and debased, and all manner of absurdity, both in doctrine and practice, introduced by methods which, like persecution, throw truth and falsehood on a level, and render the grossest errors at once more plausible and more incurable.  He had too much candour and equity to fix general charges of this nature; but he was really (and I think not vainly,) apprehensive that the emissaries and agents of the most corrupt church that ever dishonoured the Christian name, (by which, it will easily be understood, I mean that of Rome,) might very possibly insinuate themselves into societies to which they could not otherwise have access, and make their advantage of that total resignation of the understanding, and contempt of reason and learning, which nothing but ignorance, delirium, or knavery can dictate, to lead men blindfolded whither it pleased, till it set them down at the foot of an altar where transubstantiation itself was consecrated.

I know not where I can more properly introduce another part of the colonel’s character, which, obvious as it was, I have not yet touched upon; I mean his tenderness to those who were under any spiritual distress, wherein he was indeed an example to ministers in a duty more peculiarly theirs.  I have seen many amiable instances of this myself, and I have been informed of many others.  One of these happened about the time of that awakening in the western parts of Scotland, which I touched upon above, when the Rev. Mr. M’Laurin, of Glasgow, found occasion to witness to the great propriety, judgment, and felicity of manner, with which he addressed spiritual consolation to an afflicted soul who applied to the professor at a time when he had not an opportunity immediately to give audience to the case.  Indeed so long ago as the year 1726, I find him writing in this regard to a friend in a strain of tenderness which might well have become the most affectionate and experienced pastor.  He there congratulates him on some religious enjoyments, lately received, (in part, it seems, by his means) when, among others, he has this modest expression:  “If I have been made any way the means of doing you good, give the whole glory to God; for he has been willing to show that the power was entirely of himself, since he has been pleased to make use of so very weak an instrument.”  In the same letter he admonishes his friend that he should not be too much surprised, if after having been (as he expressed it) upon the mount, he should be brought into this valley again, reminding him that “we live by faith, and not by sensible assurance,” and representing that there are some such full communications from God as seem almost to swallow up the actings of faith, from whence they take their rise:  “Whereas, when a Christian who walks in darkness, and sees no light, will yet hang, as it were, on the report of an absent Jesus, and” (as one expresses it in allusion to the story of Jacob and Joseph) “can put himself as on the chariot of the promises, to be