From that time I began to teach and preach Jesus Christ, with some degree of knowledge and confidence. From

August, 1797, to January, 1798, I preached a course of sermons on the fundamental doctrines of Christianity. I was now enabled to show, from Scripture, that all men are by nature enemies to God, disobedient to his law, and on that account exposed to his just indignation and curse. I therefore addressed them, not as persons who were already, from education, birth-right, or local situation, possessed of saving faith and other Christian graces, but as sinners, under sentence of death, and who had not as yet obtained mercy. I did not, as before, merely reprove them for particular faults or vices, and urge them to the practice of particular virtues; but told them that the whole of their affections and inclinations needed to be pointed in a new direction, and even their virtues to be new-modelled. showed that this, supposing it done, could not atone, however, for past offences, nor wipe away guilt already contracted; and that sin could not be remitted without satisfaction made to the broken law of God; that neither could purity of heart, and constant obedience in future, recover their title to the reward of eternal life, which had been at first conferred as a free gift by God, and was now wholly forfeited by sin: yet that their case was by no means desperate; for we had the glad tidings to tell, that God had made provision for the complete salvation of sin

ners;

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that he had appointed his own eternal Son, in the human nature, to procure for sinners the pardon of sin, the renewing of their minds, and a title to glory, by his own obedience and sufferings; that in conferring these blessings, God acts as the sovereign dispenser of his own gifts, not in consideration of any merit (for there is none) in the person on whom he bestows them; that a conformity of our will to the law of God, which I formerly considered as the ground of our acceptance, was itself a gift bestowed by God, in consequence of his having first justified, accepted, and adopted us to be his children; that in this great salvation wrought out by Christ for sinners, love to God and man, an abhorrence of evil, and a disposition to what is good, were included as essential parts, inseparably connected with the rest insomuch, that if a man is not renewed in the spirit of his mind, neither

VOL. XV.

are his sins pardoned, nor his person accepted with God. I urged them to attend to what the word of God declared to be their condition; not to be deceived with vain hopes of recommending themselves to his favour by their own exertions; but as humble, needy suppliants, to apply to him, through the merits of Christ, for pardon, and the gift of his Spirit to make them serve him with fidelity and delight; to be diligent in studying the word of truth, which alone can make us wise unto salvation; and having obtained grace from God, to practice diligently every active and every self-denying duty, and to abound in good fruit, to their own advancement in holiness and comfort, to the temporal and spiritual benefit of their fellow-creatures, and to the praise of Him who hath called them out of darkness into his marvellous light. I thought it right often to caution them against judging of their state by transient impressions or emotions of which they might be conscious; but only by a prevailing habitual preference of God's honour and service to their own gratification, appearing in the uniform tenor of their purposes and actions.

The novelty of the matter, and some change in my manner of preaching, excited attention. People began to think more, and sometimes to talk together, of religious subjects, and of the sermons they heard. But I did not yet know of any deep or lasting impressions having been made. The two persons before mentioned as earliest converted had by this time got clearer views of the gospel, were enabled to derive comfort from the word of salvation, and began to bear their testimony to the grace of God their Saviour. They were in use of visiting occasionally a poor infirm woman, who had long walked with God, and who now lived alone in a mean cottage in the neighbouring village. was proposed that they should come together to her house at a time appointed, and that I and some of my family should join them, and spend an evening hour or two in reading, conversation, and prayer. In process of time, different persons, who were inquiring after the one thing needful, hearing how we were employed, and believing that God was with us, were, at their own request, admitted of our party. In this poor woman's little smoky hovel, we continued to hold our weekly meetings, to August, 1799, when she was called

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away to join the general assembly of the firstborn above. Her growth in grace had been very conspicuous, and her death was triumphant.

In summer, 1798, the Lord's supper was dispensed in our congregation at the usual time of the year. For some weeks before I endeavoured, in preaching, to explain more fully, and with more application to the conscience, the nature of the ordinance, and the character of those who, under the denomination of disciples, were commanded to keep it. The exhortations and warnings then given appeared to be accompanied with a Divine blessing. Some of the ordinary communicants, judging themselves to be in an unconverted state, kept back of their own accord from partaking of the sacrament. Others, after conversing with me privately on the subject, took the same resolution. Many of those who might otherwise have applied for admission, forbore to apply. Tinferred this from the comparatively small num. ber of persons applying. For some years before, the number of candidates for admission each summer amounted to thirty, forty, and sometimes near fifty. In summer, 1798, there were not above twelve; of whom nine were admitted. The sacrament was dispensed the same year again in November, on which occasion there were only six more new communicants admitted.

