the churches, with which I am connected, do not generally enter into any public scrutiny of the sentiments of the person, who desires to join our fellowship; we do commonly enter into such a scrutiny in pri vate conversation; decisively thinking this the more effectual way of ascertaining his meaning. And I can easily conceive a man, on such an occasion, holding such a language about the hypocrisy of his heart under an antecedent religious profession, as would necessarily lead us to inquire whether he thought his heart—his own heart-less hypocritical now than formerly. And if we found that he did, and if the sentiment yielded not to the scriptural exposure of its false. hood, I avow to Mr. H. that we would not receive him as a brother, though he should otherwise talk about the truth with the clearness of an apostle. And while we abide in the truth, all Mr. H.'s grave jocularity, about our receiving men as brethren on a profession of hypocrisy, will not disturb us.

Mr. H. speaks of my morbid apprehension of self-righteousness:' adding that 'self-righteousness is very bad, but is never represented in scripture as worse than avowed ungodliness and contempt of the divine authority.' (p. 21.) Mr. H. misrepresents me in saying that I so represent it. I plainly tell him, that I think one just as bad as the other, and that the former includes in it just as much real ungodliness and contempt of the divine authority as the latter. Whether it is better avowedly to contemn the divine authority, or really to contemn it under a profession of respecting it, is a question which I have no inducement to discuss. I have as little inducement to enlarge on the awfulness of avowed ungodliness, and avowed contempt of the divine authority: for I really know not any, and have heard of but very few, who attempt to justify these. Mr. H. therefore must excuse me, if I continue the invidious task of exposing ungodliness and contempt of the divine authority in those specious guises, which they wear in the religious world, and under which they are admired as things the most excellent and highly esteemed though I know it must expose me to the imputation of being a foe to all that is good,—an enemy of all righteousness.

One of the first effects of the glorious truth of God, when the sinner's eyes are opened to discern it, is to convince him of the foulness and abomination-not merely of the things which his conscience before acknowledged to be evil-but of all the things in himself which he before viewed as the best. And when he ceases to admire these things in himself, certainly he will cease to admire them in others. Therefore, when I find any man, talking perhaps at times about important truths of the gospel, but holding in admiration the persons of men, who deny and gainsay the very principles of divine truth which he himself pretends to admit; fired with indignation at any assertion of the truth, which could be supposed to impeach their excellence; exerting his zeal against the vindication of scriptural doctrines, and for the vindication of human characters:-when I find such a man, I am sure that—even if he has ever had any discernment of the truth -his eye is now turned aside from its glory.

Mr. H. tells us (p. 11.) that many complain of Sandeman's severity, who admire his accurate views of truth.' I must say that

many may admire his accurate views of truth, and yet be very far from seeing the same great truth, for which Sandeman in general so manfully contends. And I suspect that such are the characters who complain of his severity. I write not as the advocate of Sandeman, or of his spirit, any more than I would write as my own advocate. But from the general recollection of his principal work, which one reading of it, and that many years ago, has left upon my mind, I avow that I admire the general spirit in which it appears to have been penned, as much as the general matter of it. To me it seemed the spirit of a man keeping the truth of GoD steadfastly in view, and boldly maintaining his course in the assertion of it, regardless of human authority, and of every thing which would oppose that course: while I am sure that I could adduce many instances from his work of the greatest personal tenderness, combined with fidelity, towards the man whose deep errors be immediately attacked.

He indulges indeed, more than I have ever done, in mentioning the names of individual writers and preachers who opposed the truth. And let me give the reader a specimen of what is here reckoned his worst spirit. I recollect few passages, which I believe raised a greater outcry than that in which he recommends to the attention of any, who desire to know a 'devout path to hell'-MARSHALL'S Mystery of Sanctification, and BOSTON's Fourfold State. Now I am not deeply read in those books; but I have looked at them sufficiently to concur decisively in Mr. Sandeman's recommendation :-and I beg leave to add a third very popular work to the catalogue-the Rev. Dr. DODDRIDGE'S Rise and Progress of Religion in the Soul. Mr. H. probably will feel indebted to me for giving such an unequivocal instance-of the bad spirit of Sandeman and his supposed disciple. He may call together his religious friends, to join him in looking with pious horror at the spirit, which stigmatizes the writings of such holy and excellent men, as pointing out a devout path to hell. But assume for a moment, Mr. Haldane, a little of that coolness which you attribute to me; and I will suggest to you a more effectual way for putting down or exposing these odious Sandemanians, than by mere gratuitous assertions of their bad spirit,—their ‘keenness, severity, and contempt of all who differ from them.' (p. 10.) And for once I beseech you to hear me patiently.

