tarian for me. But I rejoice that such narrow and bigoted sentiments are fast going out of fashion. You see that few make such objections as you do; but most of those who believe in the same system with yourself, unite, without scruple, in the catholic institutions which are doing so much good.

Stand. I know it; and I tremble for the consequences. But they are placed in a difficult and trying situation. Such institutions as would promote the kind of instruction they think most important, are not in existence. Some of the publications of the existing institutions they approve, though they disapprove of others. And they have probably hoped to do some good by aiding in the circulation of those they approve, while they do not mean to aid in the circulation of those they think likely to promote error.

Cath. I rejoice that they are placed in such circumstances. And I rejoice at the good effects which must follow. Those points, which you and they deem so important, will soon cease to be so considered; and thus the bar which they place in the way of universal catholicism will be broken down, no more to be raised while the world stands.

Stand. I trust that you are a little too sanguine in your anticipations. For though I expect the friends of truth will be few, and error will generally prevail, I trust in the good providence of the King to maintain his cause, even at its lowest depression, and to secure its final triumph.

So Mr. Catholic took his leave, and departed. And the rest of the company resumed the conversation.

Th. Do you think that the institutions for the religious instruction of the ignorant, are of the character which Mr. Catholic wishes?

Stand. No; not to the extent which he wishes. Some of their publications are very good; and I have procured and circulated a number of them. But others of them are a strange mixture of truth and error, adapted, as I think, to do much mischief. I dare not encourage their promiscuous circulation, lest I should be responsible for the errors they will spread.

Ard. But do you not think they have done, and are doing great good?

Stand. That those which are correct have done good, I have no doubt. That those which are incorrect have done evil, I have also no doubt. And whether the evil will not greatly overbalance the good, remains to be seen. That the general tendency is to promote that kind of catholicism which many wish for, I fully believe. Mr. Catholic may be too sanguine in his expectations; but, that the love of the distinguishing truths of the Gospel is fast declining, and that the progress of

error is rapidly increasing, must be evident to any one who opens his eyes to see, and his ears to hear.

Th. What, in your judgment, ought to be done?

Stand. Those who believe and love the truth ought to have their own institutions for the instruction of the ignorant in the knowledge of the truth. They ought to make every possible effort to explain and defend the doctrines and duties inculcated in the King's book, and to guard the unwary against the seductions of error. Such as oppose those truths have their distinct institutions for the propagation of their own sentiments: and if they can be allowed to do this without obstruction, and at the same time, by their plausible arts, by their professions of charity, and proposals for union with the friends of truth, can keep them silent, and leave the whole field open to themselves, they will be well pleased.

Cau. You would not have it supposed that you condemn the motives of all those who think proper to encourage and support the existing institutions?

Stand. Not at all. I believe that many of those who are actively engaged in promoting those institutions are good men, and love the truth; and that they wish to do good, and are pursuing the means they think most likely to do good. But I think they are in a great mistake as to the measures best adapted to secure their object. I wonder that they do not see that the truths they leave out, for the sake of union, must, as the consequence of their efforts, go out of sight, and the contrary errors take their place.

Cau. How can it be accounted for, if they love the truth themselves, that they should suffer any publications to issue from their institutions which contain any positive error?

Stand. I must, in charity, ascribe it to the want of sufficient care in the examination of what they publish. For, if I were to adopt the conclusion that they sanction what they know to be error, I could not continue to think well of their motives.

Ard. May they not suffer some publications to pass, which contain a little error, for the sake of the greater quantity of truth in them, and for the sake of conciliating the feelings of those whose aid they desire to obtain ?

Stand. I could not reconcile that with any confidence in their integrity. And I am not willing to believe they could act from such motives. Yet, it cannot be denied that some of their publications do contain Arminian and Antinomian sentiments, which they ought certainly to exclude, to be consistent with their own professed plan, which is to circulate nothing but truth, though it should be only such truth as is agreed in by the different denominations composing the union.

Cau. Is it true, that Arminians and Antinomians do embrace any of the principles of orthodoxy? If they use orthodox terms, do they not explain them in such a sense as to be in accordance with their own system?

Stand. It is no doubt true, that they use many orthodox terms; but it is equally evident that they explain them in a different sense from the orthodox one; that is, when they explain them at all. And if they sometimes omit to explain them, and thus deduce the belief that they are orthodox, I cannot consider it honest to do so; for it serves to convey an impression different from what is true.

Ard. May not good men seek to promote such unions, in the hope of ultimately gaining over those who embrace error, to the belief and love of the truth?

