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COLERID AIDS TO REFLECTION r' AIDS TO REFLECTION IN THE FORMATION OF A MANLY CHARACTER ON THE SEVERAL GROUNDS OF PRUDENCE MORALITY AND RELIGION BY S. T. COLERIDGE t ■ . ■ . REVISED ^ WITH A COPTODS INDEX TO THE WORK, AND TRANSLA- TIONS OF THE GREEK AND LATIN QUOTATIONS ■■,''■ BY THOMAS FENBY LONDON GEORGE ROUTLEDGE i& SONS, Limited NEW YORK: E. P. DUTTON & CO. // OiJrws irayra irpbi iairrijv iirdyovaa, Kal ffvyijOponrfuvri ypvxh ff-Mi eli airr^v, ftattrra. Koi /uiXa ^€^alt large the EASON and tble by the ^rldly inter- nt age been I beyond all lich equally ny wonder, conviction, : of Science ihe Truths, Jong to the k into such during the I object of that who- e primacy spoils the Scheme of gely of all lith; and that do than an manner ordinary est desire form their religious creed in the light of their n convictions, and to have a reason for the lith which they profess. There are indeed [ysteries, in evidence of which no reasons can be rought. But it has been my endeavour to show, lat the true solution of this problem is, that these [ysteries are Reason, Reason in its highest form \i Self-affirmation. Such are the special Objects of these Aids to leflection. Concerning the general character of [he work, let me be permitted to add the few >llowing sentences. St. Augustine, in one of his lermons, discoursing on a high point of Theology, fells his auditors, " Sic accipite, ut mereamini itelligere. Fides enim debet prsecedere intel- lectum, ut sit intellectus fidei prsBmium" (So Jeceive this, that you may deserve to understand It. For the faith ought to precede the Under- kanding, so that the Understanding may be the feward of the faith). Now without a certain )ortion of gratuitous and (as it were) experimentative taith in the Writer, a Reader will scarcely give that legree of continued attention, without which no lidactic Work worth reading can be read to any dse or profitable purpose. In this sense, therefore, md to this extent, every Author, who is competent bo the office he has undertaken, may without irrogance repeat St. Augustine's words in his )wn right, and advance a similar claim on similar rrounds. But I venture no farther than to imitate the sentiment at a humble distance, by avowing ly belief that He, who seeks instruction in the Eollowing pages, will not fail to find erUertainmevU ZTi THE AUTHOR'S PREFACE likewise ; but that whoever seeks entertainment only will find neither. Reader ! You have been bred in a land abound- ing with men, able in arts, learning, and know- ledges manifold, this man in one, this in another, few in many, none in all. But there is one art, of which every man should be master, the art of REFLECTION. If you are not a thinking man, to what purpose are you a man at all ? In like manner, there is one knowledge, which it is every man's interest and duty to acquire, namely, self- knowledge : or to what end was man alone, of all animals, endued by the Creator with the faculty of self -consciousness ? Truly said the Pagan moralist, " E coelo descendit, TvCodt, Scavr^v." [From heaven came down the precept, 'Know thyself'.] • But you are likewise born in a Christian land : and Revelation has provided for you new subjects for reflection, and new treasures of knowledge, never to be unlocked by him who remains self- ignorant. Self-knowledge is the key to this casket : and by reflection alone can it be obtained. Reflect on your own thoughts, actions, circumstances, and — which will be of especial aid to you in forming a habit of reflection, — accustom yourself to reflect on the words you use, hear, or read, their birth, derivation and history. For if words are not THINGS, they are living powers, by which the things of most importance to mankind are actuated, combined, and humanized. Finally, by reflection you may draw from the fleeting facts of your worldly trade, art, or profession, a science per- I THE AUTHOR'S PREFACE XVI Qtertainment lanent as your immortal soul; and make even se subsidiary and preparative to the reception [f spiritual truth, " doing as the dyors do, who laving first dipt their silks in colours of less value, len give them the last tincture of crimson in tram S. T. COLERIDGE. THE AUTHOR'S ADDRESS TO THE READER Fellow-Christian ! the wish to be admired, as a fine Writer, held a very subordinate place in the Author^ 8 thoughts and feelings in the composition of this Volume. Let then its comparative merits and demerits, in respect of style and stimulancy possess a proportional weight, and no more, in determining your judgment ifor or against its contents. Read it through : then compare the state of your mind, with the state in which your mind was, when you first opened the Book. Has it led you to reflect ? Has it supplied or suggested fresh subjects for reflection ? Has it given you any new information ? Has it removed any obstacle to a lively conviction of your responsibihty as a moral agent ? Has it solved any difficulties which had impeded your faith as a Christian ? Lastly, has it increased your power of thinking con- nectedly ? Especially on the Scheme and purpose of the Redemption by Christ ? If it have done none of these things, condemn it aloud as worth- less : and strive to compensate for your own loss of time, by preventing others from wasting theirs. But if your conscience dictates an afiirmative answer to all or any of the preceding questions, declare this too aloud, and endeavour to extend my utihty. THE mired, as a lace in the omposition tive merits stimulancy [) more, in a,gainst its mpare the wrhich your took. Has r suggested en you any y obstacle )ility as a ties which Lastly, king con- id purpose have done as worth- r own loss ing theirs, ffirmative questions, to extend CONTENTS PAGR I Introductory Aphorisms 1 I On the Duty and Advantage op Cultivating THE Power and Habit op Beplbction - 1-10 [Prudence, Morality, and Religion Interdis- TINGXnSHBD 11 [Prudential Aphorisms 23 Bepleotions Bespeoting Morality ■ - - 32 Moral and Beugious Aphorisms • - - 37 I Elements op Beugious Philosophy, Preliminary TO THE Aphorisms on Spiritual Beijgion - 91 [Aphorisms on Spiritual Beijgion - - - 100 [Aphorisms on that which is indeed Spiritual Beligion 106 [Conclusion 294 [Index ... 317 AIDS TO REFLECTION INTRODUCTORY APHORISMS* Aphorism I. In philosophy equally as in poetry it is the highest and most useful prerogative of genius to produce the strongest impressions of novelty, while it rescues admitted truths from the neglect caused by the very circumstance of their imiversal admission. Extremes meet. Truths, of all others the most awful and interesting, are too often considered as ao true, that they lose all the power of truth, and lie bed-ridden in the dormitory of the soul, side by side with the most despised and exploded errors. A'phoriam II. There is one sure way of giving fresh- ness and importance to the most common-place maxims — that of refleciing on them in direct reference to our own state and conduct, to our own past and future being. Aphorism III. To restore a common-place truth to its first uncomm^on lustre, you need only translate it into action. But to do this, you must have reflected on its truth. (( c C( (( <( (( Aphorism IV. " It is the advice of the Avise man. Dwell at home,' or, with yourself ; and though there are very few that do this, yet it is surprising that the greatest part of mankind cannot be prevailed upon, at least to visit themselves sometimes ; but, according to the saying of the wise Solomon, The eyes of the fool are in the ends of the earth ". * Aphorism : Maxim, precept, a short significant sajdng, briefly expressing some important truth (see Note xxvc, 16). 2 AIDS TO REFLECTION A reflecting mind, says an ancient writer, is the spring and source of every good tiling. (" Omnia honi principium intellectus cogitabundua '\) It is at once the disgrace and the misery of men, that they live without fore-thought. Suppose yourself fronting a mirror. Now what the objects behind you are to their images at the same apparent distance before you, rii'(>h is Reflection to Fore-thought. As a man wit ul Fore-thought scarcely deserves the name of ;- mi.ii, so Fore-thought without Reflection is but a melup^ > ical phrase for the instinct of a beast. ApJvjrism V. As a fruit-tree is more valuable than any one of its fruits singly, or even than all its fruits of a single season, so the noblest object of reflection is the mind itself, by which we reflect : And as the blossoms, the green, and the ripe, fruit, of an orange -tree are more beautiful to behold when on the tree and seen as one with it, than the same growth detached mid seen successively, after their importation into another country and different clime ; so is it with the manifold objects of reflection, when they are con- sidered principally in reference to the reflective power, and as part and parcel of the same. No object, of whatever value our passions may represent it, but becomes foreign to us, as soon as it is altogether uncon- nected with our intellectual, moral, and spiritual life. To be ourSy it must be referred to the mind either as motive, or consequence, or symptom. Aphorism VI. He w'«'<3 ^^u,i : os men the principles and precepts of spiritual wisdom, before their minds are called off from foreign objects, and turned inward upon themselves, might as well write his instructions, as the sybil wrote her prophecies, on the loose leaves of trees, and commit them to the mercy of the inconstant win ds. — LeigJUon. Aphorism VII. In order to learn we must attend : INTRODUCTORY APHORISMS ter, is the Omnia boni is at once they live fronting a ire to their 5 you, fii'oh n -wTtl'iil a man, so 3lap]. •lical uabie than 3 fruits of a tion is the ripe, fruit, d when on me growth uportation 3 is it with jy are con- ive power, object, of nt it, but her uncon- iritual life, i either as principles ' minds are ward upon ictions, as 5 leaves of inconstant Lst attend : in order to profit by what we have learnt, we must think — i.e. ret>ot. Hu only thinks whf) refltcta*. Aphorism VIII. It is a matter of great difficulty, and requires no ordinary skill and address, to fix the attention of men on the world within them, to induce them to study the processes and superintend the works which they are themselves carrying ou in their own minds ; in short, to awaken in them both the faculty of thought f and the inclination to exercise it. For * The indisposition, nay, the angry aversion to thivk^ even in persons who are most willing