faith, and would have inspired them with awe for the sacred volume, and for the person of CHRIST, for whose coming there had been such solemn and so long preparation; and how (might it have been urged) would it have increased their awe for the Holy Eucharist to find the allusion to it contained in this passage in Genesis. But St. Paul thought otherwise. It is precisely in the same manner that we might have supposed our LORD's fully disclosing Himself would have been so beneficial to the unbelieving Jews. But the conduct of our LORD and of His Apostles is perfectly analogous and that of the Fathers on the same subject is so similar, that we cannot but suppose it is by the same SPIRIT. We may, indeed, sometimes speak of these things publicly and may even enlarge on the sacred mysteries of the most blessed Eucharist (which is so awfully depreciated), but afterwards we shall, I think, feel some misgiving, some instinctive feeling, as if reverence was hurt in such cases, a man's own mind will tell him more than ten men that stand on a watchtower. Though of course, they who have to combine theological studies with popular teaching, will often find some difficulty on this subject, which St. Augustine describes himself as struggling with.

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7. Secret religious duties, conversation, and controversy.

There is another point, in which it would seem that the Roman Church of late years has outstepped the retiring nature of Christian piety, to the great injury of the religious character, viz. in the observation of fast days, which has become very external, and looks too much to human obligation thereby bringing in some degree into the sanctuary of GOD, the unsanctifying eye of man. On this subject, therefore, we require to be reminded of our LORD's sacred injunction of a reserved secrecy. We would, of course, keep the fasts of the Church religiously and scrupulously, for as Bishop Wilson says, "Woe be to that Christian, who knows not what it is to fast, even when the Church requires it." And with regard to the shame which men, and especially the young, are apt to feel at being thought under the subjection of rule and ordinances, we would take for our especial warning

those awful words, "Whosoever is ashamed of me and of my words, of him shall the Son of man be ashamed." But when this shame is once overcome, if it be before the heart be humbled, and anything is to be gained in the way of countenance or sympathy, there is a danger of a feeling being introduced alien to Christian delicacy, on this most delicate of all subjects. There are duties to the unseen, but ever-seeing GoD, and expressions of love to Him; and what an exceedingly delicate thing this love is ? what a breath of air seems to sully it, how it shrinks from the light of common day? This may be seen in Mr. James Bonnel's treatment of himself on these points; how does his own moral feeling exemplify our SAVIOUR's very remarkable and particular directions on the subject of these duties. It is indeed true, that the observance of these things is so out of fashion, that a public warning, and a public profession of them is almost needful but such public testimonies, while they are necessary, are painful; and when they cease to be painful, become a snare. The strength of truth is from its connexion with other worlds, and, therefore, is in secret ; 66 Thy words have I hid within my heart"-and why?"That I should not sin against Thee." Or again, if we press these duties on others beyond what they are able to bear, or beyond what they may reasonably think our own sincerity will warrant, how may we rather repel than invite them! the cause of truth may suffer in our hands. Let our private self-denial exceed, and precede, our public testimony.

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Others again, may be half inclined to cast aside this reserve, from feelings of natural pride at the greatness of that high cause in which they are interested; in which the best names of all ages have been engaged. There is, moreover, something of refinement and good taste connected with the highest principles, which it is honourable to be associated with; these may tempt some to be too forward in so holy a cause, too forward in externally maintaining, far too backward in practically realizing them. But, above all, there is a humble quietness in all these retiring ways of seeking GOD; whereas our natural tempers seek for excitement, and press forward to something beyond.

Such persons, who are tempted to feel as if they were supporters

of, rather than supported by, the Church, her friends rather than her disciples, should be requested to consider, what it is to be supporting 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, evonμere, 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. (Æsch. 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