eye

argument? no; I had feen them both repeatedly ufed, with little or no effect on the mafs of the people, among whom the effect was, on all accounts, chiefly to be defired; because they are most exposed to the mifery refulting from the want of a guide, and the delufions of a fallacious one. The grand attack on Chriftianity having been made in a popular mode, a popular mode of repelling it appeared to me likely to be moft effectual. To learn this popular mode, should I repair to the dreary schools of metaphyfics? fhould I unfold the rolls of history so often prefented in vain to the of the unbeliever? Should I not rather go to the churches of the great city, where thronging multitudes crowd for admiffion, and ftand on tiptoe to liften to the preacher as to a living oracle? there, amid much impropriety of accent, vulgarity of language, and extraneous matter, (a fpecies of oratory little to be approved, by a mind verfed in the ftudy of classical models,) I discovered the charm which won the hearts, and through them convinced the understandings of the multitude. The charm was no other than a difplay of the fpirit's evidence, and the doctrine of grace. I wanted an effectual principle to proceed upon, and I fought it not only on the fhelves of deferted libraries, but also in the living world, under the guidance of experience. I fought and found a principle, which might, I thought, make

producing belief in their readers or hearers. Rouffeau fays, "Boyle's Lectures might have been written by a fociety of unbelievers." It may be doubted whether the Warburtonian, Bamptonian, and other lectures of a fimilar kind have produced much advantage to the cause of piety and true religion, notwithstanding the benevolence of the inftitutors and the ingenuity of the lecturers. They keep alive objections, (brought forward to furnish subject matter,) which left alone would die and be forgotten. A 6

its

its way, like the books of Paine, and the example of France; not among the learned few only, but alfo among the mixed multitude that conftitute the people, or, if you pleafe, the populace. The poison was epidemically diffufed, and required an epidemical antidote. Something was wanted to touch and meliorate the HEART of the whole people. The understanding of the multitude ufually obeys the impulfe of the heart; and when the main fpring, the heart, is in its proper place and ftate, the whole machine performs its office with few and fhort deviations from rectitude.

Addreffes to the heart, founded on the doctrine of divine influence, I had obferved, in the crowded congregations of the metropolis, to be productive of pure morals, warm devotion, diffufive charity, and the strongest attachment to the Chriftian religion. I had feen, if the human eye can presume to judge, the moft unfhaken faith among the poor, to whom the Gofpel was preached by men, poor themselves, and fcarcely better furnished with human learning, than the fishermen of Galilee. The Holy Spirit's energy was their favourite doctrine, a doctrine no lefs fublime and confolatory, than found and true. The good which I found in their matter I adopted, while I endeavoured to avoid the apparent evil of their manner. It is their manner which gives offence; and prevents among the higher ranks, whofe welfare is as dear to the benevolent preacher as that of the loweft, the diffusion of the most falutary doctrine of the Gospel. I reprobated all irregularity in their proceedings, wishing all things to be done in order. I exploded all ranting in the pulpit, all theatrical tricks, all hypocritical extravagance, all ignorant effrontery; but, feparating the wheat from the chaff, I retained the found doctrine of the Spirit's energy,

founded

founded as it is in fcripture, enforced in the plainest terms by the church, and recommended by the eloquence and arguments of the most regular, most learned, and exalted divines of this and all other countries of Christendom *.

I have intimated in the following pages, that I purposely chose this topic, for reviving Chriftian faith and practice, and dwelt upon it the rather, because I had obferved, that it had been neglected by recent and refpectable divines, and even exploded with marks of contumely. Since the prevalence of methodifm, it had been branded with the epithets, myftic, fanatic, enthufiaftic.

REGENERATION.

It would be tedious to introduce the numberless paffages from late authors, who have joined in discountenancing the doctrine of the Spirit's agency, in accomplishing what the Gofpels call It fhall fuffice to quote one paffage from a living writer, a divine still more refpectable for his talents and virtues, than his exalted rank in the Church of England, though, as a man, liable to error. The following are the words of Archdeacon Paley:

* From Erafmus to Secker, Townfon, Horfley, and many more, befides those cited in this volume.