to attend, and on t ^le subjects to which they are giving studious attention, — such as Political Economy, Biblical Theology, Classical Antiquities, and the like, — is the pheno nenon that forces itself on my notice afresh, every time I enter into the society of persons in the higher ranks. To assign a feeling and a determination of their will, as a sa t isfactory reason for embracing or rejecting this or that opi nion or belief, is of ordinary occurrence, and sure to obtain the sympathy and the suffrages of the company. And vet to me, this seems little less irrational than to apply the nose to s. picture, and to decide on its genuineness by the sense of smell. t Distinction between Thought and Attention. — By THOUGHT is here meant the voluntary reproduction in our own minds of those states of consciousness, or (to use a phrase more familiar to the religious reader) of those inward experiences, to which, as to his be^t and most authentic documents, the teacher of moral or religious truth refers us. In attention, we keep the m. ad passive : in thought, we rouse it into activity. In the former, we submit to an impression — we keep the mind steady in order to receive the stamp. In the latter, we seek to imitate the artist, while we ourselves make a copy or duplicate of his work. We may learn arithmetic, or the elements of ffeoraetry, by continued attention alone ; but self-know- fedge, or an insight into the laws and constitutions of the human mind, and the grounds of religion and true morality, in addition to the effort of attention requires the energy of thought. 4 AIDS TO REFLECTION alas ! the largest part of mankind are nowhere greattsr strangers than at home. Aphorism IX. Life is the one universal soul, which, by virtue of the enUvening Breath, and the informing Word, all organized bodies have in common, each after its kind. This, therefore, all animals possess, and man as an animal. But, in addition to this, God transfused into man a higher gift, and specially im- breathed : — even a living (that is, self - subsisting) soul, a soul having its Ufe in itself. " And man became a living soul ". He did not merely possess it, he became it. It was his proper being, his truest seZ/, the man in the man. None then, not one of human kind, so poor and destitute, but there is provided for him, even in his present state, a house not built with hands. Aye, and spite of the philosophy (falsely so called) which mistakes the causes, the conditions, and the occasions of our becoming (xynscious of certain truths and reaUties for the truths and realities themselves — a house gloriously furnished. Nothing is wanted but the eye, which is the light of this house, the light which is the eye of this soul. This seeing light, this enlighten- ing eye, is Reflection *. It is more, indeed, than is ordinarily meant by that word; but it is what a Christian ought to mean by it, and to know too, whence it first came, and still continues to come — of what light even this light is but a reflection. This, too, is THOUGHT ; and all thought is but unthinking that does not flow out of this, or tend towards it. , Aphorism X. Self -superintendence ! that any thing should overlook itself ! Is not this a paradox, and hard to imderstand ? It is, indeed, difficult, and to the * The Sidvoia of St. John, I. Ep. v. 20, inaccurately rendered Understanding in our translation. To exhibit the full force of the Greek word, we must say a power of discernment by Reason. INTRODUCTORY APHORISMS here greattsr 3oul, which, e informing imon, each jossess, and this, God )ecially im- subsisting) aan became isess it, he lest sdf, the uman kind, ed for him, with hands. so called) s, and the tain truths smselves — a ranted but light which is enlighten- sd, than is is what a know too, > come — of This, too, nking that any thing •adox, and and to the laccurately To exhibit a power of i I I imbruted sensualist a direct contradiction: and yet most truly does the poet exclaim Unless above himself he can Erect himself, how mean a thing is man ! Aphorism XI. An hour of solitude passed in sincere and earnest prayer, or the conflict with, and conquest over a single passion or " subtle bosom sin," will teach us more of thought, will more effectuaUy awaken the faculty f and form the habit, of reflection, than a year's study in the schools without them. « Aphorism XII. In a world, the opinions of which are drawn from outside shows, many things may be paradoxical (that is, contrary to the common notion), and nevertheless true : nay, paradoxical, because they are true. How should it be otherwise, as long as the imagination of the Worldling is wholly occupied by surfaces, while the Christian's thoughts are fixed on the substance, that which is and abides, and which, became it is the substance'", the outward senses cannot recognize. Tertullian had good reason for his assertion that the simplest Christian (if indeed a Christian) knows more than the most accomplished irrehgious philosopher. Comment — XIIc. Let it not, however, be forgotten, that the powers of the understanding and the intel- lectual graces are precious gifts of God; and that * Quod Stat subtus, that which stands beneath, and (as it were) supports, the appearance. In a language like ours, where so many words are derived from other languages, there are few modes of instruction more useful or more amusing than that of accustoming young people to seek for the etymology, or primary meanmg, of the words they use. There are cases, in which more knowledge of more value may be conveyed by the history of a word than by the history of a campaign. 6 AIDS TO REFLECTION ■i; every Christian, according to the opportunities vouch- safed to him, is bound to cultivate the one and to acquire the other. Indeed, he is scarcely a Christian who wilfully neglects so to do. What says the apostle ? Add to your faith knowledge, and to knowledge manly energy y (2 Per. 1, V) ; for this is the proper rendering of apeTTj^f and not virtue, at least in the present and ordinary acceptation of the word*. Aphorism XIIT. Never yet did there exist a full faith in the Divine Word (by whom lights as well as immor- tality, was brought into the world,) which did not expand the intellect, while it puilfied the heart ; which did not multiply the aims and objects of the under- standing, while it fixed and simplified those of the desires and passionsf. Comment — ^XIIIc. If acquiescence without insight ; if warmth without light ; if an immunity from doubt, * I am not ashamed to confess that I dislike the frequent use of the word virtue, instead of righteousness, in the pulpit : and that in prayer or preaching before a Christian community, it sounds too much like Pagan philosophy. The passage in St Peter's epistle is the only scripture authority that can be pretended for its use, and I think it right, therefore, to notice that it rests either on an over- sight of the translators, or on a change in the meaning of the word since their time. f The effects of a zealous ministry on the intellects and acquirements of the labouring classes are not only attested by Baxter, and the Presbyterian divines, but admitted by Bishop Burnet, who, during his mission in the west of Scotland, was " amazed to find a poor commonalty so able to argue ", &c. But we need not go to a sister church for proof or example. The diffusion of light and knowledge through this kingdom, by the exertions of the Bishops and clergy, by Episcopalians and Puritans, from Edward VI. to the Restoration, was as wonderful as it is praiseworthy and may be justly placed among the most remarkable facts of history. 11 INTRODUCTORY APHORISMS inities vouch- ^nd to acquire hristian who the apostle ? pledge manly ' rendering of and ordinary 3t a full faith U as immor- ich did not 'art ; which the under- lose of the ►ut insight ; rom doubt, the frequent less, in the > a Christian philosophy, y scripture , i I think it )n an over- meaning of I ellects and ly attested Imitted by le west of Ity so able church for Ifnowledge shops and iward VI. iseworthy :able facts given and guaranteed by a resolute ignorance ; if the habit of taking for granted the words of a catechism, remembered or forgotten ; if a mere sensation of positiveness substituted (I will not say, for the sense of certainty ; but) for that calm assurance, the very means and conditions of which it supersedes ; if a belief that seeks the darkness, and yet strikes no root, immovable as the limpet from the rock, and like the Hmpet, fixed there by mere force of adhesion ; if these suffice to make men Christians, in what sense could the apostle affirm that believers receive, not indeed worldly wisdom, that comes to nought, but the wisdom of God, that we might know and comprehend the things that are freely given to us of God ? On what grounds could he denounce the sincerest fervor of spirit as defective, where it does not likewise bring forth fruits in the UNDERSTANDING ? Aphorism XIV. In our present state, it is a little less than impossible that the affections should be kept constant to an object which gives no employment to the understanding, and yet cannot be made manifest to the senses. The exercise of the reasoning and reflecting powers, increasing in sight, and enlarging views, are requisite to keep alive the substantial faith in the heart. Aphorism XV. In the state of perfection, perhaps, all other faculties may be swallowed up in love*, or superseded by immediate vision ; but it is on the wings of the cherubim, i.e. (according to the interpre- tation of the ancient Hebrew doctors) the intellectual powers and energies, that we must first be borne up to * See 1 Cor. xiii. 13. In heaven, faith is lost in sight, and hope in fruition, but love (charity) is unfading., intensi- fied, and inexhaustible. Well, therefore, said the apostle of the Gentiles, that the greatest of the three is charity. In Tyndall's, Cranmer's, and the Genevan translations, the word aycnrri is rendered love. 8 AIDS TO REFLECTION the " pure emp3n:ean '\ It must be serapha, and not the hearts of imperfect mortals, that can bum un- fuelled and self-fed. Give me understanding (is the prayer of the Royal Psalmist), and I shall observe thy law with my whole heart. {Ps. cxix. 34.) — Thy law is exceeding oroad — that is, comprehensive, pregnant, containing fa^ more than the apparent import of the words on a first perusal. It is my meditation all the day. [Ps. cxix. 96, 97.] Comment — XVc. It is worthy of especial observation, that the Scriptures are distinguished from