modis plenior, e codd. Italicis et Escurialensi, Eclogæ autem Ethicæ, ab alio meæ disciplinæ alumno, qui nunc Romæ degit Schow, Dano, curantur simili modo." If you are in Winchester, in about a fortnight's time, I shall have the pleasure of calling on you, and shall be happy to meet you in good health. I am, dear Sir, Your sincere Friend, T. BURGESS. C. C. C., July 25. 1790. TO THE REV. G. HUNTINGFORD. MY DEAR FRIEND, I HAVE many thanks to return you for your last letter, and for what I have since seen on the sub ject of my Reflections. As I greatly value your good opinion, I have a sincere satisfaction in knowing to whom I owe so favourable a representation of them. I can make every allowance, for the different points of view in which believers and unbelievers see the same article of faith; but such allowance gives neither truth nor probability to opinions which every page in the Gospels convinces me are untrue. I can make every allowance, without being able to alter my persuasion that they who deny the truths of the Gospel, and reject the faith which Christ has enjoined, are not Christians. An unbeliever may sincerely hold the opinion which he avows; but his sincerity can never make that true which is false, nor relax the meaning of our Saviour's denunciation against unbelief. I have well weighed in my own mind the difficulties which you start; and the more I think on the subject, the more and more I am convinced of the necessity of marking, as fully and plainly as possible, the limits which separate what we believe to be true, because revealed, from what we believe to be untrue; and what we believe to be Christianity, from what we believe is not Christianity. Without a full and decided perception of such limits, I think we cannot contend earnestly for the faith. If belief in the Divinity of Christ be necessary to our salvation, as Christians; which, as a believer in Revelation, I cannot doubt; to deny that faith, must (I have as little doubt) exclude unbelievers from the benefits of Christianity. Therefore, what even the Racovian Catechism pronounces of those who do not worship Christ, I think myself bound to apply also, though the Socinian Catechists do not, to those who deny the Divinity of Christ. I have read, with much pleasure, your letter to the students of Hackney. I wish they may have minds well enough disposed to profit by it. I am printing a new edition of my sermon, which I hope to send you soon. I am, dear Sir, Your affectionate Friend, C. C. C., 1790. T. BURGESS. In the course of the same year, he followed up the subject of his first sermon by another, the object of which he thus describes in a letter to Dr. Parr. "I am at present employed in preparing an Ordination Sermon for next Sunday, which occupies all my leisure. My subject is "the distribution of the gifts of the Holy Ghost at the first establishment of the Christian Church;" and by way of introduction to the main subject, "Scriptural proofs of the personality of the Holy Ghost distinct from the Father." CHAP. XII. CHARACTER OF MR. CORAI. - MR. BURKE'S WORK ON THE FRENCH REVOLUTION. PROPOSAL OF CONFERRING THE DEGREE OF LL.D. ON HIM BY THE UNIVERSITY OF OXFORD FRUSTRATED. LETTERS ON THE SUBJECT. 1788 to 1790. AMONG the foreign correspondents of Mr. Burgess in 1788, and for several successive years, was a young Greek, a native of Smyrna, of the name of Corai. He was introduced to his notice by Villoison, to whose generous exertions he had already been much indebted, and who hoped that some appointment, suited to a man of learning, might be procured for him in England. He had been educated as a physician, and was passionately fond of Greek literature. The works of Hippocrates had engaged his particular attention, and he had prepared a mass of critical materials with a view to a new edition of his works; on which, however, his want of pecuniary means forbade him to venture. The literary ardour of this young man comes into touching contrast with his poverty in the course of his correspondence with Mr. Burgess, who did his best to bring him into notice, by publishing, in the second Fasciculus of the Museum Oxoniense (a work of which we shall hereafter have to speak), a specimen of his learned lucubrations. There is a passage in one of Villoison's letters, by which it seems that the University of Oxford had manifested a disposition to print the whole of them; but if so, the intention was abandoned. This letter is so amusing a specimen of the levity with which this sprightly French scholar treats the formidable difficulties of emendatory criticism, that we cannot forbear inserting it. A Paris, 13 Mars, 1791. MONSIEUR ET CHER AMI, Je profite avec bien d'empressement du premier moment que j'ai de libre pour vous témoigner ma vive et éternelle reconnoissance du service important que vous avez rendu à la littérature Grecque, à l'Antiquité, à la Médecine, à moi, Monsieur, et à M. Corai, en déterminant l'Université d'Oxford à se charger de l'impression de son ouvrage immortel. Vous en serez étonné quand vous le verrez, et vous conviendrez qu'il n'y a point de livre de critique qui renferme tant de découvertes. Il a restitué Hippocrate d'un bout à l'autre, et chemin faisant, il corrige une foule de passages d'Hérodote, d'Athénée, Platon, Sophocle, Aristophane, Hésychius, &c. Il me montre son travail à mesure qu'il avance, et mon admiration va toujours en croissant. Son premier volume sera prêt et livré à l'impres |