Even PELAGIUS, (whofe real name was MORGAN, (Marigena,) whence the latinized name PELAGIUS,) even Pelagius himself be lieved in the agency of the Divine Spirit, though he has given rife to the famous fect of Pelagians, who deny it. Pelagius was grofsly mifreprefented. We have his own words confeffing his belief in this article. The reader may find them in WALL on Infant Baptifm. This paffage of a native of our island, Morgan or Pelagius, a Welshman, is two hundred years older than any writing whatever extant by a Briton. MORGAN was a very able man and, for learning, at that age, an bonour to our country. Controverfialifts must fix on fomehody to write against, or they would want a fubject. But Pelagius (or Morgan) appears to have been a believer in the doctrine of grace.

"If

"If any one afks-what the expreffions in "fcripture, REGENERATE—BORN OF THE SPIRIT"NEW CREATURES, mean ?- -WE answer, that 66 THEY MEAN NOTHING! NOTHING TO US!66 NOTHING TO BE FOUND, OR SOUGHT FOR, IN THE PRESENT CIRCUMSTANCES OF CHRIST66 IANITY *!"

Such words uttered in the most peremptory manner, by high authority; the authority of genius, learning, and eminent station in the church, are counterbalanced, as they ought, by authority of, at least, equal weight, in paffages quoted in the following pages. Add to this, the decifion of the Church, difplayed in her articles and liturgy, and the weight of authority will preponderate in favour of the Spirit's agency, in producing the change called regeneration. In producing this change, it unavoidably produces the highest evidence in the mind of the believer, and leaves him fully convinced of the truth, as well as excellence of Christianity. Faith is the gift of God-" and "he to whom God has given faith, wants no "proofs; while he who is deftitute of faith "will not be convinced by any demonftra❝tion t."

* See Paley's Sermon preached at the vifitation of Edmund Lord Bishop of Carlife, July 15, 1777; printed for Faulder.

Cui fidem largitus eft Deus, probationes non requirit; qui fide "caret, nulla illi fufficiet demonftratio."

Huetii Præfat. ad Demonft. Evang. page 7. Huet wrote his " Demonftration" to bring the reafoners to liften ;but acknowledges that grace muft produce true faving faith. He fays, "Probari poteft Religionis Chriftianæ veritas eo genere demonftrationis, quod non minus certum eft quam demonftrationes ipfæ geo"metricæ.""The truth of the Chriftian religion may be proved by " a kind of demonftration, not lefs certain than the geometrical."-Yet still he acknowledges, that after all-Faith must be given by God, and that faving faith arifes not from demonstrations.

The

The fanctifying power of the Spirit, on the heart and life, is the highest of all evidence to the truth of the Chriftian religion; and it is not neceffary to a faving faith, that a plain man should know any thing of demonftrations.

But let not the fuperior value and importance of the internal evidence entirely fuperfede the external, or render it fufpected of wanting a firm foundation.

The external evidence is to thofe who are to teach the people, and to anfwer gainfayers, of great importance; and it is of importance to all, fo far as it is within the reach of all, which fome of it certainly is; but the internal evidence is the SEAL; and till that is applied and fixed, faith will be found to fluctuate, and the mind be led to waver, by the firft ingenious objector, who may have recourfe to fpecious learning, to plaufible fophistry, or even to burlefque and ridicule.

Nothing could be farther from my intentions, than to fet at nought the external evidence of Christianity. All forts of evidence are to be defired, which can by any means influence human beings, in fixing their choice, and directing their conduct, refpecting matters which involve their happiness, present and future. The external evidence may lead to the internal; as the light of a taper may serve to guide a wanderer out of a dark cavern, till he comes to the open day light, when the living luftre of the Heavens will render the taper useless, and even extinguish its dim light by overpowering radiance.

But if men are to be taught of God, it has been afked, will not the miniftry be rendered useless? what is left for the clergy to do? I anfwer, that

God