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tempt upon the cloth than the proverb that says, "Who can find a virtuous woman?" casts upon the female sex, which is a larger body corporate than that of the lawyers: or else wo be to us, and to all the world. And the proverb; Every one," like you, sir, "will proclaim his own goodness, but a faithful man who can find?" you might say is a contempt of all the human race, which are not all lawyers, for there are some who are partakers of grace; and yet the proverbial challenge has a meaning, all being concluded in unbelief.

For my own part, I would as soon undertake to find a faithful man, or a virtuous woman, as an honest lawyer; and, if compelled to undertake an endless search after the latter, I would not choose to begin with you; for, though you have got the word love in your confession, as the lawyer in the gospel had in his, which is the greatest thing in the kingdom of God; yet your heart may be as far from it as his was. Your great outcry gives room for suspicion. The lawyer who first cried out in behalf of the fraternity, in the gospel, was the first that received the denunciation. "Thus saying, thou reproachest us also. And he [Jesus] said, Wo unto you, lawyers."

Your counsel, like that of Ahithophel, is not good. You seem to be a stranger to the root of the matter. Besides, a man who will give me counsel must not upbraid me with the sins of my youth, after repentance obtained, and a public and private confession made. This is not acting like

God, who giveth liberally, and upbraideth not; but like the devil, who accuses for what is past and pardoned. If I was to be stoned to-morrow by a lawyer that is innocent in thought, word, and deed, I should expect no great danger from you. Those who accused the adulterous woman all fled when the Saviour described the executioner. "He that is without sin, let him first cast a stone at her," was sufficient. There were many accusers, but not one to execute the sentence; conscience flogged them all out of court as soon as the Judge bid them do their office. And, if I was to be brought forth, he would serve you the same, and I should be, as she was, left alone with Jesus; for neither devils nor lawyers can prevail against a sinner at the feet of the wonderful Counsellor, and the Judge of all the earth.

You seem to take offence at a single word or two, in my writings, without understanding my scope. I seldom or ever mention or interfere with the world. "What have I to do with them that are without?" My business is chiefly with those who are within. It is professors that I have to do with. Lawyers and counsellors, who mind only their own employments, and let religion and the gospel of Jesus alone; who never come within reach of the gospel sound; keep without the pale of the church, and come not under the notice or cognizance of the gospel ministry; I have nothing to do with it is professing lawyers that Christ pronounced his wo against, who were professors

of the Jewish church. My book of the Skeleton is written to professors of whatever calling or denomination, whom it may concern; and to graceless professors in particular, to shew them their errors, and to caution others against such as lie in wait only to deceive.

I shall obey your voice; if they sue me for my. coat or cloak, they will most surely have it. I shall bear the cross with all the patience I can, exhort the unruly, pray for my enemies, and give such seasonable admonition as the Lord shall furnish me with; and if even a professing lawyer should stand in the way of my ministry, I shall use sharpness, according to the power given me. An attorney who minds nothing but law, and lets the gospel alone, acts in character; but the man who carries on the following things, which you mention, under a cloak of religion, is no more like the former character than Simon Magus was like Nicodemus.

'Are there not many particulars, such as fictitious pleading and statement of facts, to be ob-. served, which you are aware do not exist?' You puzzle me, sir, with your learning. If your statements and pleas be nothing but fictions, how can they be facts? If you state things against a person which have no existence, then you lay things to his charge that he knows not; and instead of pleading against a man his own reproach, you either bear, or countenance, a false witness against

your neighbour. And can you do these things under a profession of religion?

If you undertake causes for your clients which you know you cannot possibly succeed in, as you say, then it is clear that, for the sake of mammon, you set yourself against God, against truth, law, justice, and equity; and would reduce a family to poverty for a little ill-gotten wealth. "He that getteth riches, and not by right, shall leave them in the midst of his days, and at his end shall be a fool." If your conscience be clear of these things, you needed not have brought them forth; and, if guilty, your conscience will make a faultering answer at the great tribunal.

You still persist to include the whole profession in the bondage of iniquity.' I deny the charge. My book is written against the Arminians; and if it contains any thing against your profession, it is delivered in the Saviour's way, without restriction. "Wo unto you, lawyers." He doth not say, Wo unto some; nor, Wo unto all; ' those words are left out: but, "Wo unto you, lawyers;" wo unto them whom the wo may con


'I shall experience the satisfaction that arises from an upright heart.' This is a great thing for a lawyer to say; and, for my part, I am slow of heart to believe. Besides, telling your readers that you have had a dialogue with me is a falsity; and ripping up the sins of my youth, and speaking

falsely about them, is slander. Lying and slander ing do not proceed from the good treasure of an upright heart.

That unlawful advantages are not peculiar to professors of law, any more than to those of the gospel,' will not be easily credited; though a mere profession of the gospel will never change the heart or practice of one that is given to extortion, but a real possession of the grace of the gospel will.

The law is founded on reason.' I always thought that law was founded on truth; but, as for reason, she sometimes calls evil good, and good evil; and puts darkness for light, and light for darkness, Isa. v. 20; and often contradicts truth. I am inclined to think that your code of reason's laws, and yourself too, will be arraigned and tried by laws founded on truth; and by the God of truth, whose judgment is according to truth: which are things that few carnal reasoners care to hear of, and which, with great violence, they often reason against.

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There is an etiquette to be observed, which,' to such an one as myself, may seem absurd and ridiculous, and a violation of reason and truth; and yet perfectly consistent with both, and with justice too: for, from the vicissitudes of the times, and occurrences of new circumstances, fictions have for a long time been thought necessary, and allowed of in many cases.' This is a strange paragraph! but I understand it; and have no doubt

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