all other writings pretending to inspiration, by the strong and frequent recommendations of knowledge, and a spirit of inquiry. Without reflection, it is evident that neither the one can be acquired nor the other exercised. Aphorism XVI. The word rational has been strangely abused of late times. This must not, however disincline us to the weighty consideration, that thoughtfulness, and a desire to rest all our convictions on grounds of right reasoning, are inseparable from the character of a Christian. Aphorism XVII. A reflecting mind is not a flower that grows wild, or comes up of its own accord. The difficulty is indeed greater than many, who mistake quick recollection for thought, are disposed to admit ; but how much less than it would be, had we not been born and bred in a Christian and Protestant land, the fewest of us are sufficiently aware. Truly may we, and thankfully ought we to, exclaim with the Psalmist : The entrance of thy words giveth light ; it giveth understanding even to the simple. [Ps. 119-130.] Aphorism XVIII. Examine the journals of our zealous missionaries, I will not say among the Hottentots or Esquimaux, but in the highly civilized^ though fear- fully uncvUivatedf inhabitants of ancient India. How often, and how feelingly, do they describe the difficulty ri^TRODUCTORY APHORISMS 9 "i3, and not bum un- ng (is the •bserve thy Thy law is pregnant, »ort of the on all the )servation, I all other fcrong and d a spirit lent that exercised. strangely disincline litfuhiess, rounds of i-racter of ' a flower rd. The mistake > admit; lot been and, the we, and Palmist : giveth JO.] zealous itots or h fear- How fficulty of rendering the simplest chain of thought intelligible to the ordinary natives, the rapid exhaustion of their whole power of attention, and with what distressful effort it is exerted while it lasts ! Yet it is among these that the hideous practices of self-torture chiefly prevail. if folly were no easier than wisdom, it being often so very much more grievous^ how certainly might these unhappy slaves of superstition be converted to Christianity ! But, alas ; to swing by hooks passed through the back, or to walk in shoes with nails of iron pointed upwards through the soles — all this is so much less difficulty demands so much less exertion of the will than to reflect J and by reflection to gain knowledge and tranquilhty ! Comment — XVIIIc. It is not true, that ignorant persons have no notion of the advantages of truth and knowledge. They confess, they see and bear witness to these advantages in the conduct, the immunities, and the superior powers of the possessors. Were they attainable by pilgrimages the most toilsome, or penances the most painful, we should assuredly have as many pilgrims and self-tormentors in the service of true reUgion, as now exist under the tyranny of papal or Brahman superstition. Aphorism XIX. In coimtries enlightened by the gospel, however, the most formidable and (it is to be feared) the most frequent impediment to men's turning the mind inward upon themselves, is that they are afraid of what they shall find there. There is an aching hollowness in the bosom, a dark cold speck at the heart, an obscure and boding sense of a somewhat, that must be kept out of sight of the conscience ; some secret lodger, whom they can neither resolve to eject or retain*. * The following sonnet was extracted by me from Herbert's Temple, in a work long since out of print, for the purity of the language and the fulness of the sense. But I shall be excused, I trust, in repeating it here for higher 10 AIDS TO REFLECTION Comment — ^XIXc. Few are so obdurate, few have sufficient strength of character, to be able to draw forth an evil tendency or immoral practice into distinct conaciousneas, without bringing it in the same moment before an awaking conscience. But for this very reason it becomes a duty of conscience to form the mind to a habit of distinct consciousness. An unreflecting Christian walks in twiUght among snares and pitfalls ! He entreats the heavenly Father not to lead him into temptation, and yet places himself on the very edge of it, because he will not kindle the torch which his Father had given into his hands, as a means of preven- tion, and lest he should pray too late. Aphorism XX. Among the various undertakings of men, can there be mentioned one more important, can there be conceived one more sublime, than an intention to form the human mind anew after the divine image ? The very intention, if it be sincere, is a ray of its dawning. The requisites for the execution of this high intent may be comprised under three heads; the pruden- tial, the moral, and the spiritual. merits and with higher purposes, as a forcible comment on the words in the text : Graces vouchsafed in a Christian land. Lord ! with what care hast thou begirt us round ! Parents first season us. Then schoolmasters Deliver us to laws. They send us bound To rules of reason. Holy messengers ; Pulpits and Sundays ; sorrow dogging sin ; Afflictions sorted ; anguish of all sizes ; Fine nets and stratagems to catch us in ! ' Bibles laid open ; millions of surprises ; Blessings beforehand ; ties of gratefulness ; The sound of glory ringing in our ears : Without, our shame ; within, our consciences ; Angels and grace ; eternal hopes and fears ! Yet all these fences, and their whole array, '^ One cunning bosom-sin blows quite away. INTRODUCTORY APHORISMS 11 few have e to draw ito distinct le moment ^ery reason e mind to nreflecting d pitfalls ! i him into 5ry edge of which his of preven- takings of rtant, can L intention FE IMAGE ? ray of its igh intent 3 pruden- mment on I. round ! rs >s; Aphorism XXI. First, religious prudence. — What this is, will bo best explained by its effects and opera- tions. Prudence in the service of religion consists in the prevention or abatement of hindrances and dis- tractions ; and consequently in avoiding, or removing, all such circumstances as, by diverting the attention of the workman, retard the progress and hazard the safety of the work. It is likewise (we deny not) a part of this unworldly prudence, to place ourselves as much and as often as it is in our power so to do, in circum- stances directly favourable to our great design ; and to avail ourselves of all the positive helps and further- ances which these circumstances afford. But neither dare we, as Christians, forget whose and under what dominion the things are, quce nos circumstant, that is, that stand around us. We are to remember, that it is the World that constitutes our outward circumstances ; that in the form of the World, which is evermore at variance vAih. the Divine Form (or idea) they are cast and moulded ; and that of the means and measures which the same prudence requires in the forming anew of the Divine Image in the soul, the far greater number suppose the World at enmity with our design. We are to avoid its snares, to repel its attacks, to suspect its aids and succours : and even when compelled to receive them as allies within our trenches, we are to commit the outworks alone to their charge, and to keep them at a jealous distance from the citadel. The powers of the world are often christenedy but seldom christianized. They are but proselytes of the oiUer gate ; or like the Saxons of old, enter the land as auxiliaries, and remain in it as conquerors and lords. Aphorism XXII. The rules of prudence in general, like the laws of the stone tables, are for the most part prohibitive. I'hou shalt not is their characteristic formula : and it is an especial part of Christian prudence that it should be so. Nor would it be difficult to bring under this head, all the social obligations that arise out 12 AIDS TO REFLECTION \ I of the relations of the present life, which the sensua understanding {r6 (ppdtni^a ttjs v dirdoXeiav [things hard to be understood, which the unlearned and unstable wrest to their own destruction]. INTRODUCTORY APHORISMS lf» Aphorism XXV. Woe to the man, who will beUev# neither power, freedom, Por morality ; because he nowhere finds either entire, ur unmixed with sin, thraldom, and infirmity. In the natural and intel- lectual realms, we cUstinguish what we cannot separate ; and in the moral world, we must distinguish in order to separate. Yea, in the clear distinction of good from evil the process of separation commences. Comment XXVc. It was customary with religious men in former times, to make a rule of taking every morning some text, or aphorism*, for their occasional meditation during the day, and thus to fill up the intervals of their attention to business. I do not point it out for imitation, as knowing too well, how apt these self-imposed rules are to degenerate into superstition or hoUowness ; or I would have recom- mended the following as the first exercise. Aphorism XXVI. It is a dull and obtuse mind, that must divide in order to distinguish ; but it is a still worse, that distinguishes in order to divide. In the * In accordance vnih. a preceding remark, on the use of etymology in disciplining the youthful mind to thoughtful habits, and as consistent with the title of this work. Aids to Reflection, I shall offer no apology for the following and similar notes : Aphorism, determinate position, from the Greek, ap, from ; and horizein, to bound or limit ; whence our horizon. — In order to get the full sense of a word, we should first present to our minds the visual image that forms its primary meaning. Draw lines of different colours round the different counties of England, and then cut out each separately, as in the common play-maps that children take to pieces and put together — so that each district can be contemplated apart from the rest, as a whole in itself. This twofold act of circumscribing, and detaching, when it is exerted by the mind on subjects of reflection and reason, is to aphorize, and the result an aplwrism. 