will, it is to be hoped, qualify my readers to judge of the impudence which dictated the supposition, that it was not likely I would deny their allegations, but if called upon, would confess and justify them. Impudence, I am well aware, works wonders in a world constituted as ours is; but surely impudence, when detected and exposed, as I trust it will be in the sequel, may well look prodigiously sheepish,

FIRST CHARGE "That the ordinary means of grace, such as prayer, attending on the public or private worship of God, and the other ordinances of our blessed religion, are of no manner of use to the unconverted; but that on the contrary, God not being found of those who seek him, but of those who seek him not; attending on such means of grace, with a view to benefit in religion, is worse than useless to the sinner; and that it will be to the condemnation of men, that they attempt to work out their own salvation, or to strive to enter into the kingdom of Heaven.”

This charge may be divided into three parts. The first is a gross falsehood. I am well aware, and never cease to preach, that it is only in consequence of the truth, as it is in Jesus, having been in some way or another brought before the minds of the unconverted ;-in other words, that it is only by the divine blessing and influence resting upon and accompanying the means of grace, such as prayer, attending on the private or public worship of God, or reading the scriptures, that any person is or can be brought out of darkness into the marvellous light of the gospel. Secondly, when I am charged with saying, that God is found of them that seek him not, Isaiah lxv. 1. Rom. x. 20. the meaning of my opponents I presume is, that all grace is, properly speaking, preventing, or irresistible, in which opinion, if wrong, I am happy to think that I coincide with the Westminster Confession of Faith, and every

Calvinistic system of divinity ever yet published. Thirdly, the conclusion of the charge is a falsehood. I feel satisfied, and constantly preach, that if it were possible for believers not to work out their own salvation, they would never get to glory.

SECOND CHARGE-" That assurance is of the essence of Faith; or, that no one can by any possibility possess faith, in any degree, without also possessing a full and complete assurance; and that whosoever is not thus perfectly certain of salvation, has the best possible evidence that he is not at all converted to the faith of the Gospel.”

This is a misrepresentation of my views upon the subject of assurance. Unquestionably I admit and preach that although faith in reference to a human testimony admits of degrees, yet when we consider the infallibility of its Author, faith, in reference to a divine testimony, excludes doubt, that is to say, is, and must be assurance. The moment I perceive a fact or doctrine to have been revealed by God, that moment I am satisfied, persuaded, convinced, or assured (it matters not which of these terms be employed) that the said fact or doctrine is true. To this circumstance I presume the apostle John refers, when in the fifth chapter of his first epistle he observes, if we receive the witness or testimony of men, the witness or testimony of God is greater. Greater how? In respect of the subject of which it treats? That is true indeed, but not all the apostle intended, for it is evidently his meaning, from the whole strain of the chapter, to represent it as greater in respect of its infallibility, and as consequently excluding doubt. I remark farther, that wherever this faith exists, the individual who possesses it is conscious that he does so, otherwise we land ourselves in the absurdity of supposing a process of mind which is unconnected

with and independent of consciousness. I do not say that the object of faith is always present to the mind, but I certainly do say, that whenever it is present, we know or are conscious that it is so. But though I admit all this, I am not absurd enough, nor have I so little acquaintance with the first principles of metaphysics, as to maintain that faith in a testimony, and the speculations of our minds upon that faith, are one and the same thing. Consciousness is of course necessarily connected with all that passes in the mind, but it is seldom we either do, or can make our consciousness, the subject of our mature reflections. To be assured that God's testimony is true, and to be able to analyze with accuracy the nature and influence upon our minds of this assurance, are too obviously distinct, to allow me to confound them, as my opponents most perversely assume me to have done.

THIRD CHARGE" That there are two natures in the believer: one of which (which he calls the old or natural man) makes no progress whatever in the divine life, but remains till death in original corruption; while the other, (or the new man, as he denominates it,) being implanted by Christ, and continuing united to him, advances to glory in the heavenly kingdom, in constant opposition, however, to, and in contention with, the old man, until dissolution: but that in the unbeliever there is only one nature; to wit, the old or natural man."

I am inclined to admit this charge, almost in the very words in which they have stated it. It is an accusation (quid risum teneatis?) that I preach the doctrines and even the very words of scripture. Romans, vii, 25-With the MIND I myself serve the law of God, but with the FLESH the law of sin. Galatians, v. 17-For the FLESH lusteth against the SPIRIT, and the SPIRIT against the FLESH; and these are contrary the one to the other; so

that ye cannot do the things that ye would. Colossians, iii. 8-But now ye also put off all these; anger, wrath, malice, blasphemy, filthy communication out of your mouth-9. Lie not one to another, seeing that ye have put off the OLD MAN with his deeds-10. And have put on the NEW MAN which is renewed in knowledge, after the image of him that created him. To be brought to the bar of the Presbytery upon a charge like this is most gratifying, as besides the gross ignorance which it betrays on the part of those who prefer it, it is the best and most unsuspected testimony which I could have obtained, because that of enemies, to the faithfulness of my ministry. To those who are acquainted with the subject it is, I presume, scarely necessary for me to add, that the doctrine of two natures co-existing in a believer, preached by me, and which is made the foundation of this charge, is also sanctioned by the Confession of Faith, chapter vi. sections 4 and 5:†

"From this original corruption, whereby we are utterly indisposed, disabled, and made opposite to all good, and wholly inclined to all evil, do proceed all actual transgressions.

"This corruption of nature, during this life, doth remain in those that are regenerated: and, although it be, through Christ pardoned and mortified; yet both itself, and all the motions thereof, are truly and properly sin."

The only reason why I take any notice of this article is a falsehood insinuated in it. Whilst I maintain that the old

* See also Ephesians iv. 22-24; and Romans vii. throughout. + See also chapter ix. sections 3, 4, and 5; chapter xi. section 1; and chapter xiii. throughout.

nature in itself undergoes, and can undergo no change nor modification whatever, but continues throughout life opposed to the new, I also hold and preach, that that old nature is more and more controlled, mortified, and crucified, by means of increasing strength, and larger measures of grace, imparted to the believer. Of the benefit of this latter view it is evidently the intention of my adversaries to deprive me, from the ambiguous language which they employ, about the beginning of the charge.

FOURTH CHARGE.-"That no evil done in the body, however enormous in its nature, can in any way affect the salvation of him who believes and that nothing in the life or conversation of men, is any evidence of the divine life within."

The former part of this charge is neither more nor less than a distorted view of the doctrine of the Perseverance of the Saints, which along with the Church of Scotland I hold. Let the language of the Confession of Faith, chapter v. section 5, be attended to :*

"The most wise, righteous, and gracious God, doth oftentimes leave for a season his own children to manifold temptations, and the corruption of their own hearts, to chastise them for their former sins, or to discover unto them the hidden strength of corruption, and deceitfulness of their hearts, that they may be humbled; and to raise them to a more close and constant dependence for their support upon himself, and to make them more watchful against all future occasions of sin, and for sundry other just and holy ends."

It is quite evident to my mind, from scripture, that on the

* See also to the same effect, chapter xi. section 5.; and chapter xvii. on the Perseverance of the Saints.