ligion. But true catholic zeal will nevertheless/ have the good of the universal church of Christ for its grand object, and will rejoice in the prosperity of every denomination of christians, in so far as they appear to have the mind of Christ. Those who builded the wall against their own houses would not consider themselves as the only builders, but would bear good will to their brethren, and keep in view the rearing of the whole wall, which should encompass the city. As it is not our being of the religion of Rome, nor of any other which happens to be favoured by the state, that determines our zeal to be catholic; so, it is not our being of a sect, or party of christians, or endeavouring with christian meekness and frankness to convince others of what we account the mind of Christ, that gives it the character of sectarian. It is a being more concerned to propagate these things wherein we differ from other christians, than to impart the common salvation. Where this is the case we shall so limit the kingdom of heaven to ourselves as nearly to confine our good wishes, prayers, and efforts to our own denomination, and treat all others as if we had nothing to do with them in religious matters but in a way of censure and dispute, Wherein this kind of zeal differs from that of the pharisees, that compassed sea and land to make proselytes, but who, when made, were turned to them rather than to God, I cannot understand. It is remarkable, that notwithstanding all which has been written by the advocates of this system about a free gospel to the ungodly, they do not seem to have much to do in labouring for the conversion of men of this description. Their principal attention, like that of the Socinians, seems direc ted toward religious people of other denominations, and from them their forces have been mostly recruited. This may not have been universally the case, but, from every thing that I have seen and heard, it is very generally so: and if this do not betray a zeal more directed to the making of proselytes to themselves than of converts to Christ, it will be difficult to determine what does. The zeal of the apostles was directed to the correction of evils, the healing of differences, and the uniting of the friends of Jesus Christ: but the zeal produced by this system appears to be of a contrary tendency. Wherever it most prevails, we hear of most bitterness, contention, and division. It may be said, this is no more than was true of the gospel itself, which set a man at variance with his father, his mother, and his nearest friends;* and relates not to what it causes, but what it occasions through the corruptions of men. The words of our Lord however do not describe the bitterness of believers against unbelievers, but of unbelievers against believers, who, as Cain hated his brother, hate them for the gospel's sake. It has been said that "the poignancy of Mr. SANDEMAN'S Words arises from their being true.' The same might be said, and with equal justice, of any other "bitter words," for which men of contemptuous spirits know how to "whet their tongues." If the doctrine which Mr. SANDEMAN taught were true, it would do good to them that believed it. It certainly produces its own likeness in them; but what is it? Is it not "trusting in themselves that they are righteous, and despising others?" Is it not descrying the mote in a brother's eye, while blinded to the beam in their own? *Matt. x. 34-36. There is a very interesting description given in the epistle of James, of two opposite kinds of wisdom. The first is represented as coming "from above;" the last as "coming not from above," but as being "earthly, sensual, and devilish :" that is first pure, then peaceable, gentle, easy to be intreated, full of mercy and good fruits, without partiality and without hypocrisy; this works "bitter zeal, and strife in the heart:" "the fruit of righteousness is sown in peace, and in making peace," by the one: but by the other is produced "confusion, and every evil work." Yet these last are supposed to "glory;" but in glorying they "lie against the truth.* Without wishing to ascribe either to bodies of people indiscriminately, there is enough said to enable us to form a judgment of things by the effects which they produce. To conclude-It is no part of my design to vindicate or apologize for the errors of other denominations. The christian church is not what it was at the beginning; and though every body of christians are not equally corrupt, yet none is so pure, but that if its character were reported by the great head of the church, he would have "somewhat against it.” But whatever errors or evils may be found in any of us, it is not this species of reform, even if it were universally to prevail, that would correct them. On the contrary, if we may judge from its effects during the last fifty years, it would lead the christian world, if not to downright infidelity, yet to something that comes but very little short of it. I am your affectionate friend and Brother, * James iii. 13-18. |