16 AIDS TO REFLECTION former, we may contemplate the source of super- stition and idolatry* ; in tne latter, of schism, heresyf , and a seditious and sectarian spirit^. Aplwriam XXVII. Exclusive of the abstract sciences, the largest and worthiest portion of our knowledge consists of aphorisms : and the greatest and best of men is but an aphmism. Aphorism XXVIII. On the prtuierUial influence which the fear or foresight of the consequences of his actions, in respect of his own loss or gain m/iy exert on a newly -converted Believer. Precautionary remark. — We meddle not with the dispute respecting conversion, whether, and in what sense, necessary in all Christians. It is sufficient for our purpose, that a very large number of men even in Christian countries need to be converted, and that not a few, we trust, have been. The tenet \ W P! i * T6 ^ot}t6v dijipyKaaiv els ttoWCjv Qeibv ^Idi&rrjTas. — Damaac. de Myst. Egypt ; that is, they divided the intellig- ible into many and several individualities. t From aEpeo-is. Though well aware of its formal and apparent derivation from haireo, I am inclined to refer both words to aire, as the primitive term, containing the primary visual image : and therefore should explain hceresiSy as a wilful raising into public notice, an uplifting (for display) of any particular opinion differing from the established belief of the church at large, and making it a ground of schism, i.e., division, from schizein, to cut off — whence our " scissors " is supposed to have been derived. 1 1 mean these words in their large and philosophic sense in relation to the spirit, or originating temper and tendency, and not to any one mode under which, or to any c ^e class, in or by which, it may be displayed. A seditious spii. i may (it is possible, though not probable) exist in the council-chamber of a palace as strongly as in a mob in Palace Yard ; and a sectarian spirit in a cathedral, no less than in a conventicle. INTRODUCTORY APHORISMS n becomes fanatical and dangerous, only when rare and extraordinary exceptions are made to be the general rule ; — when what was vouchsafed to the apostle of the Gentiles by especial grace, and for an especial purt)08e, viz., a conversion* begun and completed in the same moment, is demanded or expected of all men, as a necessary sign and pledse of their election. Late observations have shown, that under many circum- stances the magnetic needle, even after the disturbing influence has been removed, will keep wavering, and require many days before it points aright, and remains steady to the pole. So is it ordinarily with the soul, after it has begun to free itself from the disturbing forces of the flesh and the world, and to convert| itself towards God. A phorism XXIX. Awakened by the cock-crow (a ser- mon, a calamity, a sick bed, or a providential escape), the Christian pilgrim sets out in the morning twilight, while et the truth (the vd/xos reXeios 6 riji eXevdepiaSf perfect aw of liberty) is below the horizon. Certain necessary consequences of his past Hfe and his present undertak- ing will be seen by the refraction of its light : more will be apprehended and conjectured. The phantasms that had predominated during the hours of darkness, are still busy. Though they no longer present them- selves as distinct Forms, they yet remain as formative * Whereas Christ's other disciples had a breeding under him, St. Paul was born an apostle ; not carved out, as the rest, by degrees and in course of time, but a fusUe apostle, an apostle poured out and cast in a mould. As Adam was a perfect man in an instant, so was St. Paul a perfect Christian. The same spirit was the lightning that melted, and the mould that received and shaped him. — Do le's Sermons (quoted from memory). t From the Latin, convertere — i.e., by an act of the will \to turn towards the true pole, at the same time (for this is the force of the prepositive con) that the understanding is convinced and made aware of its existence and direction. 18 AIDS TO REFLECTION 1 . Motions in the Pilgrim's soul, unconscious of its own activity and overmastered by its own workmanship. Things take the signature of Thought. The shapes of the recent dream become a mould for the objects in the distance ; and these again give an outwardness and a sensation of reality to the Shapings of the Dream. The Bodings inspired by the long habit of selfishness, and self-seeking cunning, though they are now com- mencing the process of their purification into that fear which is the beginning of wisdom, and which, as such, is ordained to be our guide and safeguard, till the sun of love, the perfect law of liberty, is fully arisen — these Bodings will set the fancy at work, and haply, for a time, transform the mists of dim and imperfect knowledge into determinate superstitions. But in either case, whether seen clearly or dimly, whether beheld or only imagined, the consequences^ contem- plated in their bearings on the individual's inherent* * The following extract from Leighton's Theological Lectures^ sec. II. may serve as a comment on this sentence : " The human mind, however stunned and weakened by the fall, still retains some faint idea of the good it has lost ; a kind of languid sense of its misery and indigence, with afifections suitable to these obscure notions. This at least is beyond all doubt and indisputable, that all men wish well to themselves ; nor can the mind divest itself of this propensity, without divesting itself of its being. This is what the schoolmen mean, when in their manner of expres- sion they say, that ' the will (voluntas, not arbitrium) is carried towards happiness not simply as wUl, but as nature.^ " I venture to remark that this position, if not more certainly would be more evidently true, if instead of beati- tudoy the word indolentia {i.e., freedom from pain, negative happiness) had been used. But this depends on the exact meaning attached to the term self, of which more in another place. One conclusion, however, follows inevitably from the preceding position, viz., that this propensity can never be legitimately made the 'principle of morality, even because INTRODUCTORY APHORISMS 19 desire of happiness and dread of pain, become motives : and (unless all distinction in the words be done away with, and either prudence or virtue be reduced to a superfluous synonym, a redundancy in all the languages of the civiHzed world), these motives, and the acts and forbearances directly proceeding from them, fall under the head of prudence, as belonging to one or other of its four very distinct species. I. It may be a prudence, that stands in opposition to a higher moral life, and tends to preclude it, and to prevent the soul from eVfer arriving at the hatred of sin for its own exceeding sinfulness {Rom. vii. 13) ; and this is an evil prudence. II. Or it may be a neutral prudence, not incom- patible with spiritual growth : and to this we may, with especial propriety, apply the words of our Lord, " What is not against us is for us." It is therefore an imiocent, and (being such) a proper, and commend- able PRUDENCE. III. Or it may lead and be subservient to a higher principle than itself. The mind and conscience of the individual may be reconciled to it, in the foreknowledge of the higher principle, and with a yearning towards it that implies a convalescent is reconciled to his crutches, and foretaste of future freedom. The enfeebled thankfully makes use of them, not only because they are necessary for his immediate support, it is no part or appurtenance of the moral will ; and because the proper object of the moral principle is to limit and control this propensity, and to determine in what it may be, and in what it ought to be gratified ; while it is the business of philosophy to instruct the understanding, and the office of religion to convince the whole man, that other- wise than as a regtUated, and of course therefore a suhor- dinate^ end, this propensity, innate and inalienable though it be, can never be realised or fulfilled. (T Comment — XXXIIIc. Felicity, in its proper sense, is but another word for fortunateness, or happiness ; and I can see no advantage in the improper use of words when proper terms are to be found, but, on the con- trary, much mischief. For, by famiUarizing the mind to equivocal expressions, that is, such as may be taken in two or more different meanings, we introduce con- fusion of thought, and furnish the sophist with his 24 AIDS TO REFLECTION best and handiest tools. For the juggle of sophistry consists, for the greater part, in using a word in one sense in the premise, and in another sense in the con- clusion. We should accustom ourselves to thinkf and reason, in precise and steadfast terms ; even when custom, or the deficiency, or the corruption of the language, will not permit the same strictness in speak- ing. The mathematician finds this so necessary to the truths which he is seeking, that his science begins with, and is founded on, the definition of his terms. The botanist, the chemist, the anatomist, &c., feel and submit to his nec3ssity at all costs, even at the risk of exposing their several pursuits to the ridicule of the rcany, by technical terms, hard to be remembered, and alike quarrelsome to the ear and the tongue. In the business of moral and reUgious reflection, in the ac- quisition of clear and distinct conceptions of our duties, and of the relations in which we stand to God, our neighbour, and ourselves, no such difficulties occur. At the utmost we have only to rescue words, already existing and famihar, from the false or vague meanings imposed on them by carelessness, or by the cUpping and debasing misusage of the market. And surely happiness, duty, faith, truth, and final blessedness, are matters of deeper and dearer interest for all men, than circles to the geometrician, or the characters of plants to the botanist, or the affinities and combining principle of the elements of bodies to the chemist, or even than the mechanism (fearful and wonderful though it be !) of the perishable Tabernacle of the Soul can be to the anatomist. Among the aids to reflection, place the following maxim prominent : let distinctness in expression advance side by side with distinction in thought. For one useless subtlety in our elder divines and moralists, I will produce ten sophisms of equivocation in the writings of our modern preceptors : and for one error resulting from excess in distinguishing the indifferent, I would show ten mis- chievous delusions from the habit of confounding the p PRUDENTIAL APHORISMS 25 diverse. Whether you are reflecting for yourself, or reasoning with another, make it a rule to ask yourself the precise meaning of the word on which the point in question appears to turn ; and if it may be {i.e., by writers of authority has been) used in several senses, then ask which of these the word is at present intended to convey. By this means, and scarcely without it, you will at length acquire a facility in detecting the quid pro quo [one thing substituted for another]. And believe me, in so doing you will enable yourself to disarm and expose four-fiftns of the main arguments