whatever savours of fraud and imposture, can be no part of the wisdom from above, can never come from God. When, therefore, you can bring one of these adversaries to consider attentively and argue calmly on the points that divide us, you will soon find his own reason on your side.

But although you who have the care of souls were ever so capable and ever so willing to bring the strayed sheep into the flock, to enlighten and convince your adversaries, yet it may perhaps still be said, that there is an insuperable difficulty in coming at them, that they are so many deaf adders that stop their ears and hear not the voice of the charmer, charm he never so wisely. This, I grant, is a great difficulty, but do not think it an insuperable one. Opportunities may be found, and sometimes offer of themselves, if they are not overlooked or neglected.

The work, I own, might be more easily done if Papists could be brought to seek instruction and attend your sermons. But even where this cannot be hoped for, may not something be done by conversation? Occasional discourse, I say, that imperceptibly glides from one subject to another, may be so conducted by a prudent person to those topics he hath a mind to treat of, as if they naturally arose from what went before, or came by accident in the way. We may observe that, whenever the inclination is strongly set towards a thing or bent on any purpose, handles for attaining it do now and then present themselves which might otherwise never be thought of.

The Protestant friends and Protestant relations of Roman Catholics may furnish occasions of your meeting and conversing with those whom you may perhaps think you cannot so properly visit at their own houses; though it were to be wished that good neighbourhood and the friendly commerce of life was not interrupted by difference in religion. It is certain that the very same doctrine which a man would never read in a book or hear in a sermon, may sometimes be insinuated in free conversation: that a subject, which, if proposed at once might shock, being introduced by degrees might take: that what comes as it were from chance is often admitted, while that which looks like design is guarded against: and that he who will not seek instruction may nevertheless receive it.

And even in those cases where you are utterly excluded from

any immediate intercourse with your Popish parishioners, if the more religious laymen of your parish were sufficiently instructed in the chief points of the Popish controversy, I apprehend it might often lie in their way to give a helping hand toward the conversion of Papists; who, although they will not submit to be taught, may yet condescend to teach, to inform those that shall appear inquisitive, to resolve a doubt modestly proposed; and may by such means be drawn into an argument before they are aware of it. Neighbourhood gives opportunities, and dependence gives an influence; all which opportunities and influence might, one would think, produce something, especially if managed and improved with skill.

There is, doubtless, an indiscreet, warm, overbearing manner; and in the hands of those who have it the best arguments are weak, and the best cause will suffer. There is, on the other hand, a gentle, prudent, and obliging way which would be an advantage to the worst, a way that softens the heart and prepares it for conviction. Would you in earnest make proselytes, follow St. Paul's example, and in his sense 'become all things to all men,' that you may gain some. Adopt as much as you conscientiously can of their ways of thinking; suit yourselves to their capacities and their characters; put yourselves in their places, and then consider how you should like to be dealt with, and what would offend you. If your intention is rather to gain a proselyte than to triumph over him, you must manage his passions, and skilfully touch his prejudices. To convince men, you must not begin with shocking, angering, or shaming them.

I do not mean that you should favour their prejudices, or palliate their absurdities; on the contrary, when you have once obtained a favourable hearing, when you have prepossessed them with an opinion of your own candour, when, by a skilful application of precept upon precept, line upon line, here a little and there a little' (to use the prophet's language), you have in some measure made them sensible of errors and wrong principles,—you may then proceed to set the wickedness of their practices and the absurdities of their superstitions in the strongest light, and paint them in their true colours.

I told you before that it was not my design to furnish you with arguments against the Church of Rome, which I conceive you are

already sufficiently provided with. All I intended was to give you some general directions about the use and application of them.

Before I quit this subject I must recommend it to your care to acquaint yourselves with the state of Popery, and diligently to watch over its progress or decrease. In order to which it is highly expedient that you inform yourselves annually of the numbers of Papists within your respective parishes. Your own discretion will show you the easiest way for doing this. One thing I will venture to say, that it is not impossible to be done, and I am sure it ought to be done.

I believe you are not ignorant that some measures have been formerly taken in several parts of the kingdom, I mean by itinerant preachers in the Irish tongue, which failed of the desired effect; other measures are also now set on foot by charity schools, which it is hoped may have better success. But neither the miscarriage of the one, nor the hopes of the other, should prevent every one of you from setting his hand to the plough, as opportunity serves. The Protestant preachers in the Irish tongue failed of success for want of audiences; and this was without remedy. But that which did not do in one time or place may, perhaps, succeed better in another. At least, I wish it were tried, if any amongst you are sufficient masters of the language. As for the Protestant schools, I have nothing particular to say, more than recommend to your perusal what hath been already published on that subject.

