ay we be
sensible that if these are made the main things in our
esteem, not only our faith, but our friendship too, becomes
debased.

Respecting the seventh and eighth chapter of Romans,
a believe I agree with thee; but lately I have had
stronger feelings than I used to have about the distinction
between _defective_ religion and _infant_ religion.
The full feeling of our corruption must certainly precede
the full reception of the Christian's joy; and I believe
we ought not to be too anxious to reduce to regular
theory what is so much above our finite understandings
as the work of the Holy Spirit in the heart. Still, I
think there is, when it goes on as it ought to do, unobstructed,
a completeness in all its stages. There may
and ought to be a perfect infant, then a perfect youth,
then a perfect man, and I don't know how to apply to
the advanced stage only; that blessed declaration which I
sometimes think expresses the sum of Christian liberty,
"There is, therefore, now no condemnation to them which
are in Christ Jesus." Still, it will be quite time enough
to reason about this when we have attained such an entirely
childlike state; nor, I suppose, shall we be long
in discovering the privilege of which we shall then be in
possession--"Of such is the kingdom of heaven." Then,
doubtless, we shall be furthest from reasoning at all.

We have been much interested with the last volume
of D'Aubigne. The imperfection of all the instruments
is strikingly shown. Luther's obstinate transubstantiation
or consubstantiation doctrines, Melancthon's timid
concessions to the Papists, and Zwingle's carnal warfare,
ending in the tragedy of Cappel, and, as it seems, in the
long delay of the establishment of the Reformation in
Switzerland. D'Aubigne appears very sensible of this
inconsistency: even the loss of Ecolampadius by a peaceful
death he represents as a happy encouragement to
the Church after the blow it had received; but I don't
think D'Aubigne a thorough peace advocate. He makes
so much distinction between the Churchman and Statesman,
that I fear he would allow of _mere_ rulers and
magistrates taking up arms on _merely_ secular affairs,
though he does not wish the Church to be defended by
such. I should like to know thy impression of the early
Christians' opinion on war. Neander allows that a _party_
objected to it, as in the case of Max