of our most renowned irreligious philo- sophers, ancient and modem. For the quid pro quo is at once the rock and quarry on and with which the strong-holds of disbelief, materiaHsm, and (more per- nicious still) epicurean morality are built. Aphorism XXXIV. If we seriously consider what religion is, we shall find the saying of the wise king Solomon to be unexceptionably true : Her ways are ways of pleasantness, and all her paths are peace [Prov. iii 17.] Doth religion require any thing of us more than that we Uve soberly, righteously, and godly in this present world F [Titus ii. 12.] Now what, I pray, can be more pleasant or peaceable than these ? Temperance is always at leisure, luxury always in a hurry : the latter weakens the body and pollutes the soul, the former is the sanctity, purity, and sound state of both. It is one of Epicurus's fixed maxims *' That life can never be pleasant without virtue ". Comment — XXXI Vc. (1) In the works of moralists, both Christian and Pagan, it is often asserted (indeed there are few common-places of more frequent recur- rence) that the happiness even of this life consists solely, or principally, in virtue ; that virtue is the only happi- ness of this life ; that virtue is the truest pleasure, &c. i.. 26 AIDS TO REFLECTION h v^ I (2) I doubt not that the meaning, which the writers intended to convey by these and the Hke expressions, was true and wise. But I deem it safer to say, that in all the outward relations of this life, in all our out- ward conduct and actions, both in what we should do, and in what we should abstain from, the dictates of virtue are the very same with those of self-interest, tending to, though they do not proceed fronif the same point*. For the outward object of virtue being the greatest producible sum of happiness of all men, it must needs include the object of an intelligent self- love, which is the greatest possible happiness of one individual ; for what is true of all, must be true of each. Hence, you cannot become better (that is, more virtuous), but you will become happier: and you carmot become worse (that is, more vicious), without an increase of misery (or at the best a propor- tional loss of enjoyment) as the consequence. If the thing were not inconsistent with our well-being, and known to be so, it would not have been classed as a vice. Thus what in a disordered and enfeebled mind is called prudence, is the voice of nature in a healthful state : as is proved by the known fact, that the pruden- tial duties (that is, those actions which are commanded by virtue becatise they are prescribed by prudence), the animals fulfil by natural instinct. (3) The pleasure that accompanies or depends on a healthy and vigorous body will be the consequence and reward of a temperate life and habits of active industry, whether this pleasure were or were not the chief or [* " Honesty is the bes^; policy " — The arts of deceit and cunning do continually grow weaker, whereas integrity gains strength by use. Vice is generally forbidden by human laws, but neither the laws of Moses, nor those of Athens and Sparta, nor the Roman and later laws, prohibit the opposite virtues ; a clear evidence that mankind are generally agreed about the goodness of those virtues. — See Tillotson's Works.} ft' 'J PRUDENTIAL APHORISMS 27 only determining motive thereto*. Virtue may, possibly, add to the pleasure a good of another kind, a higher good, pv^maps, than the worldly mind is capable of understanding, a spiritual complacency, of which in your present sensualized state you can form no idea. It may addf I say, but it cannot detract from it. Thus the reflected rays of the sun that give light, distinction, and endless multiformity to the mind, afford at the same time the pleasurable sensation of warmth to the body. (4) If then the time has not yet come for any thing higher, act on the maxim of seeking the most pleasure with the least pain : and, if only you do not seek where you yourself know it will not be found, this very pleasure and this freedom from the disquietude of pain may produce in you a state of being directly and indirectly favourable to the germination and up -spring of a nobler seed. If it be true, that men are miserable because they are wicked, it is likewise true, that many men are wicked because they are miserable. Health, cheerfulness, and easy circumstances, the ordinary consequences of Temperance and Industry, will at least leave the field clear and open, will tend to pre- serve the scales of the judgment even : while the consciousness of possessing the esteem, respect, and sympathy of your neighbours, and the sense of your own increasing power and influence, can scarcely fail to give a tone of dignity to your mind, and incUne you to hope nobly of your own Being. And thus they may prepare and predispose you to the sense and acknow- ledgment of a principle, differing not merely in degree but in kind from the faculties and instincts of the higher and more intelligent species of animals (the ant, the beaver, the elephant), and which principle is [* " Temperance heightens the pleasures of enjoyment, by defending us against the insults of excess. So the surgeon to preserve what is sound will cut off what is tainted." — Sir Greorge Mackenzie.] 28 AIDS TO REFLECTION therefore your proper humanity. And on this account and with this view alone may certain modes of pleasur- able or agreeable sensation, without confusion of terms, be honoured with the title of refined, intellectual, ennobling pleasures. — For Pleasure (and happiness in its proper sense is but the continuity and sum-total of the pleasure which is allotted or happens to a man, and hence by the Greeks called e^rux^a, good-hap, or more rehgiously ei/Saifiovla, favourable providence) — Pleasure, I say, consists in the harmony between the specific excitability of a Hving creature, and the exciting causes correspond thereto. Considered, therefore, exclusively in and for itself, the only question is, quantum ? not quale ? How much on the whole ? the contrary, that is, the painful and disagreeable, having been subtracted. The quality is a matter of taste : et de guatibus non set disputandum [There is no disputing about tastes]. No man can judge for another. (5) This, I repeat, appears to me a safer language than the sentences quoted above (that virtue alone is happiness ; that happiness consists in virtue, &c.), sayings which I find it hard to reconcile with other positions of still more frequent occurrence in the same divines, or with the declaration of St. Paul : " If in this life only we have hope, we are of all men most miserable " [1 Cor. xv. 19]. (6) At all events, I should rely far more confidently on the converse, viz., that to be vicious is to be miserable*. Few men are so utterly reprobate, so imbruted by their vices^ as not to have some lucid, or at least quiet and sober, intervals ; and in such a moment, dum desoeviunt irce, few can stand up unshaken against the appeal to their own experience — what have been [♦ " When God forsakes us, Satan also leaves us : for such offenders he looks upon as sure and sealed up, and his temptations then needless unto them." — Sir T. Browne's Christian Morals.] PRUDENTIAL APHORISMS 29 the wages of sin ? what hf,s the devil done for you* ? What sort of a master have you found him ? Then let us ask in befitting detail^ and by a series of questions that ask no loud, and are secure against any false^ answer, urge home the proof of the position, that to be vicious is to be wretched : adding the fearful corollary, that if even in the body, which as long as life is in it can never be wholly bereaved of pleasurable sensations, vice is found to be misery, what must it not be in the world to come ? There, where even the crime is no longer possible, much less the gratifications that once attended it — where nothing of vice remains but its guilt and its misery — vice must be misery itself, all and utter misery. So best, if I err not, may the motives of prudence be held forth, and the impulses of self- love be awakened, in aUiance with truth, and free from the danger of confounding two things (the Laws of Duty, I mean, and the Maxims of Interest) which it deeply concerns us to keep distinct, inasmuch as this distinction and the faith therein are essential to our moral nature, and this again the ground-work and pre- condition of the spiritual state, in which the Humanity strives after Godliness, and, in the name and power, and through the prevenient and assisting grace, of the Mediator, will not strive in vain. (7) The advantages of a life passed in conformity with the precepts of virtue and reUgion, and in how many and various respects they recommend virtue and religion, even on grounds of prudence, form a delightful subject of meditation, and a source of refreshing thought to good and pious men. Nor is it strange if, transported with the view, such persons should some- times discourse on the charms of forms and colours to men whose eyes are not yet couched ; or that they occasionally seem to invert the relations of cause and [* In the service of God we have the sure promise of all the blessings of this life and that to come ; what are the promises held out to us by infidelity ?] 30 AIDS TO REFLECTION efiFeot, and forget that there are acts and determina- tions of tho will and affections, the consequences of which may be plainly foreseen*, and yet cannot be made our proper ana primary motives for such acts and determinations, without destroying or entirely altering the distinct nature and character of the latter. Sophron is well informed that wealth and extensive patronage will be the consequence of his obtaining the love and esteem of Constantia. But if the foreknow- ledge of this consequence were, and were found out to be, Sophron' s main and determining motive for seeking this love and esteem ; and if Constantia were a woman that merited, or was capable of feeling, either one or the other ; would not Sophron find (and deservedly too) aversion and contempt in their stead ? Wherein, if not in this, differs the friendship of worldlings from true friendship ? Without kind offices and useful services, wherever the power and opportunity occur, love would be a hollow pretence. Yet what noble mind would not be offended, if he were thought to [* That is, the immediate consequences. The ultimate results of our actions for good or evil it is quite impossible to foresee, Carlyle remarks, " Cast forth thy Act, thy Word, into the ever-living, ever- working Universe : it is a seed- grain that cannot die ; unnoticed to-day, it will be found flourishing as a Banyan-grove (perhaps, alas, as a Hemlock- forest !) after a thousand years " — Sartor Reaartua^ p. 23. When Adam first disobeyed his Creator, his act had im- mediate results with which he became familiar enough, but the future consequences were only to be surmised. So in the death of Christ the full effects of the salvation thereby purchased will never be known until the consummation of all things — the final judgment. Then once and once only shall the whole race of Adam meet, from the first man to the last infant, and in that vast assembly " that multitude which no man can number " shall the eternal consequences of sin and righteousness be made known, when the wheat and the tares, once growing together, shall be mingled no more.] ! 