to declare it, but so to declare it, as, if possible, to obviate all prejudices against it, whether national or individual; that it might no longer be "to the Jews a stumbling-block," nor "to the Greeks foolishness"—was the unbroken purpose of his efforts, the darling object of his soul, and the fixed end of his life. For himself he had no thoughts, but of the crown of martyrdom ;—no views in this world, but of persecutions, of sufferings, and of death.

With these designs, and these expectations, all his proceedings were consistent: and well did it behove him (following therein the unerring footsteps of his divine Master) to unite the wisdom of the serpent with the innocence of the dove. So far, then, did he actually become "all things to all men," that, having to do of necessity with men of various descriptions—Jews and Gentiles, nobles and plebeians, learned and illiterate, philosophers and rustics; men of lively imaginations, but defective judgment, and men of weak minds, but strong prejudices—he thoughtfit to enter freelyinto their several notions and conceptions of things; to talk to them (if I may so express it) in their own way, and reason with them upon their own principles: and so, partly by refuting their errors upon admitted grounds; partly by giving way to harmless prepossessions; and partly by setting before them the advantages and the beauties of the Christian system, in such points of view as were best suited to their several habits and capacities, to invite and guide them into the kingdom of heaven—that is—into a cordial acceptance of the Gospel-covenant. This, in St. Paul's acceptance of the words, was "becoming all things to all men," that he "might by all means save some."

Would to God we could now see, not only such persons as apparently devote their lives to the business of conversion, and seem to compute the value of their labours by the number of their proselytes; but even those, who burn with a purer zeal for the honour of God and the advancement of religion, proceeding half so judiciously, as this most ardent and zealous Apostle! But, of too many of them, it may justly be said, that this temperate and considerate way of going to work does by no means accord with their sanguine and impetuous turn of mind. No! they will rather

assail the fortress on the most inaccessible side, than go a single step to the right or left, for what advantage soever. They will not even wait for the benefit of time, and of second thoughts. They will directly contravene every man's notions, and urge him in the very teeth of his most inveterate prejudices; insist, at the precise moment, when it would be their policy to refrain; and raise irritation, where it is most needful to conciliate; and thus, by all means, raise a host of enemies against themselves and their cause.

The just line of moderation, between a base and temporizing spirit of concession on the one hand, and a stern and peremptory demand of absolute conformity, on the other, is not, perhaps, in all cases, very easy to be drawn: but, as the exercise of a sound discretion, on this question, is of vast importance, not only to those persons, who undertake the critical office of making proselytes from error to truth, but to the cause of truth itself, and of that Gospel, which came forth from the God of truth ; it behoves us to consider, what general rules and particular cautions may be necessary for our guidance in this charitable work.

Let me, however, premise, that it can rarely be a duty, or even a matter of option, to engage in so arduous and delicate a task, as that of correcting the opinions or reforming the practice of any persons, for whose conduct we are in no respect answerable; unless, on the one hand, their errors turn upon such points, as are universally allowed to be of vital importance; and, on the other, both reason and experiment afford a prospect of success.

There may be persons, who, for party or political reasons, may be eagerly solicitous to bring as many as possible into the pale and nominal profession of their own communion; caring very little, at the same time, whether they have any real feeling of religion, or any sound knowledge wherein it consists. Such advocates as these may well be expected to become "all things to all men," in the worst sense of the words; the means are well suited to the end; and it is probable enough, that the kind of proselytes, whom they seek, may easily be gained by such methods.

But what we are now called upon to consider, is, in all respects, a very different affair. We have to enquire, what mode of proceeding and address is most likely to effect our purpose, when we undertake to reform profligacy, vice, and irreligion; —to convert nominal into real Christianity; and, in the prosecution of such a design, to become all things to all men, in the extreme and worldly sense of the terms ;—in other words—to employ craft and disingenuous artifice—would not be less impolitic, than it would be inconsistent and culpable. To deceive men into piety and virtue, if it means any thing at all, can only mean—to make them act in a way that appears consistent with piety and virtue, without any really pious or virtuous motives; that is to say, to leave their minds—their principles—the true source and seat of error—exactly where we found them.

Such, in fact, must be the result, when, through fear of disgusting the world, we condescend to hold the language of the world :—when we propose to effect the reformation of sinners by talking to them about comfort and consistency ;—about decency and regard to character;—in short—by holding out to them mere worldly motives; and, like true Epicureans, instead of urging them to

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