Although the number of communicants was thus for the time diminished, yet the number of those who were brought under concern about their eternal interests was increasing. This concern showed itself chiefly among the younger people under twenty-five or thirty. Their knowledge was yet imperfect. A natural shyness often hindered them long from discovering to others what they thought or felt. They had as yet no friend or intimate whom they judged able, from experience, to understand their situation, or to give them counsel. Some of them began to visit one of the two earlier converts formerly mentioned, from whose reading and conversation they derived considerable benefit. By means of this common friend they were brought more acquainted with each other. One might now observe at church, after Divine service, two or three small groups forming themselves round our few more advanced believers, and withdrawing from the crowd into the adjacent fields, to exchange Christian salutations and hold Christian con

verse together; while a little cousin, or other young relative, followed as a silent attendant on the party, and listened earnestly to their religious discourse.

As the sacrament of the Lord's supper had been much abused, by admitting, without strict examination or special instruction, all candidates who could give a tolerable answer to common questions, and who were free from grosser immoralities; so, it must be confessed that the sacrament of baptism had been still more profaned. Nothing but one kind of scandal was understood to preclude a man from admission to this ordinance. Gross ignorance, or immoral behaviour, only laid a man open to some admonition or reproof; or at most laid him under the necessity of procuring another sponsor, but hardly ever hindered the baptism of his child. Nothing subjects a man to greater disgrace and obloquy among us, than to have his child unbaptized. The dominion of custom in this matter is so despotic, that most parents would choose rather to carry their children a hundred miles to be baptized by a Popish priest than to be refused baptism when they demand it. The superstitious notions and other abuses, attending our celebration of this sacrament, called loudly for reformation. Last year I preached a short course of sermons on baptism. At the same time, agreeably to a recent resolution and recommendation of the presbytery to which I belong, I revived the laws of the church, which had fallen into disuse, relative to this ordinance, particularly that which prohibits private baptism. (Acts of Assembly, 1690, X.) Whenever I baptize a child on a weekday, whether in the church or elsewhere, I give previous intimation of sermon, and after preaching I administer the ordinance in the presence of the congregation. By these means many have been brought to understand better the nature of this sacrament, and to attend to it with more reverence. It had long been customary for the parent to give an entertainment, according to his station, to his neighbours and connexions, immediately after the baptism; by which means this sacred ordinance, instead of being regarded as a most solemn religious service, had degenerated into an occasion of carnal mirth and festivity. The more religiously disposed amongst us have set the example of discontinuing this practice.

In February, 1799, it pleased God to

call home my dear wife, after we had been married little more than five years. She, too, had been growing in grace during the last two years of her life. She laboured for some months under a gradual decline, which impaired her strength, and occasioned sometimes a languor of spirits; but her faith and trust in her Redeemer were on the whole uniform and steady. Her dismission from the body was gentle, without pain or struggle. Her meek and humble behaviour, her growing love to her Saviour, and the joy she expressed at the prospect of being soon with him, were blessed to the edification of our pious neighbours, who often called to visit her. The following month, March, 1799, I began a course of practical sermons on regeneration, which I continued to the beginning of July following. These were attended with a more general awakening than had yet appeared among

us.

Seldom a week passed in which we did not see or hear of one, two, or three persons brought under deep concern about their souls, accompanied with strong convictions of sin, and earnest inquiry after a Saviour. It was a great advantage to these, that there were others on the road before them; for they were seldom at a loss now to find an acquaintance to whom they could freely communicate their anxious thoughts. The house of one of our most established Christians became the chief resort of all who wished to spend an hour in reading or conversing about spiritual subjects. Some who had but newly begun to entertain serious thoughts about religion, and who had not yet come so far as to speak out their mind, would contrive an errand to this person's house, and listen to her talk. She was visited, at other times, by those who were drawn only by curiosity or a disputatious spirit, who wanted to cavil at her words, or draw her into controversy. Such visitors she did not avoid, and at last they ceased to trouble her.

Other experienced Christians among us have been extremely useful to their younger brethren or sisters. Their conversation and example have been the principal means of turning the attention of the young to religion, and of edifying those who have been already awakened. Such persons I find most serviceable auxiliaries. If they be neither prophets, nor apostles, nor teachers, yet their usefulness in the church entitles them to the appellation of helps, 1 Cor. xii. 28.

