath, in obedience to the express injunction of Christ. But, in this most tolerant country, they find much more cause to admire the smallness of their sufferings for conscience sake, than to complain of their amount.

ON

BOLDNESS IN PRAYER.

[From The Advocate of Revealed Religion, 1803.]

THAT sinners are permitted to draw nigh unto God, and to make their requests known unto him by prayer, is a privilege of unspeakable magnitude of which unbelieving men have not the least perception; which the children of God can never sufficiently estimate. And if it exhibit wonderful condescension in the Supreme, that He is to be approached by us at all; how is the favour enhanced, when we are allowed, nay exhorted and commanded, to "come boldly unto the throne of grace!"

The question, What is that boldness spoken of in the Word? is indeed important; for it respects what uniformly and essentially accompanies acceptable prayer. The nature and ground of it is easily to be collected from various parts of the Word; especially from Heb. x. 19, " Having boldness to enter into the Holiest, by the blood of Jesus," and from Ephes. iii. 12, "In whom we have boldness and access with confidence by the faith of Him;" to which may be added, Heb. x. 22, "Let us draw near with a true heart, in full assurance of faith,”—James i. 6, " Let him ask in faith, nothing wavering," These intelligible passages, not to mention others which crowd upon our recollection, instruct us that boldness is not any thing which sets aside a deeply impressed reverence for the glorious perfections and awful majesty of God-not any thing which presupposes a high sense of one's own goodness or powers; but is a LIBERTY which the believing mind derives from a perfect persuasion of the truth of what God has testified concerning his Son, as the Great High Priest, as the Advocate with the Father, as "able to save unto the uttermost all that come unto God by him." This truth, as it is plainly declared in the texts above referred to; so it will be found by those who duly examine, to be satisfactorily illus. trated and established by a comparison of each with its respective

context.

The sinner who knows assuredly the import and truth of what was heard in the holy mount, is possessed of a true heart, and has every requisite for approaching God in full assurance of faithnothing wavering. And though persons who are partakers of the precious faith of the gospel may, and do often, fall short of that undoubting confidence, and realizing view of the glory of Christ, which they are called to enjoy, and in which they have boldness; yet

let it not be thought, that the privilege we speak of is peculiar to any believers above others, as if it were connected with certain distinguishing attainments in themselves. In truth, ALL believers are said in Scripture to have boldness, in the same sense in which they have reconciliation, adoption, or any other gift of God in Christ; because, like them all, it is part of their common salvation, and the enjoyment of it is connected with their common faith.

Under the confident assurance, that the Lord Jesus Christ has done every thing necessary to render the vilest sinners pleasing unto God, and has by his blood opened a way of access for them; we can without terror draw near to Him who is a consuming fire; we can, without finding any one qualification about ourselves, to exalt us above the veriest wretches under heaven, contemplate a righteous and holy God, and in the view of Him, have joy and peace in believing. Thus finding ourselves set free from the condemning power of the law, and the torment of a guilty conscience, we are no longer at a distance from, and afraid of God, as if he continued an incensed and irreconcileable foe; and so, in this sense, we have BOLDNESS in the presence of God.

Under the same confident assurance, we are set at liberty from the toil (Oh, how fruitless toil!) of performing any act, of exercising any disposition, desire, or affection, of working ourselves up to any feeling whatever, in order to obtain peace with God, or to render him propitious to us: and we draw near to Him, as to one who is already propitious to sinners, who receiveth the guilty into favour, and justifieth the ungodly,—even every one that believeth in Jesus. Thus are we at rest from all efforts to gain access for ourselves, and repose our souls upon Christ, who is our peace, and also the way unto the Father. Hence we have no need to fear disappointment in our expectations, and so in this sense have we BOLDNESS before God.

Influenced by the same confidence, we are not afraid to open unto God our whole hearts, vile as they are, and polluted by sin; to avow before him our weakness, our blindness, our nakedness, our wretchedness; and to call upon him in the time of need, for the healing of all our diseases, and supply of all our wants: for we believe that we have an Advocate with the Father, who is the propitiation for our sins-who is JEHOVAH our righteousness-who is the physician of souls —who is our strength and our song-who was himself also a man of sorrows-and tempted like as we are, and therefore can be touched with the feeling of our infirmities. Thus are our hearts unburthened, and our tongues loosed-and so, in this sense, we have BOLDNESS in the presence of God.