Stand. I suppose that this motive may have influence with some. But they cannot have considered the subject with sufficient care. We do not see the careful shepherd putting his healthy and diseased sheep together, for the sake of healing the diseased. He would expect that the diseased would sooner infect the sound, than that the sound should restore the diseased. Nor do we see the careful housewife put her sweet and sour meal into the same vessel, in the expectation that the sweet will purify the other. She rather expects that the sour will sooner leaven the whole mass.

Cau. You would not be understood to mean that the friends of truth should avoid all intercourse with those in error? That would be to leave them to perish in their delusions.

Stand. No. But it is one thing to seek such intercourse with them, as will be adapted, by kindness and faithfulness, to convince them of their errors; and quite another to treat them in such a manner as conveys to them, and others, the impression that we think favorably of them and their sentiments. The former is our duty; the latter is wrong.

So the pilgrims returned, and lodged again at the house of Mr. Experience.

CHAPTER XXVIII.

In the afternoon of the following day, the pilgrims went to visit Mr. Steadfast. He was an ambassador of the King, and had charge of a congregation, among whom there was, at that

time, some special excitement on the subject of religion. He had been a number of years stationed in the same place, and had several times been favored with the like special seasons of refreshing from on high. They found him just preparing to go to the place of worship, in company with Mr. Meek, who was then assisting him, and gladly accepted the invitation to go with them, and attend upon the public services. The house was well filled with an assembly of all ranks and ages. Deep solemnity appeared in almost every countenance, and an entire stillness prevailed during the services, while all seemed to pay the most fixed attention to the speaker. Mr. Meek preached a plain, scriptural discourse on the lost and ruined state of man by nature. Having carefully explained his doctrine, and guarded it against misapprehension, he proceeded to support it by arguments drawn directly from the King's book, or by reasoning founded upon it, and made a close and pungent application of it to the consciences of his hearers, closing his discourse by calling upon them to turn and live. His voice was mild, yet solemn and earnest, and it was evidently his object to lead his hearers to feel the truth, by convincing their understanding, and awakening their conscience. He used no loud and boisterous tones, no theatrical gesticulation, no rhetorical flourishes; but seemed to wish his hearers to perceive and feel the simple truth; to think of the subject, and of its application to themselves, and not have their attention directed to the speaker, or his manner. And, as far as could be judged from the appearance of the congregation, he secured his object. For, after the assembly was dismissed, and the pilgrims mingled with the throng, they heard no remarks about the preacher or his manner, but the hearers went away in silence, and seemed to have their minds still fixed upon the truths to which they had been listening.

On reaching the house of Mr. Steadfast, the pilgrims inquired what was the state of things among his people; upon which the following conversation took place:

Steadfast. We hope that a special work of grace is going on among us. Many seem to be brought seriously to consider their ways; and a number, we hope, have been turned from darkness to light.

Ardent. How many converts do you reckon?

Stead. We are not fond of counting numbers, till they come forward and unite with the church. We think it is not adapted to produce a good effect upon those who are thus set down among the number of converts. We do not wish to encourage any to think they are converted, till they have had time and opportunity to gain evidence by self-examination, and compar

ing the exercises of their own minds with the marks laid down in the King's book. But, to give some kind of an answer to your question, I would observe, that it is now about three months since the special attention commenced, and there have been every week several instances of individuals who had been in great distress being brought to rejoice in those very truths which had distressed them.

Ard. I observed that no mention of the revival was made in the sermon, nor in any of the public performances. I expected it would be expressly mentioned in both.

Meek. We have a particular desire to avoid such mention of the revival in public as should have the appearance of boasting, or as could be so construed by any who might happen to be present. Besides, we think it of great importance to have the attention of every hearer fixed upon himself, and upon the truths which relate to his own state and duty. And we think it better that the preaching, and all the public performances, should be adapted to produce that effect, and thus be suited to the state of things, without any express mention of them. And for the same reasons we often caution the brethren in private against such talking about the revival, in the way of telling news, as should produce any of these evils.

Ard. But, would it not have a tendency to promote the revival, if it were talked about everywhere, and made as much of as possible.

Meek. It might have a tendency to make a noise; but we think noise a very unfavorable circumstance, and wish to avoid it as much as possible. This revival has been gradual in its progress, and very still.

Ard. I should think opposers would make a noise, if you

do not.

Meek. If they do, we choose it should be their own. We do not wish to provoke it; nor when they make it, to try to drown it by a greater noise.

Ard. How can you avoid provoking them, if you present the truth faithfully? Are not those who hate the truth always offended with it?

Meek. Natural men are averse to the truth, when presented in the mildest manner. That they may not be rendered unwilling to hear it, we think it important that the mode of presenting it should be well considered, that there may not be any thing to be offended with but the truth itself. If they are treated in a harsh, abrupt, or overbearing manner, they will have occasion to complain of that; and their displeasure at the manner will be very likely to be associated with the truth itself which should be presented in such a manner. For the truth's