An acquaintance with Eusebia is, however, by no means universally avoided. Even some women, remarkable for their vanity, and a few others of a rather doubtful reputation, are ambitious of being introduced to her. I suspect that they hope to improve their worldly character by some little participation of her religious credit. They know, indeed, that they are in no danger of sharing her reproach. The ball, the play, the opera, the assembly, the card table, to which they so regularly resort, preserve them from being suspected of the gloom of methodism, or of any want of orthodoxy in their faith.

There are also many persons who, knowing little of Eusebia, occasionally break out into expressions of the most extravagant praise on hearing of some of her beneficent deeds. Often, indeed, such commendation is in part retracted; for her life so plainly condemns the world, that when her whole character is discussed, the world seldom fail to condemn her in its turn. That applause, however, which attends many of her individual acts, as well as that admiration which her candor, humility, and general kindness excite, make a very general impression in her favour.

Eusebia is also befriended by a class of persons mixing much with the world, who commonly pass under the name of the well disposed. Some of these, perhaps, are not altogether irreligious characters. Others of them content themselves with giving only one symptom of religion, that of perpetually extolling religious persons. Eusebia enjoys a very liberal portion of their praise.

To all these are added a few favourers of Eusebia, who, though of the party of the world, understand her far better than any who have yet been named. I allude to some men who, perhaps, passed a week in her family when they were young, and had thus an opportunity of knowing the principles in which she was educated; and to a few women, not much her juniors, who recollect how she once endeavoured both to entertain and instruct them, and how she laboured to guard them against the very life into which they now have fallen. They know the religious sincerity of her heart, and, perhaps, nothing is more likely to detach them from some of their present associates

than the contempt which they hear occasionally poured on one, whom they so highly venerate. They are, indeed, ashamed of vindicating her cause; but they dare not swell the number of her adversaries; and occasions have arisen on which, their conscience having compelled them to become unwilling witnesses on her side, they have proved the best supporters of her credit.

Your readers will, therefore, perceive, that some diversity of opinion, concerning the character of Eusebia, prevails in the world. In this respect she bears a resemblance to him of whom it is recorded, that "some said he is a good man, and some said, nay, but he deceiveth the people."

But though Eusebia is at present, all things considered, in very tolerable repute, it is by no means impossible that new circumstances should occur which may give an additional shock to her credit. She is apt to come occasionally under a cloud in consequence of her not bending to the humour of the times, and of not varying the religious course of her life in compliment to any persons, and with a view to any secular advan tages. When, for example, through some temporary change of residence she enters a new circle, her singularities offend, and, perhaps, very trying situations arise. She would, however, prefer dying at a stake to the desertion of her principles. On the other hand, while she remains at her accustomed habitation her path is comparatively smooth. There her reputation is continually on the increase; there she is in the bosom of her friends; there a multitude of poor raise their voice in her favour; there prejudices have been overcome, malice has been put to shame, and her popularity might be a subject of envy even to Amanda.

But I will dwell no longer on the opinions entertained of her by her fellow-creatures. Her "praise is not of men but of God." Soon, indeed, her character shall be vindicated before the assembled world. In the mean time she is well contented to pass "through evil report and good report," and to possess "that honour which cometh from God only." She waits for the great day of the ma nifestation of the sons of God." Then shall "her righteousness be brought forth as the light, and her judgment

as the noon-day." Then shall they, who once despised her, be compelled to exclaim, we fools counted her life madness, and her end to be without honour. How is she numbered among the saints, and her lot is among the children of God!"

To the Editor of the Christian Observer.

THE subject of administering Christian burial to suicides has already occupied, perhaps more than its due share of notice in your publication. I have been afraid, therefore, to provoke a renewal of it, but as you have given, in your last number, an extract from two Charges of Bishop Wilson on that subject, I shall take the liberty briefly to observe, that I think the question respecting the coroner's right to enjoin Christian burial has not been properly understood. The true account of the matter appears to be this, that the coroner is a civil not an ecclesiastical officer; he permits burial, but does not enjoin Christian burial; his office is to take care on the part of the crown that his majesty's subjects are not privately or illegally put to death, and, therefore, where a person dies suddenly, or in prison, it is his duty to summon a jury to enquire into the circumstances; which jury are required to hold their inquest upon the body. The purpose being thus obtained for which the body was viewed, the coroner grants his warrant to authorize the interment of the corpse, which warrant is to be considered merely as a certificate that the injunction of the law having been fulfilled, there is no further necessity for keeping the body unburied. In what way or with what rites it shall be buried, does not belong to him to determine; in that respect he leaves the matter as it before stood. Hence the proper form of the warrant generally is, and always should be"These are, therefore, to certify, that you may lawfully permit the body to be buried," &c. The form which your correspondent O. stated to have received (Vol. I. p. 771), requiring the minister to give Christian burial, &c. is certainly an erroneous one.

S. A.

FRAGMENTS.

IMITATION OF HEATHENISM.

