of the intestines to the mesentery, the course of the chyle into the blood, and the constitution of the sexes as extended throughout the whole of the animal creation. To these instances, the reader's memory will go back, as they are severalnumber which I do not think decisive; not one which is not strictly mechanical: nor have I read or heard of any solution of these appearances, which, in the smallest degree, shakes the conclusion that we build upon them. nevolence would only stand in the way of justice. | the tendons of the wrist and instep, the slit or perSuch evils, consistently with the administration forated muscles at the hands and feet, the knitting of moral government, could not be prevented or alleviated: that is to say, could not be remitted in whole or in part, except by the authority which inflicted them, or by an appellate or superior authority. This consideration, which is founded in our most acknowledged apprehensions of the naturely set forth in their places; there is not one of the of penal justice, may possess its weight in the divine counsels. Virtue perhaps is the greatest of all ends. In human beings, relative virtues form a large part of the whole. Now relative virtue presupposes, not only the existence of evil, without which it could have no object, no material, to work upon, but that evils be, apparently at least, misfortunes; that is, the effects of apparent chance. It may be in pursuance, therefore, and in furtherance of the same scheme of probation, that the evils of life are made so to present them selves. But, of the greatest part of those, who, either in this book or any other, read arguments to prove the existence of a God, it will be said, that they leave off only where they began; that they were never ignorant of this great truth, never doubted of it; that it does not therefore appear, what is gained by researches from which no new opinion I have already observed, that when we let in re- is learnt, and upon the subject of which no proofs ligious considerations, we often let in light upon were wanted. Now I answer that, by investiga the difficulties of nature. So in the fact now to tion, the following points are always gained, in be accounted for, the degree of happiness, which favour of doctrines even the most generally acwe usually enjoy in this life, may be better suited knowledged, (supposing them to be true,) viz. to a state of trial and probation, than a greater de- stability and impression. Occasions will arise to gree would be. The truth is, we are rather too try the firmness of our most habitual opinions. much delighted with the world, than too little. And upon these occasions, it is a matter of incalImperfect, broken, and precarious, as our plea-culable use to feel our foundation; to find a support sures are, they are more than sufficient to attach us to the eager pursuit of them. A regard to a future state can hardly keep its place as it is. If we were designed, therefore, to be influenced by that regard, might not a more indulgent system, a higher, or more uninterrupted state of gratifica-pacities of the unlearned, at the same time that tion, have interfered with the design! At least it seems expedient, that mankind should be susceptible of this influence, when presented to them: that the condition of the world should not be such as to exclude its operation, or even to weaken it more than it does. In a religious view, (however we may complain of them in every other,) privation, disappointment, and satiety, are not without the most salutary tendencies. CHAPTER XXVII. Conclusion. in argument for what we had taken up upon authority. In the present case, the arguments upon which the conclusion rests, are exactly such, as a truth of universal concern ought to rest upon. "They are sufficiently open to the views, and ca they acquire new strength and lustre from the discoveries of the learned." If they had been altogether abstruse and recondite, they would not have found their way to the understandings of the mass of mankind; if they had been merely popular, they might have wanted solidity. But, secondly, what is gained by research in the stability of our conclusion, is also gained from it in impression. Physicians tell us, that there is a great deal of difference between taking a medicine, and the medicine getting into the constitution. A difference not unlike which, obtains with respect to those great moral propositions, which ought to form the directing principles of human conduct. It is one thing to assent to a proposition of this sort; another, and a very different thing, In all cases, wherein the mind feels itself in to have properly imbibed its influence. I take the danger of being confounded by variety, it is sure case to be this: perhaps almost every man living to rest upon a few strong points, or perhaps upon has a particular train of thought, into which his a single instance. Amongst a multitude of proofs mind glides and falls, when at leisure from the it is one that does the business. If we observe in impressions and ideas that occasionally excite it; any argument, that hardly two minds fix upon perhaps, also, the train of thought here spoken of, the same instance, the diversity of choice shows more than any other thing, determines the chathe strength of the argument, because it shows racter. It is of the utmost consequence, therefore, the number and competition of the examples. that this property of our constitution be well reguThere is no subject in which the tendency to lated. Now it is by frequent or continued medidwell upon select or single topics is so usual, be- tation upon a subject, by placing a subject in difcause there is no subject, of which, in its full ex- ferent points of view, by induction of particulars, tent, the latitude is so great, as that of natural by variety of examples, by applying principles to history applied to the proof of an intelligent Cre- the solution of phenomena, by dwelling upon