Nor do I think an apostle would hesitate to acknowledge them, both men and women, in the relation of fellow-labourers, Phil. iv. 3. Nor has success in this Divine work been confined to instruments raised up among ourselves. The same happy effects have, in a certain measure, attended the preaching, the prayers, or conversation of pious brethren, who have assisted at the celebration of the Lord's supper, or made us other occasional visits.

It is observable that the work of conversion has been begun and carried on among this people in a quiet manner, without any confusion, and without those ungovernable agitations of mind, or convulsions of the body, or shrieking or fainting, which have often accompanied a general awakening in other places. One young woman was so much moved in church, in March, 1799, that she wept bitterly, and her friends thought it prudent to convey her out a little before the congregation was dismissed. She was five or six days unfit for going about her usual work. In June following, at the time of our sacrament, she felt emotions of joy, for a few days, to such a degree, as to withdraw her regard in a great measure from sensible objects. Spiritual affections were unusually strong in her, and spiritual objects appeared visible and near; but her sentiments were quite correct and scriptural. A few days afterwards, when her emotions had subsided, she told me that she was at the same time sensible that her mind was somewhat unsettled, but that she found comfort in recollecting the apostle's words, "If we are beside ourselves, it is to God." This was exactly her case. She continues a bumble, lively Christian, and except these two short intervals, she has regularly performed her ordinary work as a maid-servant to the satisfaction of her master and mistress, in whose service she still remains. Another woman, the mother of a family, in April last, was so much moved in hearing a sermon, that of her own accord she left the church. Excepting these two instances, I know of none whose emotions under the preaching of the word discovered themselves in any other manner than by silent tears.

Having lately made an enumeration of those of our congregation whom, to the best of my judgment, I trust I can reckon truly enlightened with the saving knowledge of Christ, I find their number about seventy. The greater part of these

are under thirty years of age. Several are above forty, six or seven above fifty, one sixty-six, and one above seventy. Of children under twelve or fourteen there are a good many who seem to have a liking to religion; but we find it difficult to form a decided opinion of their case. Of persons who have died within these twelve months, three, we are persuaded, and we hope two or three others, have slept in Jesus.

A very considerable number are friendly to religion, and countenance and defend the truth, even while they do not as yet appear to live under its power. A few among ourselves did, for a while, jeer and deride the godly; but such persons are left in so very small a minority, that they have ceased to be troublesome. The Scriptures too are so generally read and referred to, that the truth itself serves to stop the mouth of scoffers. We are sometimes told that the sentiments and language of our people, are much misrepresented, and are the object of much wonder, and ridicule, and invective in other places. But we only hear of such things; they are hardly permitted to come nigh us. The chief opposition arises from those who possess superior scholarship, and acquaintance with the Scriptures. These contend that there can be nothing substantial or necessary in that experimental knowledge which illiterate persons may pretend to have attained; and that it is mere arrogance in them to imagine that they can have a larger share of saving knowledge than men who are greater scholars and better versed in the Scriptures. "Are we blind also?" has ever been the indignant language of carnal wisdom, of literary pride, and of self-righteous presumption.

It is evident that the Scriptures represent all mankind as divided into two classes. These are distinguished from each other in the most explicit manner; and the distinction is marked by the strongest language, and the most significant comparisons. They are called the children of God, and the children of the devil, 1 John iii. 10; the children of the kingdom, and the children of the wicked one, Matt. xiii. 38; the just and the wicked, Matt. xiii. 49; they who are dead in trespasses and sins, and they who are quickened together with Christ, Eph. ii. 1-6. They are compared to wheat and tares, Matt. xiii. 25; to good and bad fishes, Matt. xiii. 47, 48; to sheep and goats, Matt. xxv. 32. In the general tenor of my preaching, especially in

discussing the important doctrine of regeneration, I have endeavoured to keep in view this distinction, and to exhibit it clearly to the notice of my hearers. Many have been not a little offended at such a discrimination; have found fault with the preacher; have complained of uncharitable judgment; pleading that it was God's prerogative to judge the heart; that they hoped theirs was good, though they did not make such a parading profession of religion, &c. The truth has prevailed, however; and some have confessed to me, that their first serious thoughts about the state of their souls arose from the surprise and resentment they felt, on being classed under the character of unbelievers, along with murderers and idolaters, Rev. xxi. 8. But in giving such offensive, though necessary warnings, I had much need of the Spirit of Christ, to repress all asperity of language and manner, to awaken tender compassion for those whom I addressed, and to enable me to speak the truth in love.

