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p212 DEAREST BROTHER, - I must, of course, expect every one to take his own view of the meeting, and rely only on my hope that God will take His; but there seems to me to be some haste in your correspondent, as there has been, I think, in much that has been done. Where did he find "any allusion to the sin and separation existing to be excluded"? It is as new to me as to you. How could I pretend to dictate the prayers and confessions each should make? It was a point on which I had pre-eminently to trust God. I desire none to be there but those thoroughly humbled. If they are, God will surely guide in the confessions they are to make. I am sure if any one in his prayer - which I have no right or reason to suppose - prayed against me as a maker of schism and the like, it would be to have himself judged as to the doing it on such an occasion. It would work together for good. I have stated as distinctly as possible in every invitation, that those who have been, as I think, justly decided, are to be understood as implying no change whatever by coming. - wanted to have a vague invitation, leaving this out, but I did not comply. I did not bind the others who came to any approval of the acts of the former by coming, leaving all changes in this to God's working in individuals. If there are among them any disposed to join us in humiliation and nothing else, without our giving up our judgment, I would not refuse them; what I sought was this one point, because I saw some did desire it. I think if any one went there to accuse B. (and my own judgment is more than confirmed as to its evil) instead of confessing his own part in the evil, and humbling himself because of the dishonour done to the Lord, as a great public fact among us, he had much better stay away; for the object of the meeting is to humble ourselves because we have failed, not to accuse any, however evil they may have been. This is my whole object in the meeting, to take for myself the place of humiliation, and I am content to see those who take this ground with me, that is, that the Lord has been dishonoured, though they condemn me in some of my acts. I have not for that given up my judgment as to the given case of evil at B. or elsewhere. The truth is, I think I see it more clearly, feel it more strongly, and have increased vantage ground against it of a holy kind by this humiliation. A rigid pride of righteousness as to it I believe does not become us; if any feel it their place to take this ground I am sure I do not take it with them, yet I think I am as decided, and I hope I shall be as firm in the long run as they. I think I have sometimes seen something of this spirit; I do not sympathise with it.

Now my desire (led, I believe, of God) in the meeting was to separate this humiliation from everything else. I know of no social meeting together. This introduces the meals. I felt many might be disposed to fast: such was the case at Kingston. I further felt that in a meeting, professedly and solely for humiliation, dining socially together was much less in place than just taking what was needed in the way of food. Every family mourning apart [Zech. 12:12] shews not the letter but the spirit in which such an act may be looked at; and I decided to have no regular common meals, but let every one eat as his nature needed it before God; of course, several could together, if they were led to do it. The effect of this met at the same time a scruple which might be in many minds, and to avoid - what might trouble them - any recognition in worship, for so thanksgiving might be termed, of those who were walking, as they judged, disorderly. It would leave every one free to join where his own conscience was at ease; in a word, while I felt it in itself suitable, this arrangement left every conscience perfectly before God to do what it thought right. The eating makes no part of the meeting whatever; I have for the convenience of all provided for every one something to eat, that they may not have to go away to inns, or be hindered coming. I judge it will make the humiliation more solemn, and that I am very glad of. The humiliation is the sole object of the meeting. Of course, one who could not let into the humiliation he was engaged in, as regards the dishonour done to the Lord, another who desired it who was not decided as ourselves on what has occurred, could not join with comfort in the meeting. This leads me to the invitations. Unless in the case of known false doctrine, or such conduct morally as stopped my hand, I did not positively exclude individuals, or by any negative course which amounted to leaving them out. Their writing the bitterest things possible against myself would never have been a reason with me for excluding them, rather the contrary, that they might know personal injury did not weaken my charity. . . .

In fine, the meeting is neither social nor ecclesiastical, but of individuals who desire to humble themselves because we have not maintained the Lord's glory in what was committed to us, and nothing else. It is not about B., nor about those who have separated themselves from it. I judge that great dishonour has been done to Christ, and a stumbling-block put in the way of souls finding their way out of surrounding evil. I put myself in the first place of guilt as to this. I meet those who desire to own we have not maintained God's glory in the exceedingly precious things committed to us. I have found some who have not been as decided about a certain evil as they ought to be, desirous of humbling themselves for what we are all concerned in. I take care they shall understand that there is no kind of compromise as to our decision as to this evil, and I am then willing they should humble themselves with us also. I have sought, not exactly to choose the individuals myself, but to take the best moral care I could that those should come who really joined in spirit in the humiliation.

B. is not the subject of the meeting, but our having dishonoured God: such is the meeting. I understand that with some this sense of humiliation has not the place it has in my mind. Of course, they would not see the character of the meeting as I do; they may be more occupied merely with their own righteous ground as to B.: I do not sympathise with them. I think even great mistakes were committed by those who were right in the main, and that humiliation is the principal thing that becomes us; yet I think I see the evil of B. more clearly and more decidedly than ever: I am not going to make acting against it the spring of my action, but Christ. I think, as I have said, I get moral vantage ground as to it by the humiliation. I trust I have made clear to you the ground I have gone on as to the meeting. Of course, I may have made mistakes in the execution, but I feel assured God approves the object of it, and that He will guard it from any hindrance in the main to its object, which I believe to be dear to Him. It has this character of light at any rate, that it has brought out in a wonderful way the thoughts and state of everybody's heart. I shall lose the post if I add any more.

Ever affectionately yours.

July 16th, 1852.

[51110E]

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