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ulcle world, there frall ajo this, tzat ibis uroman Earn done, be told for a memorial of ker. There is no furer way for great men to obtain it, than by patronising letters, arts, and sciences; for these are always grateful, and both willing and able to transmit the names of their friends to the latest generations. They who are not to be moved by these motives, may hope for reputation ; but they will reap as they low; and never be * praised, except by hangers-on of their own stamp and capacity, or by dedicators, whose works, usually die before them, and who certainly will have no interest with posterity.

Excluded, on one account or other, from every obvious topic, and scarce knowing which way to turn, and how to proceed,- I resolved to look back to times past, and to recollect, what old annals and the voice of the public had formerly declared concerning worthy Prelates. This had a promising aspect, and seemed to open the way to modest, inoffensive, and instructive description. Here also was a plentiful variety of materials, of every

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• May it happen to such, according to the prognostic of the Greck Mufe:

Κατθαίουσα δε
Ουδε ποιε μνημόσυνα σε

σε.»
Εσσεται, εδεποκ'

uregos.
Ου γαρ μιλεχεις ροδων
Των εκ Πιερίας" αλλ' αφανης
Κην 'Αιδα δομους φοίθασους.

quality

quality that constitutes a great and a good man. Here were to be found diligence, patience, activity, candour, and integrity: here was religion without formality, liberality without oftentation, seriousness without moroseness, and cheerfulness without levity: here was gentleness to others, and selfseverity: here was useful learning, and a love of those who loved and pursued it, and a care to confer favours upon those who deserved them : here was a contempt and dislike for detracting fycophants, and fawning parasites: here was affability to inferiors: here were other bright virtues, and endearing accomplishments, which shall not be recounted; for there is already reason to fear that justice has not been done to the dignity of the subject.

May the great Author of every good gift enable us, each in our several stations, to act an honest and prudent part; till we arrive at the mansions, where all earthly distinctions cease, and give place to those which are made by piety and virtue: where we shall meet with innumerable beings, better, and greater, and wiser than ourselves ; where, as none will be unhappy and discontented, there may be room for pious Emulation, but not for Jealousy and Envy; and where all, how different foever in glory, will be united by love, and charity, and friendship, and gratitude, and condescenfion, and esteem !

MISCELLANEOUS

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From the APPENDIX to Dr. Birch's Life of TILLOTSON,

Second Edition. Page 426. Number III.

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This Sermon hath been attacked by Cavillers at home and abroad, and defended by Le CLERC, in the Bibliotheque Choisie.

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“ The poet feigns of Achilles, that by some charm, or gift of the Gods, he was invulnerable, except in the heel, &c. The wise poet instructing

us, &c."

This is a simall flip in our excellent author; for the Poet, xxl s&oxnin, is Homer, who hath said nothing concerning this Fable of Achilles.

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Tillotson printed these Sermons on the Divinity of Christ, to vindicate himself from the charge of Socinianisin : that is, from an accusation entirely groundless. I have been told, that Crellius, a Socinian, - and a descendant from the more celebrated Crellius, - who used, when he came over hither, to visit the Archbishop, and to converse with him, justified him on this head; and declared that - Tillotson had often disputed with him, in a friendly way, upon the subject of the Trinity; and that he was the best reasoner, and had the most to say for himself, of any adversary he had ever encountered.”

But then, Tillotsorr had made some concessions concerning the Socinians, which never were, and never will be forgiven him; and hath broken an ancient and fundamental rule of theological controversy; “ Allow not an adversary to have either common sense, or common honesty.”

Here is the obnoxious passage :

“ And yet, to do right to the writers on that “ fide, I must own, that generally they are a pat“ tern of the fair way of disputing, and of debat

ing

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ing matters of religion without heat and un

seemly reflections upon their adversaries. “ They generally argue matters with that temper “ and gravity, and with that freedom from paf• lion and transport, which becomes a serious and “ weighty argument; and, for the most part, " they reason closely, and clearly, with extraor“ dinary guard and caution; with great dexterity “ and decency, and yet with smartness and sub“ tilty enough; with a very gentle heat, and few “ hard words : virtues, to be praised, wherever “ they are found; yea even in an enemy, and very worthy our imitation. In a word, they

are the strongest managers of a weak cause, and 56 which is ill founded at the bottom, that perhaps “ ever yet meddled with controversy; infomuch, , " that some of the Protestants, and the generality " of the Popish writers, and even of the Jesuits « themselves, who pretend to all the reason and “ subtilty in the world, are in comparison of them “ but mere scolds and bunglers. Upon the whole

matter, they have but this one great defect, “ that they want a good cause, and truth on their “ fide; which if they had, they have reason, and “ wit, and temper enough to defend it."

The thought, which is contained in the last sentence, resembles that of Quintilian, who fays of Seneca : “ Multa probanda in eo, multa etiam admiranda sunt : eligere modo curæ fit, quod 7

utinamn

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