737

FROM the following declaration of Tertullian it appears, that the Christians did not adopt the rites and ceremonies of the Heathens in the earlier ages: sed quoniam unum aliquod attigimus vacuæ observationis, (speakcetera quoque denotare, quibus meriing of a particular rite,) non pigebit sine ullius aut Dominici aut Apostolito vanitas exprobranda est, siquidem ci præcepti auctoritate fiunt. Hujus enim non religioni, sed superstitioni deputantur, affectata et coacta, et curiosi potius quam rationalis officii, CERTE VEL EO COERCENDA, QUOD GENBy what practices of a contrary naTILIBUS ADÆQUENT. De Orat. § xii. ture they afterwards disgraced themselves is too well known; but let justice be done to the memory of the primitive Church.

CALVIN'S HARMONY OF THE LAST FOUR

BOOKS OF THE PENTATEUCH.

nious harmony of the last four books Calvin has constructed a very ingeof Moses. The history contained in them forms a distinct part. The rest is comprised under the following divisions:-1. Those passages, which assert the excellence of the LAW, by way of preface.-2. The ten commandments, under each of which are comprehended all those parts of the law which relate to the same subject, and this forms the great body of the harmony.-3. The sum of the law, containing those passages which enjoin love to God and love to our neighbour.-4. The use of the law.-Lastly, Its sanctions of promises and threats.

CONNECTION OF IMPIETY AND FEAR.

rius and Caligula, who despised all The two Roman Emperors, Tibereligion, are said to have been unusually terrified by thunder and lightning. Of the first Suetonius writes-Circa deos ac religiones negligentior: quippe addictus mathematica; persuasionisque plenus, cuncta fato agi. Tonitru tamen præter modum expavescebet. Tib. Cæs. § lxix. Of the latter, the same historian observesNon immerito mentis valetudini attribuerim diversissima in eodem vitia, summam confidentiam, et contra, nimium metum. Nam qui Deos tantopere contemneret, ad minima toni

The author mistook this work for the
Preparatio Evangelica*.

Our chief complaint, however, is directed against the opinions which this writer has thought it expedient to interweave with his critical compilations. Of these we have no obscure intimations in various passages of the work. We will present to our readers what has occurred to us.

The following passage is found in Vol. I. p. 204 "Plantin's Bibles are all printed from Pope Clement's first reform of the text; and this alteration was designed to confirm what they" [there is no plural noun preceding, but we suppose the Papists are meant] "call the Catholic doctrine, witness that celebrated passage of St. John, "Tres sunt."

Of the Bibliotheca Fratrum Polonorum, (Vol. II. p. 16,) our author observes: These Socinian expositors contain a treasure of sacred criticism. Since the late revival and progress of Socinianism in England, the price of these Polish commentators has considerably advanced."

In the conclusion of the account of Cyprian occur the following words: It is but of little importance to know, that St. Cyprian, as well as Tertullian, was a strait-haired black." This expression, we presume, is better understood at Liverpool than in

the south.

The last passage which we have to produce in illustration of the author's Socinian partialities, is to be found in the character which he undertakes to give of the great ecclesiastical historian, Eusebius. We shall dismiss the reflection upon this eminent writer for his "excessive credulity," by observing, that there is as much credulity in rejecting, as in embracing, without discrimination. But the words which discover the fond anxiety of the author, to gain as many patrons as possible to his cause, are these:"That Eusebius was an Arian, several have endeavoured to prove; but this was needless, the proofs of it are evident enough." Vol. III. p. 209. Dr. Lardner has considered this question; and he wanted not either the

*Id. ibid. lib. vi. p. 37. There was, indeed, an edition of the Dem. Ev. published this same year, but it was at Paris. In 1688, there were editions of both these works printed at Cologne, or rather Leipsic.

prejudices of a Socinian in general, or his own particular prejudices on the point in dispute, to induce him to give his voice with the writer before us. "I once suspected," (says that able, and, in many respects, candid critic,) "that in examining this question, many learned men were under a bias."-" But now," (adds he) "I am desirous to drop that surmise, and to allow, that there is some real difficulty in deciding this question." Modern Socinians, however, scorn such compromise with the enemy; and our intrepid bibliographer pronounces a peremptory and definitive sentence upon a subject, concerning which the modest, and not unlearned, Lardner was induced to hesitate.

CXXVII. Christianity, the Friend of Man. By JAMES GEORGE DURHAM, A. B. C. C. C. Cambridge; London, Hatchard. 1803. 12mo. p. 116.

THE object of the author in this little work, is to vindicate Christianity from the charge of being injurious to the interests of mankind, and to exhibit a view of its beneficial effects on hu

man happiness. On such a subject originality is not to be expected. Mr. Durham's reading, however, seems to have been extensive, and he has selected his facts with judgment.

The author's style is greatly wanting in simplicity, being far too florid and declamatory. This fault we trust he will correct, should he ever again appear before the public. He deserves, however, higher praise than he could have attained by propriety of expression and purity of style. His principles appear to be sound and scriptural, and his zeal for the promotion of true religion highly exemplary. We shall produce an extract or two to justify this commendation. its resources, Christianity has a threaten"Energetic in its sanctions, and rich in ing for every sin, and a promise for every assuring him that all things are working sorrow: it cheers the afflicted saint, by together for his good' it depresses the self-confident sinner, by sending a corrosive curse into the very vitals of all his 'BLESSINGS.' A dismal eternity of unutterable torment is the punishment which inflicts, and an infinity of unalloyed

it

+ Lardner's Works, vol. IV. p. 214.