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er epithet shall not be given to them. Sirs, ye are brethren; why do ye wrong one to another? Even civil war has ceased, when the common enemy has been at the door, and mad factions have joined to repel him, and to crown the deserving with laurel garlands; but Christians, when besieged by powerful and formidable infidels, have found leisure and stomach to contend, whether the light which shone about Christ at his transfiguration was created or uncreated.

What has been here suggested was with a view, not to dictate, no not even to advise, but only to moderate a prejudice, which lies deep in the heart of an Eng: lishman and a Churchman, that as his own vales, hills, rivers, and cities, surpass in beauty and convenience any thing that the world affords, so his own religious constitution is free even from all appearance of defect, and shadow of imperfection. This may be called av mare focos, et lares: the first we easily excuse, as an amiable weakness in the Englishman ; let us shew the same favour to the other in the Churchman : but a little morc candour, and a little less partiality would do us no harm. The author aims at nothing beyond this, and therefore ENTERS INTO NO PARTICULARS. If the general intimation be proper, from whom can it come more properly than from one whose name or address can give no sanction to it, and raise no prejudices in its behalf? so that it must rely upon its own reasonableness, and stand destitute of all other recommendation.

As to particulars, his opinion would never be asked in such cases, and, if it were asked, he would perhaps, like Simonįdes, desire a day to consider, and then another, not through an affectation of humility, nor, if he may be credited, through hope of pleasing, jr fear of displeasing, but through a real diffidence,




and a consciousness of the difference between discerne ing what may be speculatively right, and judging what is practicable. An application to moral and theological studies will lead a person to some skill in the first, if he has a mind open to conviction ; but the latter requires a genius and a knowledge of a different sort.

Besides all this, the middle course between too loco and too high, between the serpent and the altar, is somewhat hard to keep :

Neu te dexterior tortum declinet in anguem,
Nece sinisterior pressam rota ducat ad aram.

Ovid. Met. ï. 139. It may therefore be more adviseable for him to exa-mine himself in serious 'silence, and to consider what passes within, and in his own little circle, where the circunference almost touches the centre ;

οτι οι εν μεγάροισι κακόντ' αγαθόν τε τέτυκλαι. which single line, according to the wise Socrates, contains a complete system of philosophy.

If he desires that others would receive with Christian candour these suggestions, which, whatsoever they be, proceed from a good intention, and are not the language of self-interest, he desires no more than he is very willing to return. But be that as it will, he is not at all disposed to contend about them.

Errare potest : litigiosus esse non vult. Such contentions beget, or keep up enmity; and he had rather glide through the world like a shadow, obscurely and quietly, and mect with few censurers ; for to have none, is a blessing which never was designed for a writer on ecclesiastical subjects,

For this, and for other good reasons, authors should avoid, as much as they can, replies and rejoinders, the usual consequences of which are, loss of time, and loss,


of temper. Happy is he who is engaged in con versy with his own passions, and comes off superi who makes it his endeavour that his follies and wea nesses may die before him, and wlio daily medita on mortality and immortality!

Let us hear a wise man who thus speaks to himsel and to us : May my last hours find me occupied in ameno ing and improving my heart : that I may be able to sa to God, Hace I violated thy commands? have I ever accused thee, and complained of thy government? I have been sick and infirm, because it was thy appointment; and so have others, but I willingly. I have been poor according to thy good pleasure, but contented. I have had no dignities : thou hast withheld them, and I have not thought them even worthy of a wish. Didst thou see me sad and dejected on these accounts? Did I not appear before thee with a serene countenance, and cheerfully complying with thy sacred orders? Deal with me and dispose of me as thou wilt; thy will is mine; and if any one shall say that thou hast been unkind to me, I will defend and maintain thy cause against him. Wilt thou that I depart hence? I go; and I return thee my sincerest thanks that thou hast vouchsafed to call me hither to this great assembly and entertainment, and hast permitted me to contemplate thy works, to admire and adore thy providence, and to comprehend the wisdom of thy conduct. May death seize me writing and meditating such things.

It is needless to say whence these reflections are taken; the owner is so well known : but they can never be too often cited, and if the stoical self-sufficiency which breathes in some parts of them were corrected by Christian humility, they would be to many of us a proper lesson for the day, and remind us of the resignation that is due to an all-wise and all-gracious providence.


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T has been often observed, that Christianity made A its appearance in the most proper time, and under a favourable concurrence of circumstances. Something has been said on this head in my fourth discourse on the Christian Religion : what is now offered to the reader is partly a continuation of the same subject; and these remarks are intended, in some measure, as a supplement to those discourses. · Christianity began to gain ground in Judea and its neighbourhood in the reign of Tiberius, a very wicked prince, but who was so occupied with his lusts and with his cruelty towards considerable persons whom he hated, envied, or feared, and was also naturally so slow and indolent, that either he heard little of this remote and rising sect, or thought it beneath his notice, and so did it no harm.

It is probable that Pilate, who had no enmity towards Christ, and accounted him a man unjustly accused, and an extraordinary person, might be moved by the wonderful circumstances attending and following his death to hold him in veneration, and perhaps

to think him a hero, and the son of some deity.
possible that he might send a narrative, such as
thought most convenient, of these transactions to
berius; but it is not at all likely that Tiberius p.
posed to the senate that Christ should be deified, an
that the senate rejected it, and that Tiberius continue
favourably disposed towards Christ, and that he threa.
ened to punish those who should molest and accuse th
Christians *. This report rests principally upon the au-
thority of Tertullian, who was very capable of being de-
ceived, and Eusebius had it from him, Eccl. Hist. ii. 2.
The ancient Christians might have been misinformed
in this, as in some other points. Tiberius was of an
irreligious disposition and a fatalist, and little dispo,
sed to incrcase the number of the gods, and the bur-
den of Atlas : Circa deos ac religiones negligentior :
quippe addictus mathematicæ ; persuasionisque plenus
cuncta fato agi f. He hated foreign superstitions, E-
gyptian and Jewish rites : Externas ceremonias, Æ.
gyptios Judaicosque ritus compescuit I. He and the se.
nate had expelled the Jews from Rome ||, and about the
time of Christ's crucifixion he had destroyed an illus-
trious family, for this, amongst other reasons, that di,
vine honours had been paid to one Theophanes an an-
cestor of theirs : Datum erat crimini quod Thcophanem
Mitylenæum proauum eorum Cn. Magnus inter intimos
kabuisset : quodque defuncto Theophani cælestes ho-
vores Græcu adulatio tribuerat S. Augustus commend-
ed Caius for not worshipping at Jerusalem : Caium
repotem, quod Judæam pretervehens, apud Hierosolymam
non supplicasset, collaudarit ll : and Tiberius made it a

* See Le Clerc Hist. Eccl. p. 324. + Sueton. Tiber. 69.
# Sueton. Tiber. 36. /1 Tacitus, Suetonius, Josephus.

Tacitus, Ann, vi, 18. 1 Sueton. Aug. 93.

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