of, rather than supported by, the Church, her friends rather than her disciples, should be requested to consider, what it is to be sup porting the cause of the Holy Catholic Church, and that of great and good men. Who are we, that we should venture to do so? It is our highest honour to be supposed capable of a lively interest for the former, and to be allied in sympathy with the latter. It is a privilege and high favour we may well aspire to. But are we in our lives and habits worthy to take this upon us: may we not by doing so, bring discredit, by our favour and zeal, on that sacred cause? Is there not something of presumption in venturing too freely to connect our names with theirs? Here again, do we not require a certain reserve and modesty, to keep us faithful? Servants about a king's presence may be proud of that nearness, and of the company that it brings them into; but they venture not to speak of this; but in the exact fulfilment of their duties are more zealous not to be found wanting. We know that Sir Matthew Hale was cautious not to be too much thought religious, lest he should fall into sin, and so bring discredit on the cause of God is not something of this feeling a right and good one, with respect to the great principles and great names which our profession may bring into disrepute by some fault? And besides, surely our great object must be to cherish in ourselves deep and quiet principles; to strengthen in ourselves more and more a right and adequate sense of what we believe, rather than to hold them externally and disputatiously. A desire for disputation is no sign of a regard for truth: how much the habit of looking at things with this view eats out the seriousness and delicacy of Christian piety, is too sadly evident in the Roman controversialists. Deep waters are still and unruffled, and scarce perceptible in their motion to the ear and eye: shallow streams are noisy and disturbed.

But as on this, and some other points to which this subject refers, there have existed strange misapprehensions, or rather, it must be said, vague suspicions of some meaning neither expressed nor intended, it seems requisite to say a little more distinctly, what it is which has been neither taught nor meant.

It will be observed, that nothing whatever is said in this treatise to recommend our forming a system of reserve, nor our watching over ourselves to suppress the natural expression of what we revere and love, nor our forming a close society for the freer communication of religious sentiments: but that we endeavour above all things to cherish in ourselves a habit of reverence, that we speak as truth dictates, and speak naturally. What has been said, has been put forth defensively ;-in order to show that the assuming of a religious tone is so far from being necessary, that it is highly to be deprecated, as injurious to ourselves and others; that in an age which looks so much to effect and appearance, we must thoroughly study truth and reality. No rule of silence need perhaps be even thought of by a simple-minded piety, that has not dimmed the light within, nor lost the single eye. But few of us are of this kind. It has been shown in the former treatise to be rather the unavoidable effect in good men, under the teaching of GOD's good SPIRIT, than any thing to be recommended as a rule; because all we say is, that such reserve is natural, and that, where it is lost, religion has lost its best protection and its strength. We have only to repeat, therefore, our former admonition, (Tract 80. Part iii.) that we follow in this as in all other matters our LORD's example, who was always watching to do good, never ostentatiously and unnecessarily obtruding religion; and, as it were, ever spoke naturally.

The fact is, that this is one of the many subjects in which we have to go back, and learn of children: there is remarkable in children, together with that openness and freedom which accompanies simplicity and singleness of heart, that modesty also and reserve which is here inculcated; it is one of the most beautiful and interesting traits of that age; like the bloom on the flower; when this is spoiled in children, they have lost the highest hopes we can entertain of them; it is one of the first indications of the loss of innocency.

It must also be observed, that there are among mankind great constitutional diversities of temper and character, which render the same free expressions of their sentiments, in some perfectly natural, which would be far from being so in another. So far,

therefore, as it is natural, it will not offend against this rule of modesty; but, of course, being the teaching of God, will be the best means to promote the cause of His truth.

Certain it is, notwithstanding, that persons of deep feeling and seriousness of mind have thought it requisite to prescribe to themselves rules of reserve; have felt, that when they have not done so they have injured their better mind, and it has been a subject of regret to them. Now the statement of this principle should be a protection to such, that they should not be harshly and inconsiderately judged for so doing.

And indeed, in such cases, the reserve of a reverential and thoughtful character is of itself the most emphatic language, this silence the strongest eloquence of affection. This even nature dictates on the common law of our poor earthly affections,―

"Incipit effari, mediâque in voce resistit."