But all methods, I fear, will be ineffectual if the clergy do not co-operate and exert themselves with due zeal and diligence for compassing so desirable an end; which, if it were once set about with the same earnest and hearty endeavours that the Popish clergy show in their missions, we should, I doubt not, in a little time see a different face of things, considering the great advantages that you possess over your adversaries, having such superiority of education, such protection from the laws, such encouragement and countenance from the government: in a word, every reasonable help and motive is on our side, as well as the truth of our cause.

And yet, as things are, little is done; which must undoubtedly be owing, not so much to the difficulty of the work, as to the remissness of those who ought to do it. In the beginning of the Reformation many proselytes were made by Protestant divines. Was there then less prejudice on one side, or more ability on the

other? Nothing of this, but only a greater measure of zeal and diligence in the Reformers. It must, without doubt, to any indifferent observer seem a little unaccountable that in a country where the true religion hath been so long established, there should yet remain so great a majority involved in blindness and superstition. This, I say, will hardly be accounted for if the clergy are supposed with due care and pains to discharge their duty.

An habitual or a prevailing neglect may perhaps still incline some to think that this is no part of their duty. Others may be apt to conclude that where there is no penalty appointed by the law of the land, there is no obligation. But surely it must be very wrong and very strange for a Christian pastor to measure his duty by the rule either of law or of custom. There is a rule of conscience and a rule of Scripture, and by these rules it is evidently the duty of parochial clergy to labour the conversion of those who are infected with idolatry or superstition within their several parishes. But, besides all this, there is an express canon directing all ministers to confer with the Popish recusants within their parishes, in order to reclaim them from their errors.

But

Rather than treat in general of the pastoral care, I have chosen to dwell on this particular branch, which seems less attended to. I have endeavoured to show you that it is really a branch of your duty, that it is a duty not impossible to be executed, and what methods seem to me most likely to succeed, which, if diligently put in practice, cannot, I think, be altogether without effect. if nothing else should ensue, you, my brethren, will at least have the satisfaction of being conscious that it was not for want of using your best endeavours. It is impossible, indeed, minutely to prescribe what should be done, how much, and in what manner. That must be left to every man's conscience and discretion. But, in conclusion, I recommend it to you all, both in the discharge of this duty, and in every other part of your conduct, to have constantly before your eyes that most excellent and extensive precept of our Blessed Saviour: Be ye wise as serpents and innocent as doves.'

Out of Bishop Butler's Letter:-"However, one must not so far despair of religion as to neglect one's proper part with regard to it; and they who take care to perform it faithfully, have the comfort that all will finally end well for themselves, whatever becomes of this mad world.'

ADDRESS ON CONFIRMATION.

(No date.)

It is fit that you who are brought hither to be confirmed should, in the first place, be made acquainted with the nature and reason of this institution; in order to which you must understand that there is a twofold kingdom of Jesus Christ.

For first, as he is the eternal Son of God, he is lord and sovereign of all things. And in this large sense the whole world or universe may be said to compose the kingdom of Christ. But secondly, besides this large and general sense, the kingdom of Christ is also taken in a more narrow sense, as it signifies his Church. The Christian Church, I say, is in a peculiar sense his kingdom, being a society of persons, not only subject to his power, but also conforming themselves to his will, living according to his precepts, and thereby entitled to the promises of his gospel.

This peculiar kingdom or Church of Christ hath great and peculiar privileges. While the rest of the world is estranged from God and liable to the sentence of eternal death, the Church is reconciled to God through Christ, is justified by faith in him, redeemed by his sufferings, and sanctified by his Spirit; no longer subject to death, sin, or the devil, but made children of God and heirs of eternal life.

This happy state is called the state of grace, wherein those who were by nature children of wrath are become objects of the divine favour. The conditions of your admission into this state are faith and repentance, and the outward sign and seal thereof is baptism. Christ reconciles us to God and takes us under his protection; but then it is in virtue of a covenant, and a covenant requires something to be done on both sides. If much is promised on the part of God, somewhat is to be promised and performed on ours also. If you hope for the divine blessings, you must not be