have not learned. I would be willing to know them, but I fear to promise you lest I should fail, for you know that we have not always a taste for every kind of reading.

Minister. If you may possibly be wrong, and I may possibly be right, then you may be now neglecting mercy, and rejecting heaven, and in the hour of final conflagration you will feel how much activity was called for at the present hour of your indolence, because your mistake can never more be rectified, and your failure will continue unendingly. For the sake of a possible fortune men will toil. Will you not for the sake of a possible happy for ever, read a few books attentively?

Unbeliever. Perhaps I ought to read something as you request; but you know we are often called away by pressing business. Visiting friends sometimes makes us forget our studies, and furthermore, what few pages I have seen on this subject, were somewhat dull to me. I fear that I may find the investigation irksome to one of my habits and accustomed indulgences.

Reader, the following fact is that which I wish you to note, and avoid forgetting it, lest God should make you remember it at an unwelcome hour. If that man's friend had pointed him to a faint probability only of doubling his estate by a moderate exertion, and no risk, he would have embarked in the effort. If he had told him of only a distant danger, which threatened his fifty thousand dollar farm, he would have been vigilant, and that speedily. But to inquire after joy and splendour everlasting, to watch against eternal loss, he could not be influenced. Nothing could move him to begin. What is the reason of this? It is because we have an appetite for any thing rather than the true religion. The rolling rock moves down hill with ease

Fallen man climbs the hill of truth with difficulty, even when he wishes to ascend. How swiftly then may he rush when he seeks the dark vale of falsehood below.

The second remedy, called the all-powerful.-We come now to the second part of the inquiry, concerning the cure of infidelity. The remedy which is infallible, which never fails, is called the experimental evidences of Christianity. This remedy is indeed invincible. Millions have used it with success, and no one has ever used it in vain. It may then be asked by some, why are there any unbelievers? Why is not every infidel cured? The reason is, they will not use it. Dear reader, do not think this metaphorical rhapsody, or figurative expression, the result of strange enthusiasm. We mean what is written. We mean that there is a cure which all might use, many have used, thousands will not use, and that it is actually all-powerful. Furthermore you shall understand us, and understand the modus operandi of the remedy, if you are not afraid to follow us, and to observe faithfully, and to meditate honestly, of that which concerns you. You are capable of seeing this subject through its length and breadth, and if you do not it shall be your fault and not ours, for with the help of God we will place it before you. We have resolved on child-like simplicity; and for the purpose of keeping at a distance from every thing obscure, we must ask you to remember first principles, of which we are all aware already, and concerning

which there is no dispute. There is no difference between us concerning three principles, or acknowledged facts. That these facts may be made more distinct, defined, and observable; we will divide this chapter into sections, and devote a section to each one.

SECTION 1.

Experimental testimony is the strongest evidence which exists.-If we were to see a man of truth and probity approach a pile of new and strange fruit, and after partaking of it declare, that its taste was singular ly delightful, and that its effect was immediately exhilarating beyond the excitement of wine; we might believe the statement, or we might not. One man might believe, and another might discredit the avowal. If we were to see ten more individuals, of equal respectability, approach one after the other and partake, each one declaring forthwith that the taste was strange, but delightful, and the result rapid exhilaration; the evidence would be much strengthened by their statement. Add one hundred more, and the testimony might be called more than convincing. But it still does not entirely equal our own experience, when we partake and find it as declared. Experimental testimony is the strongest evidence by which we are influenced.

SECTION II,

Man cannot feel by simple effort, and by mere re solve. Should some one of boundless resources, offer you an estate equal to a nation's treasury, provided you would love, with glowing attachment, the son of a Russian officer; his name you hear, but he is an entire stranger; you could not succeed by simply trying to do so. Our affections are not moved in this way. No matter

how much you might desire to win the prize, you could not arouse in your bosom a devoted affection by mere resolve. You might act the hypocrite, but nothing more. Suppose you were offered a large amount of gold, if you would hate, with sincere abhorrence, some one who had been long dead, (say the father of Demosthenes, the Athenian orator,) you could not rouse yourself into vehement commotion, unless it were hypocritical agitation, for all the gain which could be offered you. Man cannot feel by simple effort, and by mere resolve. If we could not either love or hate these objects of our entire indifference, because we wished it, we would do well to remember that the difficulty would increase, were we asked to hate purely the object of our devoted love, or to love with ardour that which we cordially detested. We cannot in this way move our souls at will in any course we choose.

SECTION III.

That which disposes us to feel when we hear it, does not increase in force by frequent repetition.—If I tell you of a murder which does not move your feelings, then repeat the same facts and circumstances, but find that there is some reason why you do not feel, I am not to expect success by frequent repetition of the same narrative. If I were to go over the same detail every hour throughout the month, and should others take it up, and a thousand men tell it over, you might grow weary, but never tender. Nay, should any one relate a most affecting history, which caused you to weep profusely, you would begin to weep less before the week was out; were he to relate the same each day, and before the year was ended, should this custom be continued, we question if you would feel at any incident in the narrative.

Our feelings can never be coerced by mere repetition of the same.-Reader, thus far we have spoken the common sentiment, and the common language of men. This they all say, whether pious or ungodly. We presume, then, that thus far we are agreed. We have never known these plain principles, and these simple every day facts disputed, until they are used in connection with religious truth. These simple truths have been the experience of every one oftener than they can remember, and we have never known them controverted, until they were found to be a lever which overturns infidelity, and then we have heard them denied by those who had before concealed their hourly undeviating verity. Read these first principles over again, and if you deny their existence, let it be before we come to their application.

CHAPTER XXXIX.

The all-powerful remedy.—It is not so proper to say of the Christian he believes, as to say he knows. We mean the full-grown Christian. The infant cannot walk, cannot sit alone, cannot lift a pound; yet it is of our race. There is so much difference between the performance of an infant and that of the tall man, that we can scarcely see their resemblance, but the infant is a child of Adam, a member of our family. The Bible calls a weak Christian, a babe in Christ. Others, fullgrown men and women, in Christ Jesus. that in the present age, the most with whom we meet

It is true,