take for his subject, some of the most difficult texts or obscure parts of Holy Scripture, such, I mean, as may appear to be more generally useful or necessary to be explained, and which may best admit of such a comment or explanation, without presuming to pry too far into the profound secrets or awful mysteries of the Almighty.

The first observation which we are unavoidably led to make upon this sketch is an expression of approbation, at the free and extended range of inquiry which it leaves to the Preacher's choice. It does not confine his labours to any one particular branch of theology, but leaves the whole science open to his investigation, and thus gives full scope for the exertion of for the exertion of every individual's understanding, upon that subject, with which he is best acquainted, or which he may find it most congenial to his feelings to pursue. To convince men of the truth of their religion, is the primary end of all our endeavours. A second and not less important object, is, to instruct them clearly and thoroughly in its nature and obligations. Both these ends are here amply provided for; the former, by directing our attention to a statement of the proofs of Revelation; the latter, by requiring an illustration of its obscurer parts; and, together, they comprehend almost all which, in a theologi

dences of Christianity, or the difficulties of Holy Scripture, or both. But, perhaps, it will be better, first of all, to transcribe the Founder's own words, and then add a few remarks upon the utility of the plan they prescribe.

"To shew the evidence for revealed religion, and to demonstrate, in the most convincing and persuasive manner, the truth and excellence of Christianity, so as to include, not only the prophecies and miracles, general and particular, but also any other proper or useful arguments, whether the same be direct or collateral proofs of the Christian religion, which he may think fittest to discourse upon, either in general or particular, especially the collateral arguments, or else any particular article or branch thereof; and chiefly against notorious infidels, whether atheists or deists, not descending to any particular sects or controversies, so much to be lamented amongst Christians themselves, except some new or dangerous error, either of superstition or enthusiasm, as of Popery or Methodism, shall arise; in which case, only, it may be necessary, for that time, to write and preach against the same."-Such are the liberal and comprehensive terms in which the Founder has described one portion of the duties of the Christian Preacher. With regard to the other, he is equally judicious, and directs, that he shall

take for his subject, some of the most difficult texts or obscure parts of Holy Scripture, such, I mean, as may appear to be more generally useful or necessary to be explained, and which may best admit of such a comment or explanation, without presuming to pry too far into the profound secrets or awful mysteries of the Almighty.

The first observation which we are unavoidably led to make upon this sketch is an expression of approbation, at the free and extended range of inquiry which it leaves to the Preacher's choice. It does not confine his labours to any one particular branch of theology, but leaves the whole science open to his investigation, and thus gives full scope for the exertion of every individual's understanding, upon that subject, with which he is best acquainted, or which he may find it most congenial to his feelings to pursue. To convince men of the truth of their religion, is the primary end of all our endeavours. A second and not less important object, is, to instruct them clearly and thoroughly in its nature and obligations. Both these ends are here amply provided for; the former, by directing our attention to a statement of the proofs of Revelation; the latter, by requiring an illustration of its obscurer parts; and, together, they comprehend almost all which, in a theologi

cal point of view, it is necessary Christian to be informed of.

for any private

To the extensive sphere which is thus laid open for the researches of the Christian Preacher, we may add the prudent manner in which his duty is required to be performed. There are, in many of those works which have been written for the conviction of heretics and infidels, too frequently to be found a tone of triumphant sarcasm and the bitter levity of satirical reproof. Even the wit and wisdom of the provincial letters of Pascal are, from this cause, not altogether worthy of the unmingled admiration of a devout Christian;* and

*The use of ironical language and railing upon serious subjects was objected to Pascal, by his enemies, even in his own day, and the eleventh Letter is devoted to a defence of his conduct upon this point;-a defence more objectionable even than the fault which was attributed to him; inasmuch as it vindicates his method of controversy, by a very irreverent attempt to prove that irony and raillery have been adopted by the Deity and the Redeemer of the world. Yet strongly as I feel the justice of my remarks upon the style of Pascal, I should scarce have ventured to state an opinion, so contrary to the general prejudice in his favour, had I not been able to add the impartial and decided expressions of Schlegel in corroboration of my sentiments.

"The provincial letters of Pascal, have, in consequence of the wit and beauty of their language, become standard works in French literature, but if we would characterize them by their import and spirit, they form nothing more than a master-piece of sophistry...... Every one must admit that the author, such

when we recollect that it was the custom of Gibbon to gather fresh strength for the warfare of subtilty and sarcasm against Christian truth, by an annual perusal of these very letters,* we may perhaps begin to doubt whether ridicule, severity and reproach, be legitimate weapons in a meek and defensive Christian. I am far, however, from thinking that triumph is not justified by the excellence of the cause we have to defend, or from asserting that the misrepresentations and unfair sophistry of our adversaries, have not on some occasions, been wilful and worthy of strong censure. But I would seriously recommend those, whose only object, if they be sincere in their belief, ought to be the conversion of the unbeliever, to consider whether it is not at all times most consistent with the spirit and precepts of Christian charity, to presume (for who, but God, can know the hearts of men?) that our opponents are as sincere as ourselves. Still more earnestly would I beseech them to reflect, whether it must not have a greater

as he was, employed his genius in a very culpable manner, when he set the example of writing concerning religion, in a tone of apparent levity and bitter sarcasm."-Schlegel on Literature, vol. II. p. 188, 189.

"I cannot forbear to mention three particular books, since they may have remotely contributed to form the Historian of the Roman Empire. 1. From the provincial letters of Pascal, which almost every year I have perused with new pleasure, I learned to manage the weapon of grave and temperate irony, even on subjects of ecclesiastical solemnity." Gibbon's Memoirs of his own Life, p. 67. 4to. ed. of his Miscell. Works, vol. I.