ator. For my part, I take my stand in human proofs and consequences, that mental exercise is anatomy; and the examples of mechanism I drawn into any particular channel. It is by these should be apt to draw out from the copious cata-means, at least, that we have any power over it. logue which it supplies, are the pivot upon which The train of spontaneous thought, and the choice the head turns, the ligament within the socket of of that train, may be directed to different ends, the hip joint, the pully or trochlear muscles of the and may appear to be more or less judiciously fixeye, the epiglottis, the bandages which tie downed, according to the purpose, in respect of which we consider it: but in a moral view, I shall not, I we find attention bestowed upon even the mibelieve, be contradicted when I say, that if one nutest parts. The hinges in the wings of an train of thinking be more desirable than another, earwig, and the joints of its antennæ, are as highit is that which regards the phenomena of naturely wrought, as if the Creator had nothing else to with a constant reference to a supreme intelligent finish. We see no signs of diminution of care by Author. To have made this the ruling, the ha- multiplicity of objects, or of distraction of thought bitual sentiment of our minds, is to have laid the by variety. We have no reason to fear, therefore, foundation of every thing which is religious. The our being forgotten, or overlooked, or neglected. world thenceforth becomes a temple, and life it- The existence and character of the Deity, is in self one continued act of adoration. The change every view, the most interesting of all human is no less than this: that, whereas formerly God speculations. In none, however, is it more so, was seldom in our thoughts, we can now scarcely than as it facilitates the belief of the fundamental look upon any thing without perceiving its rela- articles of Revelation. It is a step to have it tion to him. Every organized natural body, in the proved, that there must be something in the world provisions which it contains for its sustentation more than what we see. It is a farther step to and propagation, testifies a care, on the part of know, that, amongst the invisible things of nature, the Creator, expressly directed to these purposes. there must be an intelligent mind, concerned in We are on all sides surrounded by such bodies; its production, order, and support. These points examined in their parts, wonderfully curious; being assured to us by Natural Theology, we compared with one another, no less wonderfully may well leave to Revelation the disclosure of diversified. So that the mind, as well as the eye, many particulars, which our researches cannot may either expatiate in variety and multitude, or reach, respecting either the nature of this Being, fix itself down to the investigation of particular as the original cause of all things, or his character divisions of the science. And in either case it and designs as a moral governor: and not only so, will rise up from its occupation, possessed by the but the more full confirmation of other particulars, subject in a very different manner, and with a of which, though they do not lie altogether beyond very different degree of influence, from what a our reasonings and our probabilities, the certainty mere assent to any verbal proposition which can is by no means equal to the importance. The be formed concerning the existence of the Deity, true theist will be the first to listen to any crediat least that merely complying assent with which ble communication of Divine knowledge. Nothose about us are satisfied, and with which we thing which he has learnt from Natural Theology, are too apt to satisfy ourselves, will or can produce will diminish his desire of farther instruction, or upon the thoughts. More especially may this dif- his disposition to receive it with humility and ference be perceived, in the degree of admiration thankfulness. He wishes for light: he rejoices in and of awe, with which the Divinity is regarded, light. His inward veneration of this great Being when represented to the understanding by its will incline him to attend with the utmost seriousown remarks, its own reflections, and its own ness, not only to all that can be discovered conreasonings, compared with what is excited by any cerning him by researches into nature, but to all language that can be used by others. The works that is taught by a revelation, which gives reasonof nature want only to be contemplated. When able proof of having proceeded from him. contemplated, they have every thing in them which can astonish by their greatness; for of the vast scale of operation through which our discoveries carry us, at one end we see an intelligent Power arranging planetary systems, fixing, for instance, the trajectory of Saturn, or constructing a ring of two hundred thousand miles diameter, to surround his body, and be suspended like a magnificent arch over the heads of his inhabitants; and, at the other, bending a hooked tooth, concerting and providing an appropriate mechanism, for the clasping and reclasping of the filaments of the feather of the humming-bird. We have proof, not only of both these works proceeding from an intelligent agent, but of their proceeding from the same agent: for, in the first place, we can trace an identity of plan, a connexion of system, from Saturn to our own globe: and when arrived upon our globe, we can, in the second place, pursue the connexion through all the organized, especially the animated, bodies which it supports. We can observe marks of a common relation, as well to one another, as to the elements of which their habitation is composed. Therefore one mind hath planned, or at least hath prescribed, a general plan for all these productions. One Being hath been concerned in all. Under this stupendous Being we live. Our happiness, our existence, is in his hands. All we expect must come from