them to watchfulness over thought, imagination, and passion; to establish them in an intimacy with their own souls. What are all the Christian virtues which men are exhorted to love and seek? I answer, pure and high motions or determinations of the mind. That refinement of thought which, I am told, transcends the common intellect, belongs to the very essence of Christianity. In confirmation of these views, the human mind seems to me to be turning itself more and more inward, and to be growing more alive to its own worth, and its capacities of progress. The spirit of education shews this, and so does the spirit of freedom. There is a spreading-conviction that man was made for a higher purpose than to be a beast of burden, or a creature of sense. The Divinity is stirring within the human breast, and demanding a culture and a liberty worthy of the child of God. Let religious teaching correspond to this advancement of the mind. Let it rise above the technical, obscure, and frigid theology which has come down to us from times of ignorance, superstition, and slavery. Let it penetrate the human soul, and reveal it to itself. No preaching, I believe, is so intelligible as that which is true to human nature, and helps men to read their own spirits."-Pp. 29, 30. This is, indeed, truth. Let preachers acquaint themselves with revelation, well and deeply; but let them also study the great book of human nature. Let them enter into more familiar acquaintance with the good of all parties, and into closer alliance with our better and best feelings. Let it be their delightful part to appeal to these; to found their teaching and preaching upon them-to build less on the hope of doing good by appeals merely to selfish hopes or fears, and more upon the spontaneous approbation of excellence, of which no mind is wholly destitute. Let the contemplation of the Saviour's grand aim, reconciliation and sanctification, be ever before them. Let them cultivate fervid and glowing devotion, assured that many hearts ask for it and are cheered by its presence. In fine, let them wander more at large over the wide field of human emotions, having fellowship with every thing lofty, animating, and benignant, and they cannot fail to be useful preachers. LINES. [From "A New-Year's Eve, and other Poems," by Bernard Barton.] I SAW a ruin, mossed and grey, A desolate and time-worn pile: I saw a dark and gloomy cloud : It drifted towards the glowing west; It seemed in more than beauty drest. I could but think to age were given ORIGINAL LETTERS OF DR. LARDNER'S. To the Editor. Clapton, Nov. 19, 1828. THE accompanying letters can scarcely fail to interest many of your readers. They are copies which I made, a few years since, from the originals in the British Museum, and I have no reason to suppose they were ever printed. The first ten letters, including one reply from Dr. Ward, form part of a collection (No. 6210, among the additions to Ayscough's MSS.) in a folio volume, indorsed, "Letters of learned men to Professor Ward, ex-legato Joh. Ward." The letter to Dr. Birch is copied from one of the numerous volumes of his correspondence (Ayscough, 4312). To the whole I have annexed some explanatory notes. No other letters of Dr. Lardner's appear among the MSS. in the Museum. J. T. RUTT. No. I. Hoxton, May 2, 1727.* DEAR SIR, I return you many thanks for the use of Van Dale, whom I have read over, though not with the care which such a variety of difficult matters requires. I apprehend we agree pretty well in our notions about sparnyos. I did not suppose the Captain of the Temple had any military power, though, perhaps, I have not sufficiently guarded against that meaning; captain and officer being, generally, military terms in our language. In one thing I differ from Van Dale at present. Speaking of the High Priests, Scribes, &c., he says, pp. 420, 421, "Unde et priorem ob causam appellabantur κουςωδία.” 1 apprehend the κουςωδια was the Roman Cohort, out of which the Jewish priests and captains might take some for a particular purpose. See Joseph. de Bel. B. ii. c. xv. § 6. I am, Sir, Your unfeigned friend and humble servant, To Mr. Ward, in Gresham College. The first part of the Credibility had appeared in the preceding February, and the author's learned correspondent had probably communicated some remarks on the volume. In an "advertisement concerning the second edition," Dr. Lardner says, "the most important addition is a curious observation on Josephus concerning the Egyptian impostor, which I received from Mr. Ward." Works (1788), 1.5. +"Dissertatio Quinta, Cap. iii. De Strategis ac de Scribis Græcorum," in "Antonii Van Dale Dissertationes, ix., Antiquitatibus quin et Marmoris, cum Romanis, tum potissimum Græcis, illustrandis inservientes. Amstel. 4to. Anno MDCCH." This volume is in the British Museum from the Library of the late Dr. Burney, and in the catalogue of Dr. Williams. Antony Van Dale was a literary associate of Le Clerc. From his brief éloge, written immediately on receiving the tidings of his friend's decease, we learn that Van Dale's passion for a studious life was early discovered. Yet, under the advice of prudent relations, he engaged in commerce till the age of 30, when, resuming his literary pursuits, he also applied to the study of Medicine, in the practice of which he appears to have been eminent. He was, for some time, a preacher among the Mennonites, and died Nov. 28, 1708, aged 70, at Harlem, where he had, for many years, been Physician to the Hospital, "dont il prenoit beaucoup de soin, quoique d'ailleurs fort attaché à ses lectures." Bibliothèque Choisie (1709), XVII. 309-312. Sce Lardner's Works, I. 44, 105, 106. DEAR SIR, No. 2. Hoxton Square, Feb. 22, 1730-1. I hope you will excuse the trouble I am about to give you. 