I have said that it is the expressions which I allow that fixed themselves in Mr. Kelly's mind; and that on these he dwells, as pointing out to him his train of inferences. I will quote his own words. "The employment of the term evangelical' by my friend Mr. Knox, on the occasion referred to, shewed me at once that a very interesting change had taken place in his mind, relating to the points on which he and I had been, from time to time, conversing. The expression, sufficiently evangelical,' coming from him under the circumstances of the case, imported much more-and was intended to do so than their strict interpretation would have warranted."

I except against Mr. Kelly's right to any advantage from these gratuitous assertions. I contend, that the expressions are to be interpreted strictly according to Mr. Knox's known customary usage of them; and that their import is, under no circumstances, more than their strict meaning, according to such interpretation, would justly declare.

Mr. Kelly goes on: "I considered" them "as intended" (such is Mr. Kelly's inference from his gratuitous construction of a phrase in a sense which he himself owns was not strictly warranted); -"I considered" them " as intended to impart to me the fact, that his mind had undergone a change on the subjects on which we had formerly differed; that his former principles were not able to sustain him in a nearer prospect of death and eternity; and that it was to more evangelical views he was now disposed to look for effectual support, when the great trial of his faith should come.

The confirmatory ideas here grow in Mr. Kelly's approach to his conclusions. The term "evangelical," "importing much more than its strict interpretation would have warranted," has now substantiated the additional "consideration" of evangelical "views;"-of course confirming, in Mr. Kelly's mind, the original phrase which he attributes to Mr. Knox, and justifying him in his own regard for coming to that which he holds to be a most

satisfactory conclusion: this conclusion is, then, thus further confirmed.

6

"That my interpretation of his words was a just one, our subsequent conversation proved entirely to my satisfaction." As this conversation is not recorded, it cannot afford any species of proof or disproof to any one but Mr. Kelly himself. "And had I still entertained any doubt on the subject (words which themselves are far from indicative of the strongest moral assurance), that doubt must have been removed by an interesting circumstance that occurred before the conclusion of our interview. When I was about to take my leave, Mr. Knox stopped me,—' Before you go,' he said, my dear Mr. Kelly, you must offer up a prayer for me.' He, then, conducted me into a private apartment, where we knelt down together; and where I prayed in conformity with the principles which sustained my own mind, and which, I believed, were becoming dear to my valued and beloved friend. After I had finished,— Thank you,' he said, my dear Mr. Kelly; thank you.' It is not to be supposed, that Mr. Knox's calling me to pray in this way was an insignificant circumstance. This is far from being the case. It was a very significant token of a state of mind quite different from his former one, in respect to the matters on which we had been in the habit of conversing. Mr. Knox had never, on any former occasion, proposed that we should pray together; indeed I do not think he would have liked it, if it had been proposed by me. He had his own views on this subject,- views which, I believe, led him rather to disapprove of prayer offered in this way. Be this, however, as it may, it is certain that this was the first time that Mr. Knox ever proposed such a thing to me; and I feel myself fully justified in regarding it as among the evidences of that change which his mind had undergone, on the subject of our previous communications."

I lay no stress on the fact that Mr. Kelly's evidence is, throughout, with the exception of the first words, cumulative or constructive: one by one, I will endeavour to break the whole structure down. To the last fact, then,

I now apply myself; the fact of this prayer of Mr. Kelly's; and to the inferences which he draws from Mr. Knox inviting him thus to pray.

This is an interesting anecdote, and very pleasing conclusions are to be drawn from it; but, as it strikes me, not exactly the conclusions which Mr. Kelly has drawn. It may appear presumptuous in me, personally a stranger to Mr. Knox, to say that I think I know him, in this respect, better than his friend Mr. Kelly knew him; and that I understand better than that gentleman understood, the feelings under which he proposed this prayer, and the spirit in which, when it was ended, he thankfully acknowledged its intended benefit. Nevertheless, I do say so, and I shall here allege the grounds of this my assertion. In the first place, though I was personally unacquainted with Mr. Knox, I know, with the utmost intimacy of unreserved communication, those who, for very many years, had been admitted into the confidence of his inmost thoughts and feelings. Secondly, through my access to his most private papers, I know his sentiments on this very subject of intercessory prayer, and the estimate which Mr. Knox made of the "much availing power of the effectual fervent prayer of a righteous man." I know the affectionate esteem with which Mr. Knox regarded Mr. Kelly; that he deemed him a truly sincere and righteous man; "an Israelite indeed," "one in whom there is no guile." For these qualities, Mr. Knox gave his friend full credit; and these far overweighed, in his estimate, the depreciation in which (on certain points of discretion, judgment, ecclesiastical regularity, and doctrinal theology) he felt himself compelled to regard him. Mr. Knox judged no man's servant; to his own Master he charitably left every one to stand or fall. I know that from the prayers of all who were sincerely devout, Mr. Knox looked for aid; that in joining with those with whose hearts he held communion in one spirit, he derived comfort. He asked the prayers of many from whom, in speculative doctrines, he more or less widely differed. He communicated, occasionally, in private