'it PRUDENTIAL APHORISMS 31 value the love for the sake of the services, and not rather the services for the sake of the love ? Aphorism XXXV. Though prudence in itself is neither virtue nor spiritual holiness, yet without piiidence, or in opposition to it, neither virtue nor holiness can exist. Aphorism XXXVI. Art thou under the tyranny of sin ? a slave to vicious habits ? at enmity with God, and a skulking fugitive from thy own conscience ?* 0, how idle the dispute, whether the listening to the dictates of prudence from prudential and self-interested motives be virtue or merit, when the not listening is guilt, misery, madness, and despair ! The best, the most Chriatianlihe pity thou canst show, is to take pity on thy own soul. The best and most acceptable service thou canst render, is to do justice and show mercy to thyself. [* " The conscience of a man's own virtue and integrity lifts up his head. But when he hath done wickedly, he is sensible that he is condemned by others, as well as by himself." — Tillotson.] If I KEFLECTIONS mTRODUOTORY TO MORAL AND RELIGIOUS APHORISMS I. On Sensibility II. On the Morals, as theoretically distinguishable both from the Prudential and the Religious Character ON SENSIBILITY Aphorism XXXVII. (1) If Prudence, though prac- tically inseparable from Morality, is not to be con- founded with the Moral Principle ; still less may Sensibility, that is, a constitutional quickness of Sympathy with Pain and Pleasure, and a keen sense of the gratifications that accompany social intercourse, mutual endearments, and reciprocal preferences, be mistaken, or deemed a Substitute for either. Sensi- biUty is not even a sm^ pledge of a good heart, though among the most common meanings of that many- meaning and too commonly misapplied expression. (2) So far from being either MoraUty, or one with the Moral Principle, it ought not even to be placed in the same rank with Prudence. For Prudence is at least an offspring of the Understanding ; but Sensi- bility (the SensibiUty, I mean, here spoken of), is for the greater part a quality of the nerves, and a result of individual bodily temperament. (3) Prudence is an active Principle, and implies a sacrifice of Self, though only to the same Self projected, as it were, to a distance. But the very term Sensi- bility, marks its passive nature ; and in its mere self, apart from Choice and Reflection, it proves Httle more than the coincidence or contagion of pleasurable or painful Sensations in different persons. (4) Alas ! how many are there in this over-stimulated REFLECTIONS RESPECTING MORALITY 33 ISMS iguishable Character ugh prac- ) be con- less may 5kness of n sense of tercourse, ences, be r. Sensi- T, though it many- ssion. one with pe placed nee is at ut Sensi- )f ), is for result of mpUes a projected^ m Sensi- nere self, tie more irable or imulated age, in which the occurrence of excessive and un- healthy sensitiveness is so frequent, as even to have reversed the current meaning of the word, nenxms. How many are there whose sensibility prompts them to remove those evils alone, which by hideous spectacle or clamorous outcry are present to their senses and disturb their selfish enjoyments. Provided the dung- hill is not before their parlour window, they are well contented to know that it exists, and perhaps as the hotbed on which their own luxuries are reared. Sensi- biUty is not necessarily Benevolence. Nay, by rendering us tremblingly aUve to trifling misfortunes, it frequently prevents it, and induces an effeminate Selfishness instead. pampering the coward heart. With feelings all too delicate for use. Sweet are the Tears, that from a Howard's eye Drop on the cheek of one he lifts from earth : And He, who works me ^ood with unmoved face, Does it but half. He chills me, while he aids, My Benefactor, not my Brother Man. But even this, this cdd benevolence. Seems Worth, seems Manhood, when there rise before me The sluggard Pity's vision-weaving tribe. Who sigh for wretchedness yet shun the wretched. Nursing, in some delicious solitude, Their slothful Loves and dainty Sympathies. Coleridge's Poetical Worksm (6) Lastly, wLere Virtue is. Sensibility is the orna- ment and becoming Attire of Virtue. On certain occasions it may almost be said to become* Virtue. * There sometimes occurs an apparent Play on words, which not only to the Moralizer, but even to the philoso- phical Etymologist, appears more than a mere Play. Thus in the double sense of the word, become. I have known persons so anxious to have their Dress become them, so totua in illo, as to convert it at length into their proper self, and thus actually to become the Dress. Such a one / 34 AIDS TO REFLECTION But Sensibility and all the amiable Qualities may like- wise become, and too often hai^e become, the panders of Vice and the instruments of Seduction. (6) So must it needs be with all quaUties that have their rise only in parts and fragments of our nature*. A man of warm passions may sacrifice half his estate to rescue a friend from Prison ; for he is naturally sjrmpathetic, and the more social part of his nature happened to be uppermostf. The same man shall afterwards exhibit the same disregard of money in an attempt to seduce that friend's Wife or Daughter. (7) All the evil achieved by Hobbes and the whole School of Materialists will appear inconsiderable, if it be compared with the mischief effected and occasioned by the sentimental Philosophy of Stebne, and his numerous Imitators. The vilest appetities and the most remorseless inconstancy towards their obje»r >, acquired the titles of the Heart, the irresistible Feeliv the toojender Sensibility ; and if the Frosts of Prudenoe, the icy chains of Human Law, thawed and vanished at the genial warmth of Human Nature, who cmdd help it? It was an amiable Weakness ! (8) About this time, too, the profanation of the word Love rose to its height. The French Naturalists, Buffon and others, borrowed it from the sentimental (safeUest spoken of by the neuter Pronoun) I consider as but a suit of live finery. It is indifierent whether we say — I becomes He, or He becomes it. [* Sin which at first gratifies only part of our nature, may finally pervade the whole of it.] [f Men sometimes act exceptionally. " Notable virtues are sometimes dashed with notcrious vices, and in some vicious tempers have been found illustrious acts^of virtue ; which makes such observable worth in some actions of Demetrius, Antonius, and Ahab, as are not to be found in the same kmd in Aristides, Numa, or David" — Sir T. Browne' s'(7/irw<»an'J/ora/«.] X J may like- tie panders that have IT nature*. : his estate } naturally his nature man shall of money I Wife or the whole ,ble, if it be occasioned E, and his !S and the }ir objerN '. le Feeliv f Prudenofc, i/^anished at covld hdp of the word STaturaUsts, sentimental isider as but we say — I Qature, may lable virtues ,nd in some )S of virtue ; ) actions of be found in d"— Sir T. REFLECTIONS RESPECTING MORALITY 36 Novelists : the Swedish and English Philosophers took the contagion ; and the Muse of Science con- descended to seek admission into the Saloons of Fashion and Frivolity, rovjged like a Harlot, and with the Harlot's wanton leer. I know not how the Annals of Guilt could be better forced into the service of Virtue, than by such a Comment on the present paragraph, as would be afforded by a selection from the sentimental correspondence produced in Courts of Justice within the last thirty years, fairly translated into the true meaning of the words, and the actual Object and pur- pose of the infamous Writers. (9) Do you in good earnest aim at Dignity of Char- acter ? By all the treasures of a peaceful mind, by all the charms of an open countenance, I conjure you, O youth ! turn away from those who live in the Twilight between Vice and Virtue. Are not Reason, Discrimina- tion, Law, and deliberate Choice, the distinguishing Characters of Humanity ? Can aught, then, worthy of a human Being, proceed from a Habit of Soul which would exclude all these and (to borrow a metaphor from Paganism) prefer the den of Trophonius to the Temple and Oracles of the God of Light ? Can any- thing manlyj I say, proceed from those who for Law and Light would substitute shapeless feelings, senti- ments, impulses, which, as far as they differ from the vital workings in the brute animals, owe the difference to their former connexion with tie proper Virtues of Humanity ; as Dendrites derive the outlines, that constitute their value above other clay-stones, from the casual neighbourhood and pressure of the Plants, the names of which they assume ! Remember, that Love itself, in its highest earthly Bearing, as the groimd of the marriage union*, becomes Love by an inward * It might be a means of preventing many unhappy Marriages, if the youth of both sexes had it early impressed on|their minds that Marriage contracted between Chris- tians is^a true and perfect Symbol or Mystery ; that is, the ;•' "'I mm\ 36 AIDS TO REFLECTION if '■ ii < FIAT of the ^ 7111, by a oompletlng and sealing Act cf. Moral Election, and lays claim to permanence only under the form of duty. actualizing Faith being supposed to exist in the Receivers, it is an outward Sign oo«eBsential with that which it signifies, or a living Fart of that, the whole of which it represents. Mamage, therefore, in the Christian sense {Ephesians v. 22-33), as symbolical of the union of the Soul with Christ the Mediator, and with God through Christ, is perfectly a sacramental ordinance, and not retained by the Reformed Churches as one of thb Sacra- ments, for two reasons ; first, that the Sign is not dis- tinctive of the church of Christ, and the