I observe among our young converts a considerable variety of frames, but a striking uniformity of character. They are dejected or elevated, according as their regard is more fixed on their own deficiencies and corruptions, or on the glorious sufficiency of Christ. But all of them are characterised by lowliness of mind, by a warm attachment to each other, and to all who love the Lord Jesus, and by the affections set on things above. I know no instances among them of persons trusting for comfort or direction to dreams and visions, impulses or impressions; and hardly an instance of seeking comfort from external signs or tokens, arbitrarily assumed by the inquirer, after the example of Abraham's servant, Gen. xxiv. 14, and of Gideon, Judg. vi. 36-40.

We have not yet to lament any great falling off in those who appeared to have once undergone a saving change. There may be persons who were for a time inquiring, with some apparent earnestness, and afterwards fell back to their former unconcern. I have reason to suspect that there may be several in this situation, though I have not access to know the exact state of their minds. May the Lord discover it to themselves in time! But all, so far as I know, who seemed to have been once truly humbled for their sins, and made to feel in their hearts the grace of God in the gospel, continue thus far to maintain a humble,

spiritual, conscientious walk. They have a constant appetite for the sincere milk of the word, and for Christian fellowship with one another. The younger sort have lost their former levity of speech and behaviour, and are become devout and sober-minded; those more advanced in life have laid aside their selfishness and worldly-mindedness, and are grown humble, contented, and thankful.

The external effects of a general concern about religion have appeared in the behaviour even of those who do not seem to have experienced a change of heart. While the younger people attended a Sabbath-school, those who were grown-up used to spend the evening of that day in sauntering about the fields and woods in gossiping parties, or visiting their accquaintance at a distance, without improving their time by any profitable exercise. Now there is hardly a lounger to be seen; nor any person walking abroad, except going to some house or meeting where he may hear the Scriptures read. Swearings, profane talking, foolish and indecent jesting, have, in a great measure, ceased. At late wakes, where people assembled to watch by the body of a deceased neighbour, the whole night used to be spent in childish, noisy sports and pastimes. Even the apartment where the corpse lay was the scene of their revelry. This unnatural custom, which is still pretty general over a great part of the Highlands, is almost wholly discontinued in this part of the country. They still assemble on such occasions, but they pass the time in reading the Bible or some religious book, and in sober conversation.

In reply to your request of relating a few of the more remarkable cases of conversion which have occurred among this people, I must say that I have little uncommon to communicate. I have mentioned already, that almost all our converts have been brought to serious concern and inquiry in a quiet, gradual manner. To an intelligent observer, the change in the conversation, temper, deportment, and the very countenance of individuals, is striking: the change, too, in the general aspect of the manners of the people, is conspicuous. The effect is thus, on the whole, obvious; yet there are few particulars in the case of each person, which, taken singly, will appear uncommon, or worthy of being detailed in a separate narrative. We have no instances of persons remarkable for profligacy of manners or profaneness of

speech, who have been reclaimed from such enormities; because there was none of that description to be found in our society. The change has been from ignorance and indifference, and disrelish of divine things, to knowledge, and concern, and spiritual enjoyment. Neither are there among us examples of persons suddenly struck and impressed by some alarming event, or singular interposition of Providence. The word of truth proclaimed in public, or spoken in private, has been almost the only outward mean of producing conviction of sin, and confidence in the Saviour. In every single case the power of God is visible in the effect produced; but there is little" diversity of operation." Instead of endeavouring to paint the beauties of holiness in the scene around me, I rather wish to prevail with you and other friends, who know how to enjoy such a spectacle, to come and see.

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I have thus, my dear sir, endeavoured to give a concise view of the prosperous state of religion in this congregation, for the last two or three years. We still have the happiness to find, from week to week, that the same concern and awakening is spreading around, and extending to some neighbouring congregations. Within these few weeks, persons from six and seven miles distance have called here on a Sabbath morning, under evident concern about their souls. On a succeeding Sabbath, the same persons have called again, introducing a relation or fellow-servant, under similar concern. All of these, so far as can be judged from present appearances, are in a hopeful way. Such is the manifold grace and lovingkindness with which it has pleased the Lord to visit this corner of his vineyard. I trust that all our Christian brethren, who may receive the joyful intelligence, will join us in praying, that God may continue to water, with showers of blessings, this vine which his own right hand hath planted;" and that no boar from the wood may be allowed to waste it, nor worm at the root to smite it that it wither.

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HOLINESS.

It is holiness we want above everything else; holy principles, holy ministers, holy discipline, holy tempers, holy sermons and prayers, holy habits and conduct. Nothing will compensate for this. If the churches are not advancing in holiness, we cannot be surprised that there are few conversions -little spiritual life.—Guyer.