always be endured even by those who on the whole are not indisposed to religion. And in such cases it deserves to be considered, whether it may not sometimes be more adviseable to endeavour, by the former mode of expression, heightened in its meaning, to elevate and reconcile the mind to the doctrines of revelation, than by the latter probably to do nothing more than provoke disgust or prejudice: at least, whether such a liberty may not be permitted to a layman, and in a discourse which is not confined to theological topics. I know that a sacred regard is due to the very language of scripture, and that a wanton or injudicious departure from it is not the least considerable among those causes, by which Christianity has suffered in its most essential doctrines, and been almost reduced to a system of ethics; but it ought also, on the other hand, to be remembered, that condescension to the infirmities of the weak or the prejudiced is a point of much consequence, and which the scripture itself strongly enforces both by precept and

example. Fully sensible of its importance to the success of the gospel, the apostle Paul not only binds it as a duty upon others, but became himself all things to all men, that by all means he might save some. In his speech no less than in his conduct, to the Jews he became as a Jew, that he might gain the Jews, to them who were without law as without law, that he might gain them who were without law*. Let any one compare his discourses before Agrippa and the court of Areopagus with those he addressed to the synagogue, and he will find them, both in style and matter, admirably accommodated to the occasion. In the former, there is nothing that would not do honour to the eloquence of Greece or Rome, and in the latter nothing that is not perfectly comformable with the character of a learned Jew, who had sat at the feet of Gamaliel. And so far as any one partakes of the wisdom and charity of this great apostle, he will be studious of the same pious

*See 1 Cor. ch. 9.

accommodation to persons and circum

stances.

Again: The example of those men who employ every art of human eloquence, and who refort even to the peculiar dialect of scripture, in order to overspread the world with infidelity, vice, and anarchy , may furnish something towards his apology, who endeavours to improve the language of moralists and philosophers to the support of scripture doctrines and practices, or, in other words, of religion and virtue, of order and social happiness.

In the last place, I would observe, in general, that a scrupulosity of temper in

*Of this abuse of scripture expression we have had a remarkable instance in the word regenerate, which some years ago (about the time when the above was written) strangely found its way into our ordinary discourse; so that instead of plain reformation we heard of nothing but regeneration; and to regenerate the laws, constitutions, opinions, and manners of society became the magic language which dwelt upon the lips of every modern reformado.

the use of any lawful means to promote the spiritual or temporal welfare of mankind, receives no countenance either from reason or revelation, or from the conduct of the best and wisest men. And when to this we add the zeal and diligence with which bad men (and eminently at the present period) practise every device to spread universal mischief, who shall deny that it is allowable for every good man, nay, still more, that it is his duty, by every fair and fair and practicable method, to diffuse good; and when it is rejected in one form, to try whether it may not find entertainment in another.

What is here said may perhaps be thought enough to justify any liberty I have taken in the use of language; if not, I must comfort myself in the reflection that my endeavour has been, without any fond regard to particular words or phrases, or any other partiality whatever, to speak up honestly to the reality of things, and to convey important truth with evidence and

impression. And this effect, it is hoped, will not entirely be wanting, at least to those who shall attend seriously and intelligently to what shall be offered. It is to such prepared readers, whose minds are well-disposed towards religion, and at the same time somewhat opened by education, that this small rural labour is chiety addressed; and should it in any degree be of use to establish their principles, or to direct their enquiries, more true satisfaction would thence result to the writer, than if he had furnished out a volume of mere curiosity or amusement to the public at large.

To the first part it was intended to have subjoined a section on human science and literature. This, however, it was afterwards thought proper to omit, as occasions would arise in the following parts for as many strictures of this nature as would sufficiently answer my purpose; which was, to consider human learning simply in its relation to virtue and happiness.