him. Nor ought we to feel our situation insecure. In every nature, and in every portion of nature, which we can descry, But, above every other article of revealed religion, does the anterior belief of a Deity bear with the strongest force upon that grand point, which gives indeed interest and importance to all the rest the resurrection of the human dead. The thing might appear hopeless, did we not see a power at work, adequate to the effect, a power under the guidance of an intelligent will, and a power penetrating the inmost recesses of all substance. I am far from justifying the opinion of those, who "thought it a thing incredible, that God should raise the dead:" but I admit, that it is first necessary to be persuaded that there is a God, to do so. This being thoroughly settled in our minds, there seems to be nothing in this process (concealed as we confess it to be) which need to shock our belief. They who have taken up the opinion, that the acts of the human mind depend upon organization, that the mind itself indeed consists in organization, are supposed to find a greater difficulty than others do, in admitting a transition by death to a new state of sentient existence, because the old organization is apparently dissolved. But I do not see that any impracticability need be apprehended even by these; or that the change, even upon their hypothesis, is far removed from the analogy of some other operations, which we know with certainty that the Deity is carrying on. In the ordinary derivation of plants and animals, from one another, a particle, in many cases, minuter than all assignable, all conceivable dimension; an aura, an effluvium, an : infinitesimal; determines the organization of a future body does no less than fix, whether that which is about to be produced, shall be a vegetable, a merely sentient, or a rational being; an oak, a frog, or a philospher; makes all these differences; gives to the future body its qualities, and nature and species. And this particle, from which springs, and by which is determined, a whole future nature, itself proceeds from, and owes its constitution to, a prior body: nevertheless, which is seen in plants most decisively, the incepted organization, though formed within, and through, and by, a preceding organization, is not corrupted by its corruption, or destroyed by its dissolution: but on the contrary, is sometimes extricated and developed by those very causes; survives and comes into action, when the purpose, for which it was prepared, requires its use. Now an economy which nature has adopted, when the purpose was to transfer an organization from one individual to another, may have something analogous to it, when the purpose is to transmit an organization from one state of being to another state: and they who found thought in organization, may see something in this analogy applicable to their difficulties; for whatever can transmit a similarity of organization will answer their purpose, because, according even to their own theory, it may be the vehicle of consciousness; and because consciousness carries identity and individuality along with it through all changes of form or of visible qualities. In the most general case, that, as we have said, of the derivation of plants and animals from one another, the latent organization is either itself similar to the old organization, or has the power of communicating to new matter the old organic form. But it is not restricted to this rule. There are other cases, especially in the progress of insect life, in which the dormant organization does not much resemble that which encloses it, and still less suits with the situation in which the enclosing body is placed, but suits with a different situation to which it is destined. In the larva of the libellula, which lives constantly, and has still long to live under water, are descried the wings of a fly which two years afterward is to mount into the air. Is there nothing in this analogy? It serves at least to show that even in the observable course of nature, organizations are formed one beneath another; and, amongst a thousand other instances, it shows completely, that the Deity can mould and fashion the parts of material nature, so as to fulfil any purpose whatever which he is pleased to appoint. They who refer the operations of mind to a sub stance totally and essentially different from matter, (as most certainly these operations, though effected by material causes, hold very little affinity to any properties of matter with which we are acquainted,) adopt perhaps a juster reasoning and a better philosophy: and by these the considerations above suggested are not wanted, at least in the same degree. But to such as find, which some persons do find, an insuperable difficulty in shaking off an adherence to those analogies, which the corporeal world is continually suggesting to their thoughts; to such, I say, every consideration will be a relief, which manifests the extent of that intelligent power which is acting in nature, the fruitfulness of its resources, the variety, and aptness, and success of its means; most especially every consideration, which tends to show that, in the translation of a conscious existence, there is not, even in their own way of regarding it, any thing greatly beyond, or totally unlike, what takes place in such parts (probably small parts) of the order of nature, as are accessible to our observation. Again; if there be those who think, that the contractedness and debility of the human faculties in our present state, seem ill to accord with the high destinies which the expectations of religion point out to us; I would only ask them, whether any one, who saw a child two hours after its birth, could suppose that it would ever come to understand fluxions;* or who then shall say, what farther amplification of intellectual powers, what accession of knowledge, what advance and improvement, the rational faculty, be its constitution