'Tis the opinion of the goodness of your judgment that brings it upon you. I am desirous of knowing your opinion concerning the Epistles ascribed to St. Ignatius. I will first inform you that I have read Dailleé,* Pearson,† and lately Larroque, who treat professedly of the genuineness of these epistles. I have also myself made a pretty exact comparison of the smaller and larger epistles: and upon that comparison am fully persuaded, that the larger epistles are an interpolation of the smaller, and not the smaller an abridgment of the larger. The only question, therefore, that remains with me, is about the genuineness of the smaller. About which I have only some doubts, but am not positive. I am in a wavering condition. But it is of importance in my design to come to a fixed determination, § if possible, concerning such early Christian writers. 'Tis not the design of this request to put you on the trouble of a particular De Usu Patrum. 1646. "A Treatise concerning the right Use of the Fathers, written in French by John Daillé. 4to. MDCLXV." John Daillé, born at Chatelleraut, in 1594, had travelled over Europe, in early life, as tutor to two grandsons of Duplessis Mornay. At Venice he became acquainted with Father Paul, who, in vain, endeavoured to detain him in that city. Returning to France, he became Minister of the Protestant Church at Saumur, and afterwards at Charenton. He died at Paris in 1670. Daillé is described by a Catholic biographer as "illustre par son érudition autant que par sa probité. Les Protestants font beaucoup de cas de ses ouvrages, et les Catholiques avouent qu'ils sont dignes de l'attention des controvertistes." Yet, as to the treatise," De Usu Patrum, très estimé dans sa communion," the biographer adds, “Il ne veut point qu'on termine les différents théologiques par l'autorité des Pères; mais c'est précisément cette autorité qui forme la chaine de la tradition." Having noticed the various learned works of the author, the biographer thus agreeably portrays the man : "Daillé étoit d'un caractère franc et ouvert. Son entretien étoit aisé et instructif. Les plus fortes méditations ne lui ôtoient rien de sa gaieté naturelle. En sortant de son cabinet, il laissoit toute son austérité parmi ses papiers et ses livres. Il se mettoit à la portée de tout le monde, et les personnes du commun se plaisoient avec lui comme les savans." Nouv. Dict. Hist. (1789), III. 199, 200. "S. Ignatii Epistolæ Genuine, juxta exemplar Medicéum denuo recensitæ, una cum veteri Latina versione: annotationibus D. Joannis Pearsoni, nuper Episcopi Cestriensis, et Thomæ Smithi, S. T. P., illustratæ. Oxon. 4to. Anno MDCCIX." ✰ Probably Matthew de Larroque, Protestant Minister at Charenton, and afterwards at Rouen, who died in 1684, aged 65. "C'étoit," says his Catholic biographer, "un grand et rigide observateur de la morale. Il ne se contentoit pas de la pratiquer; il tonnoit en chaire contre ceux qui s'en éloignoient. Tous les accidens de la vie le trouvèrent ferme et inébranlable." After mentioning Larroque's History of the Eucharist, ("pleine de recherches curieuses," but, in his opinion, weak in argument,) the reply to Bossuet, and a treatise on the Régale, the biographer ascribes to him, "Deux savantes Dissertations latines sur Photin et Libere," and " Plusieurs autres Ecrits de Controverse estimés dans son parti." Nouv. Dict. Hist. (1789), V. 182. In the Catalogue of Dr. Williams's Library are several works of Larroque's, but nothing, apparently, on Ignatius. Daniel de Larroque, the son of Matthew," aussi savant que son père, mais écrivain moins solide," on the Revocation of the Edict of Nantes, retired to London, &c. At length he returned to France, and became a Catholic. After an imprisonment of several years for writing a satire on Louis XIV., he obtained a post and a pension under the Regency. Daniel de Larroque died in 1731, aged 70, with the reputation of " un homme poli et un écrivain aussi médiocre." Ibid. § See Credibility, Pt. II. (first published in 1733). Works, 11. 68-70. inquiry about this matter; but only to intreat the favour of your thoughts about this question, provided you have already considered it. Any one may be sensible, that as I am now defending Christianity, the more ancient authors there are who bear testimony to it, the greater is the advantage to me. So that if I have any prejudices in this question, they must lie in favour of the genuineness of these epistles. But I endeavour to preserve a perfect impartiality in my mind. And I am earnestly desirous, that every author I quote should possess only that authority which is justly due to him. I am, Dear Sir, Your affectionate friend, and obliged, humble servant, To Mr. John Ward, in Gresham College. DEAR SIR, No. 3. I have sent you a translation of the Oration of Libanius for the Temples ;* and I ask the favour of you to peruse it, and correct it as you please. There are several places which have appeared difficult to me. For the lessening your trouble I have paged my papers at the bottom, at the inside And the pages of the oration are put on the side of the margin, either in the inner or the outer part of it. In several places are two different translations. I should be glad you would affix a note of preference to that word or phrase which you like best. And you may place your emendations in the margin, or between the lines, or in the opposite page, whichever is most for your ease. P. 7 of the Oration, Libanius speaks of an honour conferred upon him by the Emperour. Gothofred+ explains this, pp. 39 and 40, saying, Libanius honorarios codicillos Præfecturæ Prætorianæ indeptus erat, but I don't very well understand what that honour was.