under a temporary influence from divine things, which is any thing but a true, inward experience of renewing grace. Of such, some, after an interval, when the exciting causes are withdrawn, finding themselves morally unchanged, pronounce, not only the excitement to which they yielded, but the whole doctrine concerning an inward work of grace, a delusion; they become open apostates, and are thrown to a hopeless remove from saving power. Others, according to temperament and circumstances, may continue either to observe hypocritically the forms, and imitate the language of the Christian profession, or surrendering themselves to fanatical impulses, may put forth super-scriptural pretensions and experiences, the grotesque and monstrous growth of a diseased imagination and exalted nervous sensibility; by which often the venerable name of Religion itself is rendered the scorn of the godless worldling and the skeptical materialist.

It is, however, none the less true, that "he that believeth hath the witness in himself." It is enough to say, that the "trial of the spirits" is within the believer's province, and the criteria are at hand in the divine word. There is a light in which the false is distinguished from the true; nor should the false be allowed to discredit the true. The analysis of Christian consciousness, we have said, is the verification of the Scripture. But they are reciprocally counterparts. True Christian consciousness goes neither contrary to, nor beyond the Scripture; but with it, and according to it.

In regard to the doctrine of the influence of the Holy Spirit, the great subject of fanatical abuse; we hold this influence to be a fact; we believe it to be neither modal nor mediate, but direct and immediate; neither physical, on the one hand, nor moral, on the other, but supernatural, of its own kind, and not resolvable into, nor explicable by any other kind. And we consider this doctrine as abundantly guarded against all valid objection on the score of fanaticism, by the single position, that this influence is neither a matter of immediate consciousness, nor (much less) of sensible experience. It is simply a fact. It is never immediately felt or discerned in its workings, but only to be inferred from them. It is not seen in itself, but in its fruits. These fruits are distinctly described in Scripture. The presence of the Spirit, in any individual case, can be known only by the consciousness of the "fruits of the Spirit." The warrant to infer the Spirit's agency goes no farther, than his fruits are unequivo

cally manifest; and there is no warrant to attribute to the Spirit any thing in the consciousness, except the legiti mate fruits ascribed to it in the word of God. He who thus holds, can never be a fanatic on this subject. And we need not give up to the scorner this blessed doctrine of an immediate influence of God in our souls, because it has been unwarrantably abused by the fanatic, any more than we need give it up to the skeptic, the rationalist, and the Pelagian, because we cannot explain the mode in which it is exerted.

Happily, there is one sure word of testimony upon which every heart that seeks truth and repose, can fall back, as a safe ground of rest amidst the dangers of skepticism on the one hand, and of formality or fanaticism on the other. "If any one will do the will of God, he shall know of the doctrine." To impartial and earnest study of the sources of sacred truth, let there be joined fervent prayer, and a humble, hearty giving up of the will to God. Let the seeker of truth and peace adopt the sacred poet's prayer: "Show me thy ways, O Lord; teach me in thy paths; lead me in thy truth and teach me; unveil mine eyes, that I may behold the wondrous things of thy law." Let him make practical trial of Christianity and of its promise. There is abundant motive for this trial, if the childlike spirit be not entirely wanting. It is found in the sense of want, of guilt, corruption, bondage and inward contradiction, which he must find, if he truly looks within himself; in the attitude of the Gospel, as coming to meet those wants, and promising to bring forgiveness, holiness, freedom, and harmony to his soul; in the high and holy character of the Saviour, and the pure and elevated spirit of his moral teaching; in the outward tokens of his divinity; in the positive testimony of thousands in every age who have tried Christianity, and found its promise fulfilled in them, while not one has tried and found it fail. With such motives as these, he cannot without guilt reject the trial. Let him then turn to CHRIST, the REDEEMER, even as the little child turns to its mother's arms for refuge and repose, as the sick man casts himself on his physician's faithfulness and skill. Thus shall he be kept from all fatal errour. Thus shall he be led into the knowledge of the truth as it is in Jesus. The God of our Lord Jesus Christ, the Father of Glory, shall give him the spirit of wisdom, and revelation in a sound mind, to the acknowledgement of him. He shall be brought into the living knowledge of those high and holy truths which

are open only to the pure in heart. He shall in this way comprehend, with all saints, the height and depth and length and breadth of the love of God in Christ, which passeth any other kind of knowledge.

Endeavour thus to live; these rules regard;
These helps solicit; and a steadfast seat
Shall then be yours among the happy few
Who dwell on earth, yet breathe empyreal air,
Sons of the morning. For your nobler part,

Ere disencumbered of her mortal chains,

Doubts shall be quelled, and trouble chased away;
With only such degree of sadness left,
As may support longings of pure desire;
And strengthen love, rejoicing secretly
In the sublime attractions of the grave.

