Though she was no woman of letters, nor had any books in her house except the Bible, Barrow's and Whichcot's Sermons, Howell's History of the World, and the History of England, yet from these few, a great memory, and an extraordinary conception of things, had collected a valuable knowledge, and she talked with an ease and perspicuity that was wonderful. On religious subjects she astonished

me.

As Sunday was one of the daies I staid there, and PRICE was obliged in the afternoon to be from home, I passed it in conversation with his wife. The day introduced religion, and among other things I asked her, which she thought the best evidences of Christianity? The prophecies or the miracles?

"Neither," Mrs. PRICE replied. "The prophecies of the Messiah recorded in the Old Testament, are a good proof of the Christian religion, as it is plain from many instances in the New Testament, that the Jewish converts of that generation understood them to relate to our Lord; which is a sufficient reason for our believing them. Since they knew the true intent and meaning of them, and on account of their knowing it, were converted; the prophecies for this reason should by us be regarded as divine testimony in favour of Christ Jesus. Then as to miracles, they are to be sure a means of prov

ing and spreading the Christian religion, as they shew the divine mission of the Messiah, and rouse the mind to attend to the power by which these mighty works were wrought. Thus miracle and prophecy shew the teacher came from God. They contribute to the establishment of his kingdom, and have a tendency to produce that faith which purifies the heart, and brings forth the new birth.

"But the greater evidence for the truth of our holy religion, appears to me to be that which converted the primitive Christians, to wit, the powerful influence which the gospel has on the minds of those who study it with sincerity, and the inward discoveries Christ makes to the understanding of the faithful by his light and good spirit. This exceeds the other evidences, if the heart be honest. The gospel is irresistible, when the spirit of God moves upon the minds of Christians. When the divine power, dispensed through Christ, assists and strengthens us to do good, and to eschew evil, then Christianity appears a religion worthy of God, and in itself the most reasonable. The complete salvation deserves our ready acceptation. That religion must charm a reasonable world, which not only restores the worship of the one true God, and exhibits, in a perfect plan, those rules of moral rectitude, whereby the conduct of men should be go

verned, and their future happiness secured; but, by its blessed spirit, informs our judgments, influences our wills, rectifies and subdues our passions, turns the bias of our minds from the objects and pleasures of sense, and fixes them upon the supreme good. Most glorious surely is such a gospel."

"But does not this operation of the spirit," said I," which you make the principal evidence for Christianity, debase human nature, and make man too weak, too helpless and depending a being? If voluntary good agency depends on supernatural influence and enlivening aid, does not this make us mere patients, and if we are not moral agents, that is, have not a power of chusing or refusing, of doing or avoiding, either good or evil, can there be any human virtue? Can we in such case approve or disapprove ourselves to God. To me it seems that man was created to perform things natural, rational, and spiritual, and has an ability to act within the reach of his agency, as his duty requires. I think the moral fitness of things is a rule of action to conduct our actions by, and that the great advantage of revelation consists in its heavenly moral lessons, and the certainty of that future judgment and retribution, which has a powerful influence upon a rational mind, and strongly inclines a reasonable being to save his soul, by so acting in this

world as to avoid everlasting misery, and ensure the favor of God, and eternal happiness in another world. This appears to me more consistent with the nature and the truth of things. It is more to the honour of human nature, if I mistake not, and gives more glory to God."

To this Mrs. PRICE answered, that " as she was sensible of the shortness of her own understanding, and believed the faculties of the human mind in general were weak and deficient, she could not see any thing unreasonable in supposing the thing formed depended on, and was subject to the Creator that made it. It cannot be absurd, surely, to say, that so weak and helpless a being as man, depends entirely on God. Where in the nature of things can we fix a standard of certainty in understanding, and stability in practice, but in the fountain of truth, and all perfection?

"But to our better comprehending this matter, let us take a view of primitive Christian religion. Christianity is a divine institution, by which God declares himself reconciled to mankind for the sake of his beloved son, the Lord Jesus Christ, on condition of repentance, amendment of life, and perseverance in a state of holiness; and that we might be able to perform the things required of us, he offers the assistance of his good spirit. This last offer, in

a proper sense, is salvation; for according to his mercy, he saved us, by the washing of regeneration, and the renewing of the Holy Ghost. By grace are ye saved through faith, and that not of yourselves; it is the gift of God.' We find, then, that there are two parts in the Christian religion: one, external and historical; the other, internal and experimental. The first comprehends what is no more to be repeated, though the effects are lasting and permanent, to wit, the life and good works of Jesus, his miracles, death, and resurrection; which declare him spotless virtue, perfect obedience, and the son of God with power. And in the second part, we have that standing experience of a divine help, which converts and supports a spiritual life. It is true, both the parts have a near relation, and in conjunction produce the good ends of religion. The second is the effect of the first. Redemption from the power of sin, sanctification, and justification, are blessings wrought in us by the good spirit of him, who without us did many glorious things, that he might redeem us from all iniquity, and purify unto himself a peculiar people zealous of good works; and that they who live should not henceforth live unto themselves, but unto him that died for them and rose again. But it is in the second part that the excellence of our holy religion con