§ I have not yet any explication of the word Pagani, or the original of it. Gothofred speaks of it, pp. 47 and 48. And perhaps this is as proper a place *Not published till 1767, in Testimonies, Vol. IV., where is the following note: "At first, I intended to translate the greatest part of the Oration, and give an abstract of the rest. But upon consulting my good friend Dr. Ward, the late learned Professor of Rhetoric, at Gresham College, London, he recommended a translation of the whole, and the publication of the original Greek with it, as the Oration is very scarce. Accordingly, I have followed his advice, so far as to translate the whole. Which translation was made by me, and then kindly revised and corrected by Dr. Ward, several years before his decease, which happened in the year 1758. For this work has been long in hand, I may say, almost half a century." In the notes on two passages of the Oration, Dr. Lardner has given remarks "received from Dr. Ward;" and at the close of the Oration he says, "the translation has been made with the utmost care; and it has been a difficult task; and though I have had the assistance of a learned friend, I hardly dare be positive that it is right every where." Works, VIII. 441, 444, 453, 456. In "Libanii Antiocheni pro Templis Gentilium non exscindendis, ad Theodosium, M. Imp. Oratio: nunc primum edita, a Jacobo Gothofredo, J. C., notisque illustrata. Geneva, 1634." Lardner. Dr. Harwood says, "This Oration is the scarcest tract in the whole system of Greek literature." See "Greek and Roman Classics," (1778,) p. 85. "Monsieur Jaques Godefroy," says Spon, 66 conuu sous le nom de Jacobus Gothofredus, célèbre par son commentaire sur le Code Théodosien, avoit esté cinq fois Syndic, et mourut âgé 65 ans, en 1652, regretté de sa patrie et de toutes les gens de lettres." See "Histoire de la ville et de l'estat de Genève," (1685,) Avis, and pp. 385, 517-519. See Lardner's Works, VIII. 441, note. "See Goth. p. 7." Dr. Ward, in margin of original. for it as any, namely, in my account of this Oration. If, therefore, you please to give any hints for it, or to compose a note explaining that matter, 'twill be very kind. I have not consulted the references of Gothofred to the Theodosian Code, nor to all his authors which I have put down in the notes. The reason is, because I have not leisure enough at present. But I intend to do it hereafter. I don't therefore desire you to give yourself any concern about that; I shall take sufficient care of it in due time. I submit the whole to your censure and judgment, and shall be obliged to you for any corrections or additional observations. I only am afraid of giving you too much trouble. There is no haste at all in the affair, beside the care we should take perhaps not to keep Libanius too long. I may desire to see Libanius once more, after you have revised my translation. But then I will keep it but a day or two. I am, Sir, Your affectionate friend, and obliged, humble servant, Hoxton Square, Jan. 16, 1733-4. In the margin, at several places, is put a Q for Quære, where I doubt about the justness of my translation. To Mr.Ward. No. 4. DEAR SIR, In one of the notes which you favoured me with, you say, that "Roman masters had the power of life and death over their slaves, till the time of Antoninus Pius, who by his Constitution in some measure restrained it." But Spartian says, that Adrian took away that power over servants. "Servos a Dominis occidi vetuit, et jussit, damnari per judices, si digni essent." Spart. Adrian Cæs. Cap. 18, p. 169.† And in the margin is a note of Casaubon. Caius Institution, Tit. iii. Si servus dignum morte crimen admiserit, iis judicibus, quibus publici officii potestas commissa est, tradendus est, ut pro suo crimine puniatur." But what affects me most is what Spartian says of Adrian, because he was before Antoninus Pius, and therefore seems to contradict what you say of that power subsisting till Antoninus. I must therefore entreat the favour of some elucidation from you relating to this difficulty. A line or two by penny post will oblige Your humble servant, April 2, 1750. For Mr. J. Ward, at Gresham College. No. 5. N. LARDNER. REV. SIR, I cannot at present exactly remember in what manner I expressed the note you had from me relating to the power which by the Roman laws was granted to masters over their slaves; as those notes were written in some haste, to comply with your time. But so far as I can recollect, I ascribed the time when the power of life and death was entirely taken out of their hands Ælius Spartianus, one of the "Six Writers of the Augustan History." See Lardner's Works, VIII. 248. + Quoted, Ibid. IV. 338. The Credibility, Pt. II. Vol. VIII., (Lardner's Works, IV. 187,) in which the subject of this letter occurs, was first published in 1750. |