to God in an obscure part of Ireland, amidst a handful of God's people, met together in a barn, and under the ministry of one, who could hardly spell his name! Surely it was the Lord's doing, and is marvellous! The excellency of such power must be of God, and cannot be of man. The regenerating Spirit breathes not only on whom, but likewise when, where, and as he listeth."

This very remarkable fact in the history of our author, will be differently viewed by different readers, in proportion to the discrepancy betwixt their respective theological creeds. In some, the relation will only excite a smile or a sneer. Others, with

whom it is equally vain to argue the point, will account for it, by merely alleging, as not at all wonderful, that the ardent mind of the youth was merely inoculated with the preacher's enthusiasm, which it had been previously so well prepared to receive. Some, again, will take occasion from it, to reprobate all sudden conversions; as if He who spoke, and the structure of the universe arose, could not, but by a slow and systematic process, such as would meet their views, turn sinners" from darkness to light, and from the power of Satan unto God." That Mr. Toplady was the subject of a saving change of heart, was a fact, verified by the whole tenor of his subsequent conduct. And that this change was produced at the time, and by the means, above stated, rests on his own testimony, to which neither reason nor revelation can entitle any to offer a contradiction.

If, indeed, there be any thing staggering in the narrative, it is, that the conversion of an enlightened youth, should have been effected by the instrumentality of a self-constituted, and very ignorant Instructor, of whom there was reason to doubt whether he was even a good man *. • But the grand Agent in conversion has different ways of showing, that the

* See Mr. Toplady's Diary, p. 26.

work is all his own, and that to Him must be ascribed all the glory. Even in a sense which bears on the subject before us, "God hath chosen the foolish things of the world to confound the wise, and God hath chosen the weak things of the world to confound the things which are mighty; and base things of the world, and things which are despised, hath God chosen, yea and things that are not, to bring to nought things that are; that no flesh should glory in his presence t."

It would be no less unwarrantable on the other hand, from the success of Morris, in this instance, or any others, to conclude, that lay-preaching, or any preaching, by ignorant and illiterate men, is at all to be approved, or in any way encouraged. Paul rejoiced that Christ was preached by some, though out of envy, strife, and contention. But while he rejoiced in their success, he must have condemned their spirit, and certainly could not have encouraged others to follow their example. Even great success, in preaching, will not, of itself, be a sufficient proof either of the preacher's piety, or of his call to the ministry of the gospel. The Author of the gospel himself speaks decisively on that point, in the following striking declaration: "Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? And then will I profess unto them, I never knew you; depart from me, ye that work iniquity ‡.

Every man, who thinks at all, will often find his mind perplexed with doubts and difficulties respecting theological subjects of primary importance. It was so with Mr. Toplady. For a considerable time, at least, he was not a little embarrassed in his attempts to balance the evidence of the Calvinistic and Arminian creeds. With great avidity, and with no less Mat. vii. 22, 23.

+1 Cor. i. 27-29.

candour, he read a vast variety of books on each side. Still, however, his perplexity remained, till at length, he providentially met with Dr. Manton's Discourses on the xviith of John; which were happily instrumental in rectifying his views, and in inspiring him with that mortal hatred of the Arminian heresy, for which he afterwards rendered himself so famous. It was in the year 1758 that he was thus freed from what he considered as a dangerous delusion, and obtained a clear and settled conviction of the truth and importance of the doctrines of grace. He never forgot this; and he was wont frequently to say to his friends "that he should, when in heaven, remember the year 1758 with gratitude and joy."

It was not till about four years, after this memorable period, that he ventured to declare himself a candidate for holy orders. Having, however, during the interval, continued to prosecute his studies with unabated ardour*, he was at the end of it, by well directed diligence, and by frequent and earnest prayer, in no common degree, prepared for entering on the work of the Christian ministry. And he was accordingly ordained Deacon, on Trinity Sunday, the 6th of June, 1762.

This was, by no means, regarded by him, as a matter of course, or as a mere ceremony to be gone through, in order to the attainment of a particular end. He had well weighed the importance of the work to which he was thus to be solemnly appointed: Nor did he propose to undertake it, till he could, in the designed and legitimate meaning of the words, sincerely declare, that "he was moved to it by the Holy Ghost." He has asserted himself, what none who knew his character for integrity could doubt,

* It was during this interval that he wrote his translation of ZANCHIUS ON PREDESTINATION—" It was quite a juvenile performance," he says, "accomplished about a year and a half before I entered into orders, by way of filling up a few supernumerary hours."

that having "subscribed to the articles, homilies, and liturgy five separate times, he did so from principle; that he did not believe them, because he subscribed them, but subscribed them, because he believed them." How strange, and lamentable, that it should ever, and especially that it should so often be otherwise, among men, professing to believe, and teach the religion of eternal truth! Nay, how amazing, and how deplorable is it, that so many should outrage all truth, and all decency, by presuming to enter on the work of the holy ministry, with a consciousness of violating the very first principles of common honesty, if not of common sense!

Mr. Toplady, having subscribed to the doctrines of the church of England, ex animo, was prepared to preach them with a degree of zeal and earnestness, corresponding to his firm conviction of their intrinsic truth, and their eternal importance. He had the opportunity of giving practical proof of this, almost immediately after entering into holy orders. The living of Blagdon in Somersetshire, having become vacant, he was inducted into it, in consequence of the application of some friends on his behalf. They had procured it for him in the same way, in which such livings are often obtained. Of the method adopted by them, it would seem, that he was not, for some time, aware. But when, at length, he made the discovery, his tender conscience was troubled, and he never felt easy, till he had resigned his charge.

It would, indeed, have been an awful affliction to himself, and a serious injury to the church, if the injudicious kindness of his friends had obliged him to be silent in his Master's service. But on relinquishing one cure, which he could not hold with a good conscience, he obtained another, in which he laboured with pleasure, because he believed that his way to it was opened by the providence of God t.

In the year 1768 he became vicar of Broad-Hembury, near Honiton in Devonshire. In this comparatively sequestered situation, his spiritual labours were abundant, while his temporal reward was small. His exactions, indeed, were always beneath what the law entitled him to demand; and the clear produce of his living never amounted to the sum of £80 a year. On money however, he set little value: nor did he ever seek after that preferment, to which his talents and attainments might so well have encouraged him to aspire. It was, while the humble vicar of BroadHembury, that he composed most of those writings which would have done credit to the highest Dignitary of the establishment, and which, as a very competent judge has remarked, "will ever render service to the church, and do honour to his memory, while truth and learning shall be esteemed valuable among men *."

It has frequently been the practice of men of distinguished piety to keep a written record of their religious history and experience; a plan which has been found well calculated to maintain warm impressions of gratitude for the past, and to excite pious resolutions to diligence for the future. When such private and personal records have been written, (as was the case with those of Wesley and some others) with an ultimate view to public inspection; they can be regarded as affording but a very dubious test of character. The Diary, however, which was meant to meet no eye but that of the writer, may well be supposed faithfully to exhibit the feelings of his heart, to show the man as he is; and, at any rate, the idea of deception must be precluded, because, in the case supposed, there could be no temptation to deceive. Of this latter kind, unquestionably was the private Diary, which Mr. Toplady began to write, some short

*Wilks' Biographical Dictionary.