Finally, impressed with the same assurance, we are not afraid lest God should deny us our petitions; seeing we approach one who is seated on a throne of grace,-waiting to be gracious, and a very present help in trouble. We believe that God is a rewarder of them that diligently seek him, and that he giveth to all (who ask in faith-see James i. 5 and 6,) liberally, and upbraideth not: since he has provided an exhaustless store of blessedness in Jesus Christ, who became poor, that we who believe might be rich; who received gifts for the rebellious, that we might have whatsoever we ask the Father in his

name. Hence we derive a further and most comfortable view of that BOLDNESS which should possess our souls in prayer, as we are not in dread lest God should "turn his face from our petitions," but are persuaded "that if we ask any thing according to His will, he heareth us."

Our blessed Lord, while on earth, exhorted his disciples to this spirit of confidence, and marked it as that frame of mind in which they should address their heavenly Father. Nor were the apostles unmindful of their Lord's injunctions, or negligent to impress them on the souls committed to their charge: of which we have had occasion to notice some instances already, and others in abundance the memory of our readers may supply. Moreover, we observe that the sentiments of the Old Testament saints upon this subject, were formed on the same principle. When we open the book of Psalms; what joy in believing, what abounding confidence, what triumphant exultation, shine through them all! And if we consult the prophetic writings, as they bear testimony to the kingdom of Christ, we shall find the same spirit breathing throughout.

Yet there are some advocates for a pretended humility, who do not consider boldness before God consistent with the state and character of a sinner. And indeed we may confidently say, that whatever boldness such persons may have, is nothing better than the rashest presumption. For, why do they reprove it as inconsistent and dangerous? Doubtless, because they must suppose it to rest on a foundation which is deceitful and unstable in other words, because boldness (according to the only ideas these can annex to it) is something that keeps pace with a man's good opinion of himself. To call such a quality presumption, is only consistent; but why impute it to us? Far be it from us to recommend it; far be it from the Scriptures to encourage it. But,

When we consider that the ground of any sinner's hope towards God, is certainly that also which inspires him with boldness; and while we at the same time remember what is the only ground of hope set before us in the Gospel; the difficulty no longer appears : we can well conceive how believers of such a gospel, looking unto Jesus as the only Rock of their salvation, can be BOLD in Him without being puffed up in their minds; since they are filled with BOLDNESS according as they are given to see how strong and how sure is the foundation whereon they are built. And is this presumption? No, brethren. It shows us to be strong in faith, giving glory to God;" glory-for his finished work of salvation, wherein we rejoice; glory-for the enlightening power of his Spirit, whereby we know the things that are freely given us of God.” Wherefore, let us not be of a doubtful or a wavering mind, but be "strong in the Lord;" fortified with the shield of faith, and the helmet of salvation; and "having BOLDNESS to enter into the holiest by the blood of Jesus, by a new and living way which he hath consecrated for us ;-let us come BOLDLY unto the throne of grace, that we may obtain mercy, and find grace to help in time of need.

A

LETTER

ΤΟ

MR. THOMAS BELSHAM,

IN

REPLY TO HIS TWO FIRST LETTERS

ON

MR. WILBERFORCE'S PRACTICAL VIEW OF THE PREVAILING RELIGIOUS SYSTEM OF PROFESSED CHRISTIANS, &c.

Projessing to be wise, they became fools. Rom. i. 22.

[First Published, 1799.]

ADVERTISEMENT.

SEVERAL months have elapsed since my attention was attracted by an article in the Monthly Review for October, 1798, in which Mr. BELSHAM'S work was announced to the public in terms of strong commendation,-as "not only extremely candid, but evincing a critical knowledge of the Scriptures and a profundity of thought and reflection." Had I not been long aware how little dependence is to be placed on the opinion of Reviewers, my surprise would have been great at finding the work marked with every character the most opposite to those which they have assigned it.

During the perusal of his letters, I formed the intention of replying to them,—an intention which a variety of business has prevented me from executing sooner, and which it would be superfluous to execute at all, if his work were harmless in proportion as it is weak, uncandid, and superficial. But, unfortunately, the temper of the present day is so distinguished by an impatience of deep inquiry, a contempt of long-established opinions, and a promptitude to follow every hardy innovator and rash dogmatist into all the wildest extravagancies of crude theory, that the facility of producing mischief and the difficulty of counteracting it never have been greater.

This consideration has determined me to publish the following examination of the two first letters in Mr. Belsham's work. They may be considered as a specimen of the whole. And if, in replying to them, I have at all succeeded in exposing the unfairness of his representations, the fallacy of his arguments, and the inconsistency of his opinions, both with reason and with Scripture ;-it is needless to extend my remarks farther.

Dublin, June 12, 1799.