Ordinance not peculiar nor owing its origin to the Gospel Dispensation ; secondly, it is not of universal obligation, not a means of Grace enjoined on all Christians. In other and plainer words. Marriage does not contain in itself an open Pro- fession of Christ, and it is not a Sacrament of the Churchy but only of certain Individual Members of the Church. It is evident, however, that neither of these Reasons afiect or diminish the religious nature and dedicative force of the marriftge Vow, or detract from the solemnity of the Apostolic Declaration : Tms is a gbeat Mystbby. The interest which the state has in the appropriation of one Woman to one Man, and the civil obligations there- from resulting, form an altogether distinct consideration. When I meditate on the words of the Apostle, confirmed and illustrated as they are, by so many harmonies in the Spiritual Structure of our proper Humanity (in the image of God, male and female created he the Man), and then reflect how Uttle claim so large a number of le^^al cohabita- tions have to the name of Christian Marriages — I feel inclined to doubt v Aether the plan of celebrating Mar- riages universally by the Civil Magistrate, in the first instance, and leaving the religious Covenant and sacra- mental Pledge to the election of the parties themselves, adopted during the Republic in England, and in our own times by the French Legislature, was not in facty whatever it might be in intention, revererdial to Christianity. At all events, it was their own act and choice, if the Parties made bad worse by the profanation of a Gospel Mystery. MORAL AND RELIGIOUS APHORISMS Aphorism XXXVIII. What the Apostles were in an extraordinary way befitting the first annunciation of a Religion for all Mankind, this all Teachers of Moral Truth, who aim to prepare for its reception by calling the attention of men to the Law in their own hearts, may, without presumption, consider themselves to be, under ordinary gifts and circumstances ; namely, Ambassadors for the Greatest of Kings, and upon no mean employment, the great Treaty of Peace and reconcilement betwixt him and Mankind, Aphorism XXXIX. On the feelings natural to in- genuous minds towards those who have first led them to reflect. Though Divine Truths are to be received equally from every Minister aUke, yet it must be acknowledged that there is something (we know not what to call it) of a more acceptable reception of those which at first were the means of bringing men to God, than of others* ; like the opinion some have of physicians, whom they love. Aphorism XL. The worth and value of Knowledge is in proportion to the worth and value of its object. What, then, is the best knowledge ? f * The truths of the Gospel are applicable to all ; but, as remedies produce not always equal effects, so to difEerent individuals different portions of the Word appear peculiarly applicable. Nothing is more astonishing than the variety of passages which have formed the comfort of believers, except the knowledge of spiritual need possessed by Him who, as the Great Physician, provided for all. And as it is with Scriptural truths so it is with those who preach them, some progress in one direction, and some in another. Labourers do not all work in the same spot, though they reap the same harvest.] v-m 38 AIDS TO REFLECmON 1^1 The exactebt knowledge of things, is, to know them in their causes ; it is then an exceUent thing, and worthy of their endeavours who are most desirous of knowledge, to know the best things in their highest causes ; and the happiest way of attaining to this knowledge, is, to possess those things, and to know them in experience. Aphorism XLI. It is one main point of happiness, that he that is happy doth know and judge himself to be so. This being the pecuUar good of a reasonable creature, it is to be enjoyed in a reasonable way. It is not as the dull resting of a stone, or any other natural body in its natural place ; but the knowledge and con- sideration of it is the fruition of it, the very relishing and tasting of its sweetness. Remark — ^XLIc. As in a Christian Land we receive the lessons of Morality in connexion with the Doctrines of Revealed ReHgion, we cannot too early free the mind from prejudices widely spread, in part through the abuse, but far more from ignorance, of the true meaning of doctrinal Terms, which, however they may have been perverted to the purposes of Fanaticism, are not only scriptural, but of too frequent occurrence in Scripture to be overlooked or passed by in silence. The following extract, therefore, deserves attention, as clearing the doctrine of Salvation, in connexion with the divine Foreknowledge, from all objections on the score of MoraHty, by the just and impressive view which the Archbishop here gives of *hose occasional revolutionary moments, that Turn of the Tide in the mind and char- acter of certain Individuals, which (taking a religious course, and referred immediately to the Author of all Good) were in his day, more generally than at present, entitled effectual calling. The theological inter- pretation and the philosophic validity of this Apostolic Triad, Election, Salvation, and Effectual Calling (the latter being the intermediate), will be found among the MORAL AND RELIGIOUS APHORISMS 39 Comments on the Aphorisms of Spiritual Import. For our present purpose it will be suflficient if only we prove that the Doctrines are in themselves innociums^ and may be both held and taught without any practical ill- oonsequences, and without detriment to the moral frame. Aphoriam XLII. Two Links of the Chain (viz.. Election and Salvation) are up in heaven in God*s own hand : but this middle one {i.e.. Effectual Calling) is let down to earth, into the hearts of his children, and they laying hold on it have sure hold on the other two : for no power can sever them. If, therefore, they can read the characters of God's image in their own souls, those are the counterpart of the golden characters of His love, in which their names are written in the book of life. Their believing writes their names under the promises of the revealed book of life (the Scriptures) and thus ascertains them, that the same names are in the secret book of life which God hath by himself from eternity. So that finding the stream of grace in their hearts, though they see not the fountain whence it flows, nor the ocean into which it returns, yet they know that it hath its source in their eternal election, and shall empty itnelf into the ocean of their eternal salvation. If election, effectual calling and salvation be insepar- ably linked together, then, by any one of them a man may lay hold upon all the rest, and may know that his hold is sure ; and this is the way wherein we may attain, and ought to seek, the comfortable assurance of the love of God. Therefore vmhe your calling sure, and by that, your election ; for that b-ing douc, this follows of itself. We are not to pry immediately into the decree, but to read it in the performance. Though the mariner sees not the pole-star, yet the needle of the compass which points to it, tells him which way he sails ; . thus the heart that is touched with the load- stone of divine love, trembling with godly fear, and yet still looking towards God by fixed believing, inter- prets the fear by the love in the fear, and tells the soul f 40 AIDS TO REFLECTION I that its course is heavenward, towards the haven of eternal rest. He that loves mav be sure he was loved first ; and he that chooses God tor his deUght and por- tion, may conclude confidently, that God has chosen him to be one of those that shall enjoy him, and be happy in him for ever ; for that our love and electing of him is but the return and repercussion of the beams of his love shining upon us. Although from present unsanctifioation, a man cannot inier that he is not elected ; for the decree may, for part of a man's Ufe, run (as it were) underground ; yet this is sure, that that estate [imsanctification] leads to death, and unless it be broken, will prove the black line of reprobaUon. A man hath no portion amongst the children of God, nor can read one word of comfort in all the promises that belong to them, while he remains unholy. Remark — XLIIc. In addition to the preceding, I select the following paragraphs as having nowhere seen the term, Spirit, the Gifts of the Spirit, and the like, so effectually vindicated from the sneers of the ScioUst on the one hand, and protected from the perversions of the Fanatic on the other. In these paragraphs the Archbishop at once shatters and precipitates the only drawbridge between the fanatical and the orthodox doctrine of Grace, and the Gifts of the Spirit. In Scripture the term Spirit, as a power or property seated in the human soul, never stands singly, but is always specified by a genitive case following ; this being a Hebraism instead of the adjective which the Writer would have used if he had thoughly as well as ivritten, in Greek. It is " the Spirit of Meekness " (a meek Spirit), or " the Spirit of Chastity ", and the like. The moral Result, the specific Form and Character in which the Spirit manifests its presence, is the only sure pledge and token of its presence ; which is to be, and which safely may be, inferred from its practical effects, but of which an immediate knowledge or consciousness is i ■■ laven of as loved and por- 3 chosen , and be electing e beams a man 'ee may, ground; »n] leads le black imongst comfort rhile he jding, I 3re seen like, so olist on dons of )hs the le only thodox it. In seated always >eing a Writer oritten, meek The which pledge which s, but less is MORAL AND RELIGIOUS APHORISMS 41 impossible ; and every pretence to such knowledge is either hypocrisy or fanatical delusion. Aphorism XLIII. If any pretend that they have the Spirit, and so turn away from the straight rule of the Holy Scriptures, they have a spirit indeed, but it is a fanatical spirit, the spirit of delusion and giiddiness ; but the Spirit of God, that leads his children in the way of truth, and is for that purpose sent them from Heaven to guide them thither, squares their thoughts and ways to that rule whereof it is author, and that word which was inspired by it, and sanctifies them to obedience. He that aaith I know him, and keepeth not his commandments, is a liar, and the truth is not in him (I John ii. 4). Now this Spirit which sanctifieth, and sanctifieth to obedience, is within us the evidence of our election, and the earnest of our salvation. And whoso are not