what it will, may not admit of, when placed amidst new objects, and endowed with a sensorium adapted, as it undoubtedly will be, and as our present senses are, to the perception of those substances, and of those properties of things, with which our concern may lie. Upon the whole; in every thing which respects this awful, but, as we trust, glorious change, we have a wise and powerful Being (the author, in nature, of infinitely various expedients for infinitely various ends,) upon whom to rely for the choice and appointment of means adequate to the execution of any plan which his goodness or his justice may have formed for the moral and accountable part of his terrestrial creation. That great office rests with him; be it ours to hope and to prepare, under a firm and settled persuasion, that, living and dying, we are his: that life is passed in his constant presence, that death resigns us to his merciful disposal. *See Search's Light of Nature, passim. A DEFENCE OF THE CONSIDERATIONS ON THE PROPRIETY OF REQUIRING A SUBSCRIPTION TO ARTICLES OF FAITH, IN REPLY TO A LATE ANSWER FROM THE CLARENDON PRESS. THE fair way of conducting a dispute, is to ex- | hibit one by one the arguments of your opponent, and with each argument the precise and specific answer you are able to give it. If this method be not so common, nor found so convenient, as might be expected, the reason is, because it suits not always with the designs of a writer, which are no more perhaps than to make a book; to confound some arguments, and to keep others out of sight; to leave what is called an impression upon the reader, without any care to inform him of the proofs or principles by which his opinion should be governed. With such views it may be consistent to despatch objections, by observing of some "that they are old," and therefore, like certain drugs, have lost, we may suppose, their strength; of others, that "they have long since received an answer;" which implies, to be sure, a confutation: to attack straggling remarks, and decline the main reasoning, as mere declamation;" to pass by one passage because it is "long winded," another because the answerer "has neither leisure nor inclination to enter into the discussion of it;" to produce extracts and quotations, which, taken alone, imperfectly, if at all, express their author's meaning; to dismiss a stubborn difficulty with a "reference," which ten to one the reader never looks at; and, lastly, in order to give the whole a certain fashionable air of candour and moderation, to make a concession* or two which nobody thanks him for, or yield up a few points which it is no longer any credit to maintain. How far the writer with whom we have to do is concerned in this description, his readers will judge: he shall receive, however, from us, that justice which he has not shown the author of the "Considerations," to have his arguments fully and distinctly stated and examined. After complaining, as is usual on these occasions, of disappointment and dissatisfaction; the answerer sets out with an argument which comprises, we are told, in a "narrow compass," the whole merits of the question betwixt us; and which is neither more nor less than this, that "it *Such as, that "if people keep their opinions to them. selves, no man will hurt them," and the like.-Answer, p. 45. is necessary that those who are to be ordained teachers in the church should be sound in the faith, and consequently that they should give to those who ordain them some proof and assurance that they are so, and that the method of this proof should be settled by public authority." Now the perfection of this sort of reasoning is, that it comes as well from the mouth of the pope's professor of divinity in the university of Bologna, as from the Clarendon press. A church has only, with our author, to call her creed the "faithful word," and it follows from Scripture that "we must hold it fast." Her dissatisfied sons, let her only denomi nate as he does, "vain talkers and deceivers,” and St. Paul himself commands us to "stop their mouths." Every one that questions or opposes her decisions she pronounces, with him, a heretic, and "a man that is a heretic, after the first and second admonition, reject." In like manner, calling her tenets "sound doctrine," or taking it for granted that they are so, (which the conclave at Rome can do as well as the convocation at London,) and "soundness in the faith being a necessary qualification in a Christian teacher," there is no avoiding the conclusion, that every "Christian teacher" (in, and out of the church too, if you can catch him, "soundness in the faith" being alike "necessary" in all) must have these tenets strapped about his neck by oaths and subscriptions. An argument which thus fights in any cause, or on either side, deserves no quarter. I have said, that this reasoning, and these applications of Scripture, are equally competent to the defenders of popery they are more so. The popes, when they as sumed the power of the apostles, laid claim also to their infallibility; and in this they were consistent. Protestant churches renounce with all their might this infallibility, whilst they apply to themselves every expression that describes it, and will not part with a jot of the authority which is built upon it. But to return to the terms of the argument. "Is it necessary that a Christian teacher should be sound in the faith?" 