shall we do? believed and were saved. On the contrary, it seems to be intimated that only a part of them, gladly received the word, and were baptized. Had they all done so, it would probably have been said, Then they gladly received his word, and were baptised. Instead of this it is said, Then THEY THAT gladly received his word were baptised, &c. implying that there were some who though pricked in their hearts, yet received not the word of the gospel; and were not baptised, and who might leave the place under an impression that the forgiveness of sins in the name of Jesus Christ was a hard saying. There are many it is to be feared who at this day feel guilt to be a heavy burden, and yet never bring it to Christ; but lay it down on some self-righteous resting place, and so perish forever.

It does not follow, however, that all convictions of sin are to be resolved into the operations of an awakened conscience. There is such a thing as a conviction of the evil nature of sin, and that by a view of the spirituality and equity of the divine law. It was by the commandment that Paul perceived sin to be exceeding sinful. Such a conviction of sin cannot consist with a rejection of the gospel way of salvation, but, as soon as it is understood, instantly leads the sinner to embrace. It is thus that through the law, we become dead to the law that we may live unto God.

I may add, the attention of Christians appears to have been too much drawn towards what may be called subjective religion to the neglect of that which is objective. Many speak and write as though the truth of the gospel was a subject out of doubt, and as though the only question of importance was, whether they be interested in his blessings; and there are not a few who have no doubt of their believing the former, but many doubts respecting the latter. Hence it is probable, the essence of faith came to be placed, not in a belief of the gospel, but in a persuasion of our being interested in its benefits. If, however, we really believe the one, there is no scriptural ground to doubt of the other; since it is constantly declared that he who believeth in the gospel shall be saved.

If the attention of the awakened sinner, instead of being direced to Christ, be turned inward, and his mind be employed in

searching for evidences of his conversion, the effect must, to say the least, be uncomfortable, and may be fatal; as it may lead him to make a righteousness of his religious feelings, instead of looking out of himself to the Saviour.

Nor is this all: If the attention of Christians be turned to their own feelings, instead of the things which should make them feel, it will reduce their religion to something vastly different from that of the primitive Christians. Such truths as the following were the life of their spirits: Jesus Christ came into the world to save sinners. -Christ died for our sins according to the scriptures; and was buried, and rose again the third day, according to the scriptures.-Remember that Jesus Christ of the seed of David, was raised from the dead according to my gospel.—We have a great highpriest that is passed into the heavens, Jesus the Son of God, &c. But, by the turn of thought, and strain of conversation, in many religious connexions of the present day, it would seem as if these things had lost their influence. They are become "dry doctrines," and the parties must have something else. The elevation and depression of their hopes and fears, joys and sorrows, is with them the favourite theme. The consequence is, as might be expected, a living to themselves rather than to him that died and rose again; and a mind either elated by unscriptural enjoyment, or depressed by miserable despondency. It is is not by thinking and talking of the sensations of hunger, but by feeding on the living aliment, that we are filled and strengthened.

Whether the above remarks will satisfy Mr. M'Lean that these are "really my fixed sentiments," and that he has greatly misunderstood the ends for which I wrote the piece on which he animadverted, and of course misrepresented my principles as to their effect on awakened sinners, I cannot tell.* Be this as it may, I trust other readers will be under no temptation to do me injustice.

But, whatever danger may arise from those principles which are too prevalent among us, they are not the only errors, nor does all the danger arise from that quarter. Subjective religion is as necessary in its place as objective. It is as true that without holiness no man shall see the Lord, as that without the shedding of blood there is no

*See his Reply, pp. 46, 47. 153.

remission. It is necessary to look into ourselves for the purpose of conviction, though not for the cause of salvation; and though the evidence of the truth of the gospel is without us, and independent of our state of mind towards it, yet this is not the case with respcct to evidence of an interest in its blessings. We have no warrant to expect eternal life but as being the subjects of those things to which it is promised.

I do not perceive, therefore, how it can be justly affirmed, as it lately has been, that "self-examination is not calculated to quiet the consicence, to banish slavish fear, or to remove doubts and apprehensions of our being unbelievers ;" and still less how can it be maintained that 66 peace of mind founded on any thing in ourselves will always puff us up with pride." If the state of our souls be bad, indeed, self-examination must disquiet the conscience, rather than quiet it: but are there no cases in which, through the accusations of others, or a propensity in ourselves to view the dark side of things rather than the bright one, or the afflicting hand of God, our souls may be disquited within us, and in which self-examination may yield us peace? Did the review which Job took of his past life (Chap. xxxi.) yield no peace to him? And though he was not clear when examined by the impartial eye of God, yet were all his solemn appeals respecting his integrity the workings of self-righteous pride? Was David puffed up when he said, Lord, I have hoped in thy salvation, and have done thy commandments? Did John encourage a confidence in the flesh, when he said, If our hearts condemn us not, then have we confidence towards God? or Peter, when he appealed to Christ, Lord, thou knowest all things, thou knowest that I love thee?

Had it been only affirmed, that no peace of mind can arise from the recollection of what we have felt or done in times past, while at present we are unconscious of any thing of the kind, this had been true. The past experiences can no otherwise be an evidence of grace to us, than as the remembrance of them rekindles the same sentiments and feelings anew. But to object to all peace of mind arising from a consciousness of having done the will of God, and to denominate it "confidence in the flesh," is repugnant to the whole tenor of scripture.

A system may contain much important truth, and yet be blended with so much error, as to destroy its salutary efficacy. Mr. Sandeman has expunged a great deal of false religion; but whether he has exhibited that of Christ and his apostles, is another question. It is much easier to point out the defects and errors of other systems, than to substitute one that is even less exceptionable; and to talk of "simple truth" and "simple belief," than to exhibit the religion of Jesus in its genuine simplicity.

In discussing the points at issue, we shall meet with some things which may be thought of too metaphysical a cast to be of any great importance: and had not the effects produced convinced me of the contrary, I might have thought so too. But though the principles on which the system rests are many of them so minute as almost to elude detection, yet they are not the less efficacious. The seed is small, but the branch is not so.

It has been regretted, that any person who drinks thoroughly into these views, is at once separated from all his former religious connexions, whatever they might be; and where the heart has been united, it must needs be a matter of regret: yet upon the whole, it may be best. Whatever fruits are produced by this species of religion, whether good or bad, they are hereby much more easily ascertained. Its societies bear some resemblance to so many farms, taken in different parts of the kingdom, for the purpose of scientific experiment; and it must needs be apparent, in the course of fifty or sixty years experience, whether upon the whole, they have turned to a better account than those of their neighbours.

I will only add, in this place, that though I do not conceive of every one as embracing this doctrine, who in some particulars may agree with Mr. Sandeman, (for in that case, I should be reckoned to embrace it myself,) yet many more must be considered as friendly to it in the main, than those who chose to be called either Sandemanian Glassites. It has been held by people of various denominations; by Presbyterians, Independents and Baptists; and has been observed to give distinctive character to the whole of their religion. In this view of the subject I wish to examine it; paying attention, not so much to persons or names as to things, let them be embraced by whom they may. I am yours, &c.