Even Heathen piety, in holy places, and on subjects that are holy, would say, evpnμeire, which expression, though it literally implied "use words of good," was piously interpreted to mean silence or reserve, and a guard on the thoughts. And doubtless that is a healthful and right feeling, which quite shrinks from an affectation of religious discourse: "it is quite nauseous," says Bishop Butler : τότ ̓ εἰπεῖν εὔπετες μύσαγμα πῶς, says the Greek Poet. (Esch. Suppl. 995.) Such a practice must be very injurious. Even where sacred principles are truly cherished, this natural reserve strengthens, tries, and matures them, when they have to make their way through difficulties, and are not fully explained; whereby they show themselves in fruit rather than leaves, in action rather than words. "Be swift to hear," says Holy Scripture," slow to speak ;" "be ready to give an answer with meekness and fear, to him who asks a reason of your hope."

The subject ought also to suggest to us some little forbearance with regard to matters of disputation and controversy. If, where truth is (according to the often repeated remark of Tertullian), "there God is, and where God is, there must be the fear of Him," we have to apprehend the worst consequences from that prevailing

irreverence in religion, which it has been the object of this treatise to call attention to; and it makes it incumbent on each to look to himself. With regard to controversial disputations, either in discourse or writing, where the object can scarcely be conceived to be a sincere desire of knowing the truth, surely we should thoughtfully weigh our LORD's example, and His very remarkable silence on many occasions, or His indirect answer, and that under the strongest accusations. "The chief Priests accused Him of many things, but He answered nothing; and Pilate asked Him again, saying, Answerest Thou nothing? behold how many things they witness against Thee. But JESUS yet answered nothing, so that Pilate marvelled." This silence, says St. Jerome, expiates the excuses of Adam and Origen has spoken of it as the example, which we are to follow in attacks on our faith, except where the circumstances call for a reply. We may observe throughout our LORD's exceeding watchfulness (so to speak) to meet every desire of knowing the truth in those around Him, and how, from His knowledge of their hearts, He often anticipated their expressions; how continually, even with those who were not thus desirous, He kept suggesting thoughts, which, if pursued, might serve them as a clue to their arriving at the truth, or would remove their prejudices. But with regard to entering into their captious difficulties, or answering their unreasonable accusations, He appears to have avoided it, and patiently submitted, although their false or falsely coloured charges were loud in the ears of others, "committing Himself unto Him who judgeth righteously."

It is moreover too evident, how many things come in to instigate to controversial attacks and disputations besides a regard for the truth how much of self, how much of careless inattention to the whole matter in dispute ; what slowness to comprehend, combined with determination to deny. Persons will often admit accidentally and unconsciously their knowledge of that truth which their arguments are intended to controvert. It is the state of the heart in such matters which is to be changed; a mind set earnestly on the attainment of truth itself will avoid such disputations; and therefore perhaps it is told us, that though we are to be

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ever ready to give an answer to him that asketh," and we may add to him who desireth, "with meekness and fear;" that the servant of the LORD must be "gentle and apt to teach ;" yet it is said that he "must not strive." "Foolish and unlearned questionings avoid, knowing that they gender strifes," is St. Paul's advice to the Christian minister. In the case of infidelity in the nearest of relatives, it is enjoined, that such may be gained over without argument, by "beholding chaste conversation, coupled with fear." To take a very strong instance of that subtle and secret hypocrisy which we have been speaking of, we all know that there are instances of persons standing forth as the public champions of a Church, or some form of faith, whose lives deny their belief in the very existence of a God. Let us take care that there be nothing of this, the same in kind, though less in degree, in ourselves.

8. Untenable objections on the ground of our present position. But there are some objections which have been made against this treatise, of a very obvious and simple kind, which it is difficult to know how to answer, as they arise from a strange misapprehension in limine of the nature of the subject: objections which, as was stated before, are necessarily implied in the very word REVELATION. It is thought, for instance, that the command, "Go ye into all the world, and preach the Gospel unto every creature," is an insurmountable objection to the whole argument. Whereas, it should be considered, that the whole matter under consideration is, not whether the Gospel is to be preached, or not, for of course there could be no doubt among Christians on that subject, but respecting the most effectual mode of preaching it without taking this for granted as the first axiom among Christians, viz. that the Gospel is to be preached, the whole inquiry has no meaning.

With rather more appearance of reason it is alleged that our LORD's conduct is no example for us in this case; as He has said, "What I tell you in the ear, that preach ye on the housetops;" and "men do not light a candle, and put it under a bushel, but on a candlestick, and it giveth light unto all that are in the