1. Not in nine instances out of ten to which the test is now extended. Nor, 2. If it were, is this the way to make him so; there being as little probability that the determinations of a set of men whose good fortune had advanced them to high stations in the church should be right, as the conclusions of private inquirers. Nor, that had been cast upon ple,other protestant church- they likewise engaged them-claring what were their real Now, were the "origin" of a custom of more the "propriety" of it, can any one doubt, who credits even the answerer's own account, but that the motive assigned in the considerations, both did exist, and was the principal motive? There is one account, indeed, of the "origin" of this custom, which, were it true, would directly concern the question. "This practice," our author tells us in another part of his Answer, "is said to be derived from the apostles themselves." I care not what "is said." It is impossible that the practice complained of, the imposition of articles of faith by "fallible" men, could originate from the "apostles," who, under the direction by which they acted were infallible."+ 3. Were they actually right, is it possible to conceive how they can, upon this author's principles, produce the effect contended for, since" we set them not up as a rule of faith;"* since "they do not decide matters for us, nor bind them upon us;" since "they tie no man up from altering his opinion," are no ways inconsistent with the right of private judgment," are, in a word, of no more authority than an old sermon; nor, conse-conscquence than it is to a question concerning quently, much more effectual, either for the producing or securing of "soundness in the faith." The answerer, not trusting altogether to the -strength of his "argument," endeavours next to avail himself of a concession" which he has gained, he imagines, from his adversary, and which he is pleased to look upon "as in a manner giving up the main point." Our business, therefore, will be to show what this concession, as he calls it, amounts to, and wherein it differs from the "main point," the requisition of subscription to established formularies. It is objected to the Articles of the Church of England, that they are at variance with the actual opinions both of the governors and members of that church; so much But this practice, from whatever "root of bitterso, that the men who most faithfully and expli-ness" it sprung, has been one of the chief causes, citly maintain these articles, get persecuted for we assert, of the divisions and distresses which their singularity, excluded from orders, driven we read of in ecclesiastical history. The matter from universities, and are compelled to preach the of fact our author does not, because he cannot, established religion in fields and conventicles. deny. He rather chooses to insinuate that "such Now this objection, which must cleave to every divisions and disturbances were not owing to the fired formulary, might, we conceive, be removed governors of the church, but to the perverse disIf a test was-substituted, supposing any test to be putings of heretics and schismatics." He must insisted upon, which could adapt itself to the know that there is oppression as well as resistance, opinions, and keep pace with the improvements, provocation as well as resentment, abuse of power of each succeeding age. This, in some measure, as well as opposition to it: and it is too much to would be the case, if the governors of the church take for granted, without one syllable of proof, for the time being, were authorized to receive that those in possession of power have been from candidates for orders declarations of their re- always in the right, and those who withstood ligious principles in their own words, and allowed, them in the wrong.. "Divisions" and "disturbat their discretion, to admit them into the minis- ances" have in fact, and in all ages, arisen on this try. Bishops being taken out of the lump of the account, and it is a poor shift to say, because it community will generally be of the same leaven, may always be said, that such only are chargeand partake both of the opinions and moderation able with these mischiefs as refused to submit of the times they live in. This is the most that can be made of the concession; and how this gives up the "main point," or indeed any thing, it is not easy to discover. * Page 19. How a creed is to be made, as the Considerations recommend, in which all parties shall agree, our author The next paragraph of the Answer attacks the cannot understand. I will tell him how; by adhering account which the Considerations have given of to Scripture terms: and this will suit the best idea of a the "rise" and "progress" of the custom in ques-and the only fair purpose of one, instruction. Creed (a summary or compendium of a larger volume,} tion; "the reverse of which," the answerer tells us, "is the truth," and by way of proof gives hisplicity of the propositions contained in the thirty-nine own account of the matter, which, so far from being, the "reverse," is in effect, or very nearly, the same. The reader shall see the two accounts side by side, and is desired to judge whether the author of the Considerations, so far from being confuted in this point, is even contradicted. "The protestants, aware "As some who set up for how greatly they were mis- reformers had broached ma represented and abused, be- ny erroneous and pestilent gan to think it necessary to doctrines; the Lutherans, repel the various calumnies first, and, after their exam Pages 11. 13. 19. 29. It is observed in the Considerations, that the multi Articles is alone sufficient to show the impossibility of that consent which the Church imposes and requires. Now, what would any man guess is the answer to this? Why, "that there are no less than three propositions in the very first verse of St. John's Gospel." Had there been "three thousand" it would have been nothing to the purpose: where propositions are received upon the authority of the proposer, it matters not how many of them there are; the doubt is not increased with the number; the same reason which establishes one establishes all. But is this the case with a system of propositions which derives no evidence from the proposer? which must each stand upon its own separate and intrinsic proof?-We thought it necessary to oppose note to note in the place in which we found it; though neither here nor in the Answer is it much connected with the text. |