That the path pointed out in the works above alluded to is a devout path, no one can deny; and I am sure you will be ready to admit. It is certain also that they are, or have been, studied by multitudes of devout persons, as pointing out a sure path to heaven;-without any doubt but that-if they only walk in the path there marked for them-they will get to heaven. Now I am persuaded from the scriptures that any person, who does really go on to the end in the path recommended in those writings, will perish in his sins for ever, or-in plain language-will be cast into hell. And this I am ready (with the help of God) publicly to maintain, by an examination of those popular works, and a comparison of their devout path with the one way marked in the scriptures as leading to eternal life. Well ;— under this conviction (whether right or wrong is not now the question)-should I not be according to your own notions of things a

most bad man, and influenced by a most bad spirit, if I forbore to cry out in language the most plain and unequivocal, and warn the multitudes whom I see treading that devout path to hell of their awful danger? Surely you would yourself do so, if you took the same view with me of the termination of that path. Surely you would think yourself a very wicked man, if taking that view you should- under the pretence of shewing a good spirit,-hold an insidious language to them, as if the path were tolerably safe, and might answer well enough for conducting them to heaven,-though perhaps you might intimate that you could recommend a better.

I

You do not then, I conclude with certainty, take the same view with me of the path marked in those writings. No, surely; I should do you injustice, if I thought for a moment that you did. Indeed I confess to you, that from the whole tenor of your pamphlet, as well as from various particular passages, I do conceive that you are not convinced there is any such thing as a devout path to hell :—though perhaps you may have ugly suspicions at times upon the subject. do think you are inclined to believe that all, who are sincere and hearty and devout in their religious course, will-one way or other -get to heaven. But however this be, I must suppose, since you reprobate Sandeman's spirit and mine for testifying so plainly against these popular and evangelical writings, that you think the devout path pointed out in them will not lead to hell those who walk in it,-and therefore will lead them to heaven.

Well, Mr. Haldane: here is a point at issue between us infinitely more important than the canvassing of this or that man's character and spirit. Come forward boldly;-come forward honestly; and publicly maintain the justice of your opinion on this point, in whatever way and by whatever arguments you think best. If you succeed, I shall be put to deserved shame, for such an outrageous and profane falsehood, as that of calling so good a path-a path to hell. On the other hand, if I succeed in proving the justice of the view I take of it, you need not fear but the religious world will still continue to think my spirit most evil. But I beg you to observe, that it is to a discussion about the character of the writings mentioned I invite you; not to any discussion about the character of the writers. To the latter I hope I never shall descend.

SECTION IV.

Anecdote of Miss H. G.--Observations on it.-Scriptural method of enforcing faith and repentance.-Last and worst stage in the doctrine of the popular gospels. Pitiable situation of a popular evangelical teacher.-The awful ungodliness of his life illustrated and exemplified -Mark ii. 14-17.-The common evangelical interpretation of the passage proved to be directly contrary to its real meaning-Plain address to one of those who are employed in thus corrupting the word of life.

MR. HALDANE asserts (p. 14.) that I appear to regard with much greater complacency one who is completely careless, and perhaps ridiculing all concern about futurity, than a man impressed with a sense of the importance of eternity, and plunged into great distress of mind from the apprehension of future punishment, while ignorant of the gospel.' He speaks elsewhere (p. 17, 22.) of my unfeeling indifference towards those who are alarmed about eternity, while they do not behold the glory of the atonement of Christ;' and of my using 'harsh and contemptuous language in regard to persons, who, while mistaken, are in earnest in their inquiries respecting the will of God.'

