giving it notoriety was necessary; and that means was, the power of working miracles; but this, clearly, did no more than attract notice: For, says St. Paul of one kind, and, consequently, in effect, of the rest: "Tongues are for a sign, not to them that believe, but to them that believe not." That is, they were to bespeak attention, where, otherwise, it was not to be looked for. And, accordingly, having performed this preliminary part, they passed off, and returned no more.

But, Divine wisdom can accomplish the same end, by various means, according as there are various circumstances occurring in the course of the world. For eighty years past, it has pleased God to use new methods of evangelizing the less elevated classes of the English public; and, most substantial have been the results. But, it is proved, by the event, that these means have not influenced the higher classes. Preaching, and devotional association, had no attraction for them. Was, however, nothing to be done, to keep them from sinking into the same dark abyss, into which their class has so generally sunk, in other countries? Yes; God has means, where man sees none. He who gave sight to a blind man, by putting clay upon his eyes, can still use gross means, for sublime purposes; and, accordingly, as far as I can judge, from every appearance within my view, the continual debating about religion, which the differences in this island have occasioned, and must still occasion, until the question is finally set at rest, has done more, than, perhaps, could have been done, in any other way, to introduce a general idea of the importance of Christianity, into the minds of the generation now coming forward into life; and, to dispose them to bear conversations, (and even be interested by them) which their

fathers treated (and, doubtless, without such a mode of engaging, they, too, would treat) with utter contempt and disgust.

I do not flatter myself, that such appearances are universal; but, I think I can assert their reality. It is, indeed, next to impossible, that ingenuous and intelligent minds, should not catch some spirit of enquiry, about a matter thus brought (even so obscurely, before them. All human beings, till trained to better things, are sensitive; but, being so, they may catch useful impressions this way, as well as pernicious ones. In fact, it must be thus, that they shall first get good impressions; and, accordingly, the best of blessings, the Gospel of Christ, has been made sensitive, as well as spiritual. Religion, therefore, must, some way or other, whenever it is to regain its power with any class, begin with impressing itself on the senses. It must embody itself in something, to be a medium of communication, between itself, and, as yet, unprepared minds. Was it, then, unworthy; rather, was it not most worthy, of the Divine wisdom, to reserve means, by which, at this most eventful time, the notion of religion might be, infallibly, forcibly, and continuously exhibited to the rising aristocracy of that country, which seems destined, at this day, to act the most distinguished part, in the present great drama of Providence? And, how this could have been effected equally, by other means, than those in actual operation, I acknowledge, I cannot conjecture. I believe, therefore, most seriously, that, so much of the Roman Catholic religion, as now exists here, was suffered to exist, solely that it might answer this, and, perhaps, still profounder, future purposes. I think so because its present strength is, so evidently, owing to events, which seem

to carry the impress of special Providence. The abstract unlikelihood, of so large a mass, of an opposite religion, having remained, for two centuries and an half, under a Protestant Church Establishment, is little less than self-evident.

If what I say appear far-fetched, let me make this plain observation: Is it not obvious, that, in the present state of the British empire, and during such contests about religion, greater room is left for introducing the subject of religion, into companies, where, in any view, it could be desirable to introduce it, than could be conceived to exist, if all the inhabitants of the empire were Protestants? and, when introduced, could the subject be, in any other circumstances, so luminously discussed? variety, (in any thing,) affording room for a degree of elucidation which cannot be had, where there are no means of either comparing, or contrasting.

I could imagine inferences made from these remarks of mine, as if they tended to check even temperate reformation: but, I admit no such inferences to be just. Headlong attempts, as if our natives, and Hindoos, or Caffres, stood on the same ground, in religious matters, I would repress. But I would throw no obstacle, no chilling consideration, in the way, where the object was to make them, not proselytes, but Christians. They may be Christians, being Roman Catholics; and, until they are Christians, I conceive them not competent to make a choice of a new religious profession.

I do not say, take no step whatever; but, I say, whatever you do, do, on entire, and impartial view of all the good, as well as all the evil, that is now felt, or may be looked for. I think there is much to be done; but, I must ever think, it can be done only

by acting upon all that is already right, amongst the Roman Catholics; as St. Paul acted upon the little of rectitude, the mere shadow of a shade of truth, that he found amongst the Athenians. He viewed their devotions, before he attempted to reform their principles; and though, in all he saw, he saw but one object which was not wretchedly wrong, he passed by the accumulated heaps of error, to make a gentle, and conciliatory use, of that solitary atom of a better element. You see, too, he had acquainted himself with what was good in their poets; and seizes the opportunity of meeting them, on this common ground. Let the zealous Protestants of this day, act, only, toward their fellow-Christians, as St. Paul acted, in this celebrated instance, toward Pagans; and we, at least, need not fear the consequences. If no good be done, no evil will be done. But a strict following such a plan, would do good; for, on such a close examination of the existing case, such good would be found, to work upon, and work with, as, I humbly conceive, to make any wise Christian limit himself to that Catholic endeavour; and, then, leave the rest to Divine Providence.

216

LETTER TO JOSEPH BUTTERWORTH, Esq., ON THE ADVANTAGES OF MENTAL CULTIVATION.

MY DEAR MR. BUTTERWORTH.

WITH this, I put into your hands a letter to your son; which I have written, in consequence of a wish expressed by him, in a letter, some months ago. The date shews how early I attempted to meet' his desire; but the sickliest summer and autumn I have experienced for ten years, have forced me to delay finishing it, until now. I fear, it will not be what he looked for the frequent interruptions were unfavourable to clearness, either of thinking, or writing.

As I am sure your son and you have no secrets from each other, I do not seal it. In fact, I wish you to read it, and to consider, maturely, some things in it: I think you will see, that I, at least, speak soberly, with respect to any improvement I wish him to aim at. What I suggest, in that way, is most deliberately stated: but I cannot hope that fruit will follow, if you do not see things in the same light; and, at least, countenance my suggestions.

Far be it from me, to wish to divert your son, from his lawful and necessary business. But, most seriously do I add, far be the thought from you, of sacrificing his immortal mind, to this perishing world; or of leading him so to devote himself to secular labours, as to leave him destitute of means for a useful, and happy employment of those hours of leisure, which, if he does not take care to secure to