is had to the teaching of the Spirit. It overcomes the heart; it brings it to the lovely state of infantine innocence and simplicity; and renders him who, like St. Paul, was a persecutor of it, a warm friend and advocate.

It is certain that the argumentative mode of addressing unbelievers, and a reliance on external evidence, has hitherto failed. Many of the most learned and able men of modern times, who were capable of understanding the historical, logical, and metaphysical defences of Christianity, have read them without conviction, and laughed at their laborious imbecility.

It is time to try another mode: and all who are sincere Christians will favour the experiment; for they would rather see men converted to the true religion, though they should become fervent, and zealous even to a degree of harmless enthusiasm, than totally alienated from it, and enlisted under the partizans of infidelity.

If men of the world and men of learning' will not interpose to prevent the divine energy, we shall see it produce its genuine effects in all their vigour and maturity, as well in the world of grace as of nature. A secret operation gives life and growth to the tree, and so will it to the human soul. "I am the vine, ye are the branches," says our Saviour: the branches will soon wither and decay, if the sap flows not to them from the vine.

Nec philosophos se ostentent: sed satagant fieri theodidacti. Greg. ix. Ep. ad Univ. Paris.-"Neither let them os tentatiously put themselves off as philosophers; but labour to become men taught of God."

SECTION XV.

Passages from a well-known Book of an anonymous Author, entitled Inward Testimony.

"REAL Christians find, that as soon as they apply themselves to know what is comprehensible in the sacred Scriptures, and to a sincere endeavour to do what is practicable, so soon a faith in its incomprehensible doctrines is produced, and then is fulfilled, that he that doeth the will of God shall know of the doctrines whether they be of God.'

"The divine Spirit concurs with the outward revelation in changing a man's sceptical disposition, and then he is fixed: otherwise he would be as ready as ever to embrace the first plausible argument against the gospel.

'We have some, who, by their mere notional knowledge of revelation, the outward testimony to Christianity, disbelieve the reality or necessity of any acquaintance with the inward testimony, by which the divine Spirit produces a serious spiritual frame, fitting the soul to receive the sanctifying impressions of an outward revelation. They think that reading of sacred Scripture, and forming from thence right notions of Christianity, in order to talk of it, with a going the round of common duties, and a not being guilty of common sins, is the whole of the Christian religion, and all the meetness that is necessary for heaven. A serious heavenly frame suitable to the true notion of

revelation, has no place in them; they ridicule it in others, and name it affectation, rather than any real part of Christianity.

"An ingenious mind may argue for God against the atheist; for Christ against the Socinian; and for the outward testimony of the Spirit of Christ against the deist; and he himself be no real Christian: but no person can well display this inward testimony of Christ in the soul, without the experience of it.”1

SECTION XVI.

Dr. Townson's opinion on the Evidence which is in this Book recommended as superior to all other.

"If the word was enforced by miracles in the times only of its early publication, it has the standing support and evidence of another power, which is still as operative, where we will allow it, as ever. This is declared and promised in the following passage: Jesus answered them and said, My doctrine is not mine, but his that sent me. If any man will do his will, he shall know of the doctrine whether it be of God, or whether I speak of myself.'

Jam hic videte magnum sacramentum, Fratres. Magisteri forinsecùs adjutoria quædum sunt et admonitiones; cathedram in cœlo habet qui corda docet.—August. Tr. 3 in 1 Joan.

"The person who enters on the study of a science, of which he has only a general idea, must receive many things at first on the authority of his instructors. And surely there is no one, who, by his life and works, has such claim to trust and confidence in his words as the Author and Finisher of our faith. If then we really desire to know the certainty of his doctrine; if we have the courage to sacrifice meaner pursuits to the wisdom that is from above, and the felicity of attaining it; we shall study the truth of his religion as he directs, by the practice of its laws. And this method, he assures us, will yield us the repose and comfort of firm persuasion. Continuing steadfast in such a course of discipline, we shall not seek after signs from heaven, nor ask to behold the blind receive their sight, the lame walk, the deaf hear, or the dead raised up. The healing efficacy and blessed influence of the gospel will sufficiently vouch for its truth and excellence.

"The evidence which thus possesses the soul is not liable to be impaired by time, as might an impression once made on the senses; but will shine more and more unto a perfect day. For the practice of religion, by purifying the heart, will raise and improve the understanding to conceive more clearly and judge more rightly of heavenly things and divine truths; the view and contemplation of which will return upon the heart the warmth of livelier hopes and more vigorous incitements to obedience; and effectual obedience will feel and testify that it is the finger of God.

"For is nature able, by its own efficiency, to clear the eyes of the mind; to rectify the will; to

regulate the affections, to raise the soul to its noblest object, in love and adoration of God; to employ it steadily in its best and happiest exercise, justice and charity to man; to detach its desires from the pleasures, profits, and honours of the world; to exalt its views to heavenly things; to render the whole life godly, just, and sober? He, who impartially examines his own moral abilities by the pure and searching light of the gospel, must discern their defects and weakness in every part; and when he well considers the tenor and spirit of this gospel, must acknowledge that he is not of himself sufficient for the attainments to which it calls and conducts its faithful votary.

"What then is it that hath taken him by the hand, and leads him on in this rising path of virtue and holiness; that prevents his steps from sliding; or if his foot hath slipped, raises him again; that keeps him steady in the right way; or, if at any time he hath wandered out of it, recalls him to it; that strengthens him to resist temptations, to endure toils, and so continue patiently in well doing; that, as he advances, opens to his faith a still brightening view of the heavenly Jerusalem, through the gloom which our earthly state hangs upon death and futurity; and animates him to live and walk by this faith?

"If these are exertions beyond the sphere of mere human activity, the question, whence such improvement of soul, and spirit, and life proceeds, will admit of an easy and clear answer. It is God who blesses our earnest petitions that we may do his will, and our sincere endeavours to do it, with