ART. IX.-CONVERSION OF JOHN VON MUeller. Translated by Rev. JOHN PROUDFIT, Prof. of the Latin Lan. and Lit. in N. Y. City University.

INTRODUCTORY NOTE.

THE annexed correspondence between Von Mueller, the German historian, and Bonnet, the French philosopher, possesses peculiar interest from the high reputation of the writers, the remarkable conversion to which it relates, and the affecting simplicity with which this event is narrated.

John Von Mueller was born at Schaffhausen, Switzerland, in 1752. He was early instructed by his father, who was a Swiss pastor, in the history of his native country, and thus imbibed that taste which determined his future course. At the age of nine years, he wrote a history of his native city. When afterwards it became necessary for him to choose a profession, he selected the Christian ministry, and began his studies for the church at the age of seventeen, with Michaelis at Gottingen. As yet, however, he had no personal experience of the transforming power of the Gospel, which alone could constitute his vocation to the holy office, or enable him to discharge its duties happily to himself, or acceptably to God. His mind appears, at that time, to have been infected with the rationalism which was beginning to pervade all classes of society in every country of Europe; and he was not likely to be cured of this

by studying with such a teacher as Michaelis. Still his preaching secured approbation, and was attended with just that kind of success, which his worldly ambition led him to desire. It was not long, however, before he abandoned this profession, for what reasons we are not informed, and devoted himself to literary pursuits, following chiefly the bent of his mind for historical studies. In 1778 he published a history of Switzerland, and lectured with great applause, on Universal History. In 1781 he was appointed Professor at Cassel, and it was while he was pursuing his historical studies here, that the light of divine truth broke in upon his mind, in the remarkable manner recorded by himself in his letters to Bonnet, whom he had before visited at Geneva, and knew to be sincerely pious.

The frank and unaffected account which Von Mueller here gives to his friend of his conversion, suggests a multitude of the most interesting reflections. It is true, indeed, that the power and glory of divine grace is displayed in the conversion of persons in the most obscure condition of life, and of the most imbecile and unenlightened minds. But when we see a man endued with uncommon powers, and possessed of great learning, made the subject of this grace, we are apt to be more impressed with the glory of the work. How wonderful must be the power of that Spirit, which could thus, in an instant, arrest a mind like Von Mueller's, rebuke its pride and ambition, dissipate all its prejudices, disclose its poverty and guilt, shed through it a divine illumination, implant in it a new principle, and bring it to give itself and all its stores, in humble faith and grateful love, to the Divine Redeemer! How admirably, too, is displayed, in such a case as this, both the wisdom and the condescension of the Divine Spirit, in adapting the means which he employs to the character and tastes of the chosen objects of his mercy! It is beautifully said by Jeremy Taylor, that when God would bring the Eastern Astronomers to the feet of Christ, he sent a star to attract their gaze and guide their steps. Thus was the New Testament, as a historical document, placed in the way of our historian, as he was blindly groping through the inexplicable confusion of human history; and while it furnished to him the desired clue to the mazes of this labyrinth of events, it at the same time conveyed into his heart the unexpected light of the knowledge of the glory of God, as it shines in the face of

Jesus Christ. How different were the views which he now entertained of the Gospel, from those which he had when he preached it to others, without himself understanding its nature! How different were the motives with which he now pursued his studies, from those by which he was formerly actuated! How little did he now esteem all other learning, in comparison with the excellency of the knowledge of Christ! What new energy and clearness did religion impart to his mind, what new warmth and tenderness to his affections! And how superiour did he find the supports of religion, as his health began to decline, to the failing props on which he had before relied!

Such substantially are the genuine fruits of conversion, in all the various circumstances and characters in which it takes place. And it is but little to say, that the most prosperous turns of worldly fortune, the highest distinctions which literary or political ambition can covet, are as nothing in comparison with the greatness of that change, by which a sinful and dying man becomes a fellow citizen with the saints of the heavenly kingdom, a member of the family of God.

A word further as to Von Mueller's life, subsequently to this event. After passing alternately from the civil duties to which he was called, as baron of the empire, and secretary of state in the kingdom of Westphalia, to his favourite literary occupations, as professor in different universities, all of which he discharged in a manner becoming his Christian professions, he completed his useful and illustrious course in 1809. His works are published in twenty-seven volumes. They are generally characterized by clearness and method of thought, and elegance of diction,-by a deep love of liberty, and moral grandeur of sentiment. Those written subsequently to his conversion breathe also that Christian spirit, and display those more expanded views, the promise of which is given in the letters now offered to our readers.-EDITOR.

LETTER FROM JOHN VON MUELLER TO BONNET.

CASSEL, May 27, 1782.

You love me, my dear and venerable friend; but will you not love me still better, when I resemble you more,when you are assured that nothing shall ever separate us?