prayer, with some from whom, ecclesiastically, as well as speculatively, he was disjoined. He has prayed with, and asked the prayers of, individuals of various denominations. Wheresoever he saw that the spirit of piety had built an altar; wheresoever that edifice was raised with the living stones of what he deemed the essential catholic doctrines,* there did Mr. Knox acknowledge the presence of a true worshipper; the sympathy of such a votary he cordially valued; and with the outpourings of such a heart in its devotions his enlarged charity disposed him to join. He was not given to meddle with the minor points of opinion, on which they separated; his principles led him rather to let the currents of devotional feeling mingle together in the far more momentous identities in which they agreed. "I think it is the wisest mode (was his avowed sentiment+) to let well-meaning persons go on in their own way; inasmuch as that may be the way best fitted to their particular constitutions." Thus we find him saying in the case of one from whom he was even then avowing his specific differences. "Pray for me, and request to pray for me," was his injunction to two friends with whom he was in habits of the most cordial mental agreement; and, in the same letter, he asks the prayers of those from whom, on the specific point of what are called the Evangelical terms of acceptance, he differed: "Tell my kind and good Mrs. Cleaver, that I request her and her good husband's prayers also.‡ You see what I wish to be the main subject of them.' Of every good person, Mr. Knox valued the prayers.

It is on these grounds that I believe Mr. Knox to have sought the prayers of Mr. Kelly; to have joined

Viz. the Trinity in Unity; the incarnation of the Second Person, very God of very God; and the influences of the co-eternal Spirit, as real as they are necessary, in order to regeneration and sanctification (life and growth). + Unpublished Letter, January 21, 1831.

Namely, "That God would deepen the sense of religion in me; that He would bless me with more of the spirit of prayer; with more of the vital knowledge of the only true God, and Jesus Christ whom He has sent," &c.—Letter, Sept. 11, 1829, Vol. IV. p. 555.

cordially in the spirit of those prayers, and in the tenour of their expression, so far as he could join. In one respect, he and his friend were "like minded:" they were both " having the same love." And well did Mr. Knox know (and now, as superior to all doctrinal considerations, did he feel) that a day was fast approaching when, in the blaze of that one love, all differences of doctrinal opinions would disappear; that to those who were "perfect" in being "thus minded," "if, in any thing, they were otherwise minded, God would reveal even this to them." He was willing to merge the difference in the agreement now, and to wait for the time of full and uniform revelation.

It was not for a man of an enlarged heart, and with the view of the eternal world open before his eyes, to vex his soul by disturbing the harmonies of the spirit of prayer with disputation of those questionable points, which, in easier and less endearing moments, had been the subjects of previous conversations and differences. Even the bodily strength and animal spirits were unequal (and, we may well believe, indisposed,) to arguments implying conflicts on thorny points of theology. He was, probably, in his own* words, at that moment, as unable to argue points, as to get up and walk a mile.” But his heart could respond in sympathy with the affection and devotion of his pious friend. And in rising from the steps of the altar of their common Saviour, it was the spontaneous impulse of a grateful heart, to vent itself in thanks for such comforts as had been drawn down by prayer from the throne of grace, even to the fellow creature whom the grace of God had made an instrument of procuring the blessing.

How much there was of true wisdom, real charity, and Christian forbearance, in this conduct, I feel more than I may be disposed to say. I unhesitatingly aver that here were all; and that the two former graces evinced themselves in a conspicuous degree in the exer

* Letter, June 9, 1831. Vol. IV. p. 631.