These charges give me no trouble; and I introduce the mention of them, only as the occasion of laying before my reader additional views of most important, though most offensive truth. It is quite clear, that Mr. H. regards the unbelieving religionist with much more complacency than the unbelieving profligate. But I can truly say, that I regard them both alike, as on a perfect par :-both alike at present dead in sin, and deniers of the only true God; and both alike such as any other sinners, in whom that God glorifies himself, according to the sovereign counsel of his own will,-either by displaying in them the riches of his mercy and saving power,-or by destroying them with the righteous condemnation which shall fall on those," who know not God and obey not his gospel." (2 Thess. i. 8.) Whether I am unfeelingly indifferent to the awful state in which I view them both, or employ against them harsh and contemptuous language,is a matter for my own consideration, but not worth discussing with Mr. Haldane. But I shall beg leave to relate to him an anecdote, for the truth of which I can vouch; and which may, perhaps, usefully illustrate the general subject.

She

Several years ago, a young woman (Miss. H. G.) called on a man, whom I shall name Philemon, in such a state of mental anxiety and disturbance of conscience, as closely bordered on distraction. described herself as having been long a hearer of the gospel under the ministry of certain evangelical preachers whom she attended; and as long racked with the most painful apprehensions that she had not faith. Indeed she appeared as much in earnest in her inquiries, as sincere in her alarms, and as deeply impressed with the importance of eternity, as Mr. H. could desire. Philemon, however, after listening for a short time to the detail of her anxieties and distresses, told her plainly that he was quite sure she had not faith, that she manifestly

disbelieved what God declared in his word. She interrupted him to declare, that she did firmly believe every word in the scriptures: and he had some difficulty for a time in persuading her to discontinue speaking, and to hear what he wished to say. At length, however, she allowed him to proceed; and he proceeded to state to her in the simplest language that gospel, which is contained in the scriptures -the testimony of God concerning his Son; and to contrast its glorious truths with the sentiments which she obviously entertained; -thus proving to her that she had been to that moment under the power of unbelief. He marked the inevitable condemnation, in which that must issue, if she continued of the same mind; and set before her that righteousness whereby God justifies the ungodly, the greatness of that salvation wherewith He saves all who believe the divine report of it.

Philemon throughout addressed her as one, who was evidently in the gall of bitterness and bond of iniquity;-just as he would have. addressed a murderer or an harlot. He observed that she listened with the most fixed attention: but after he had finished speaking, she took her leave without saying a word in reply. And he remarked to a friend whom he told of the interview, that he should not be surprised the next day to hear of her having committed suicide,— (the agony of mind in which she came to him was so extreme)- unless she were given to believe the truth set before her.

The next day, however, she returned: and O! what a new creature-rejoicing in the faithful testimony of God;—wondering at the great things of his salvation which her eyes were opened to discern in his word;-perceiving the ungodliness of all her former views, her religious exercises, and religious efforts;-looking with abhorrence at the deceitful doctrine, which she had been accustomed to consider as the gospel of Christ, and at the whole system with which her before favourite preachers were connected. Amidst all her wonder and peace and joy in believing, Philemon could not but smile at a kind indignation which she manifested, while she told him that she had called upon two of them with her complaints, and that one indeed gravely assured her-that he had known others in as deep waters as herself who yet had come out of them happily,'-and the other replied to her complaints, by advising her strongly to continue instant in prayer for ability to believe, and diligent in the study of the scriptures.'

'Aye:' Mr. H. probably will say the young woman had become a true Sandemanian, infected with the bad spirit of that odious doc. trine.'-Yes, Mr. Haldane; she had become what you call a Sandemanian, that is, a christian.* She believed the divine testimony

When I consider such an instance as this, and it is not the only one I have known of a similarly marked transition from a false Gospel to the belief of the truth, I perceive, and am anxious to acknowledge, that in my seventh letter on Primitive Christianity I have expressed myself much too generally and strongly against the idea of christians, at this day and in these countries, knowing the time when they first believed the truth. Without any abatement of my abhorrence of the idea, as held and employed by the evangelical world, I should wish to correct some of my expressions on the subject, and to guard others.

In such a case as that which I have related of Miss. H. G.-where the simple