sanctified and led by this Spirit, the Apostle tells us what is their condition : // any man have not the Spirit of Christ, he is none of his [Rom. viii. 9]. The stones which are appointed for that glorious temple above, are hewn, and poUshed, and prepared for it here ; as the stones were wrought and prepared in the moun- tains, for building the temple at Jerusalem [//. Chron, ii. 2 ; / Kings vi. 7]. ComTuent — XLIIIc. (1) There are many serious and sincere Christians who have not attained to a fulness of knowledge and insight, but are well and judiciously employed in preparing for it. Even these may study the master-works of our elder Divines with safety and advantage, if they will accustom themselves to translate the theological terms into their moral equivalents ; saying to themselves — This may not be all that is meant, but this is meant, and it is that portion of the meaning, which belongs to me in the present stage of my progress. For example : render the words, sancti- fication of the Spirit, or the sanctifying influences of , ( m Kllllirii-»~'IHIMllltHli|MI|im| 42 AIDS TO REFLECTION the Spirit, by Purity in Life and Action from a Pure Principle. (2) He needs only reflect on his own experience to be convinced, that the Man makes the motive, and not the motive the Man. What is a strong motive to one man, is no motive at all'to another. If, then, the man deter- mines the motive, what determines the Man — to a good and worthy act, we will say, or a virtuous course of Conduct ? The inteUigent Will, or the self -determin- ing Power ? True, in part it is ; and therefore the Wiiris pre-eminently the spiritual Constituent in our Being. But will nny reflecting man admit, that his own Will is the only and sufficient determinant of all he iSf and all he does ? Is nothing to be attributed to the harmony of the system to which he belongs, and to the pre-established Fitness of the Objects and Agents, known and unknown, that surround him, as acting on the will, though, doubtless, with it likewise ? a process, which the co-instantaneous yet reciprocal action of the Air and the vital Energy of the Lungs in Breathing may help to render intelligible. (3) Again : in the World we see everywhere evidences of a Unity, which the component parts are so far from explaining, that they necessarily pre-suppose it as the cause and condition of their existing as those parts : or even of their existing at all. This antecedent Unity, or Cause and Principle of each Union, it has since the time of Bacon and Kepler been customary to call a law. This Crocus, for instance : or any other Flower, the Reader may have in sight or choose to bring before his fancy. That the root, stem, leaves, petals, &c., cohere to one plant, is owing to an antecedent Power or Principle in the Seed, which existed before a single particle of the matttxS that constitute the size and visibiHty of the Crocus, had been attracted from the surrounding Soil, Air, and Moisture. Shall we turn to the Seed ? Here, too, the same necessity meets us. An antecedent Unity (I speak not of the parent plant, but of an agency antecedent in the order of operance. MORAL AND RELIGIOUS APHORISMS 43 yet remaining present as the conservative and repro- ductive Power) must here, too, be supposed. Analyse the Seed with the finest tools, and let the Solar Micro- scope come in aid of your senses, what do you find ? Means and instruments, a wondrous Fairy-tale of Nature, Magazines of Food, Stores of various sorts. Pipes, Spiracles, Defences — a House of many Chambers, and the Owner and Inhabitant invisible ! Reflect further on the countless millions of Seeds of the same name, each more than numerically differenced from every other : and further yet, reflect on the requisite harmony of all surrounding Things, each of which necessitates the same process of thought, and the coherence of all of which to a System, a World, demands its own adequate Antecedent Unitv, which must therefore of necessity be present to all and in all, yet in no wise excluding or suspending the individual Law or Principle of Union in each. Now will Reason, will common Sense, endure the assumption, that in the material and visible system, it is highly reasonable to believe a Universal Power, as the cause and pre-con- dition of the harmony of all particular Wholes, each of which involves the working Principle of its own Union — that it is reasonable, I say, to believe this respecting the Aggregate of Ohjects, which without a Subject (that is, a sentient and intelligent Existence) would be pur- poseless ; and yet unreasonable and even superstitious or enthusiastic to entertain a similar Belief in relation to the System of intelligent and self-conscious Beings, to the moral and personal World ? But if in this, too, in the great Community of Persons, it is rational to infer One universal Presence, a One present to all and in all, is it not most irrational to suppose that a finite Will can exclude it ? (4) Whenever, therefore, the Man is determined (that is, impelled and directed) to act in harmony of intercommunion, must not something be attributed to this all-present power as acting in the Will ? and by what fitter names can we call this than the law, as m 44 AIDS TO REFLECTION empowering; the word,' as informing; and the SPIBIT, as actuating ? (5) What has been said here amounts (I am aware) only to a negative Conception ; but this is all that is required for a Mind at that period of its growth which we are now supposing, and as long as Religion is con- templated under the form of MoraHty. A positive Insight belongs to a more advanced stage ; for spiritual truths can only spiritually be discerned. This we know from Revelation, and (the existence of spiritual truths being granted) Philosophy is compelled to draw the same conclusion. But though merely negative, it is suflBcient to render the union of Religion and Moral- ity conceivable ; sufficient to satisfy an unprejudiced Inquirer, that the spiritual Doctrines of the Christian ReHgion are not at war with the reasoning Faculty, and that if they do not run on the same Line (or Radius) with the Understanding, yet neither do they cut or cross it. It is sufficient, in short, to prove, that some distinct and consistent meaning may be attached to the assertion of the learned and philosophic Apostle, that "the Spirit beareth witness with our spirit " \Rom. viii. 16], that is, with the Will^ as the super- natural in Man and the Principle of our PersonaUty — of that, I mean, by which we are responsible Agents ; Persons^ and not merely living Things"^. (6) It will suffice to satisfy a reflecting mind, that even at the porch and threshold of Revealed Truth there is a great and worthy sense in which we may * Whatever is comprised in the Chain and Mechanism of Cause and Effect, of course necessitated^ and having its necessity in some other thing, antecedent or concurrent — this is said to be Natural ; and the Aggregate and System of all such things is Nature. It is, therefore, a contradic- tion in terms to include in this the Free-will, of which the verbal definition is — that which originates (see Note, 109c.) an act or state of Being. In this sense, therefore, which is the sense of St. Paul, and indeed of the New Testament throughout. Spiritual and Supernatural are synonymous. [ind THB a aware) 11 that is th which n is con- poaUive spiritual This we spiritual to draw ;ative, it i Moral- ejudiced !)hristian Faculty, Radius) ' cut or at some ched to Apostle, spirit " 5 super- lality — (Agents ; id, that I Truth ve may phanism ^ving its irrent — System titradic- lich the ), 109c.) , which itament ^mous. MORAL AND RELIGIOUS APHORISMS 46 believe the Apostle's assurance, that not only doth •' the Spirit aid our infirmities " {Rom. viii. 26) ; that is, act on the Will by a predisposing influence from without^ as it were, though in a spiritual manner, and without suspending or destrojring its freedom (the possibility of which is proved to us in the influences of Education, or providential Occurrences, and, above all, of Example), but that in regenerate souls it may act in the will ; that uniting and becoming one* with our will and spirit, it may *' make intercession for us " {Rom. viii. 26) ; nay, in this intimate union taking upon itself the form of our infirLJties, mav intercede for us " with groanings that cannot be uttered " {Rom. viii. 26). Nor is there any danger of Fanaticism or Enthusiasm as the consequence of such a belief, ii. only lie att ention be carefully and earnestly drawn to th » concluding words of the sentence ; if only the due force and full import be given to the teTmumUtf.>.^le or incont . unic- able, in St. Paul's use of it. In his, the strictest and most proper use of the term, it signifies, that the sub- ject, of which it is predicated, is something which I cannoty which from the nature of the thing it is impos- sible that I should, communicate to any human mind (even of a person imder the same conditions with myself) so as to make it in itself the object of his direct and immediate consciousness. It cannot be the object of my own direct and immediate Consciousnessf ; but * Some distant and faint. r'nUitude of this, that merely as a simiUtude may be innocciitly used to quiet the Fancy, provided it be not imposed on the understanding as an analogous fact or as identical in kind, is presented to us in the power of the Magnet to awaken and strengthen the magnetic power in a bar of Iron, and (in the instance of the compound Magnet) acting in and with the latter. [f On the subject of consciousness, its general pheno- mena, its relation to the cognitive powers, and to psycho- logical researches, consult Sir William Hamilton's Lectures on Metaphysics, vol. i. Lect. 12-19. See also Locke's JSssay, Bk. ii. cap, 27^ where consciousness is ccnssldered II ,1' i I ■fi 46 AIDS TO REFLECTION i ? : I ii must be inferred. Inferred it may be from its workings ; it cannot be perceived in thenu And, thanks to G^ ! in all points in which the knowledge is of high and necessary concern to our moral and reUgious welfare, from the Ejects it may safely be inferred by us, from the Workings it may be assuredly known ; and the Scriptures furnish the clear and unfailing Rules, for directing the inquiry, and for drawing the conclusion. (7) If any reflecting mind be surprised that the aids of the Divine Spirit should be deeper than our Consciousness can reach, it must arise from the not having attended sufficiently to the nature and necessary limits of human Consciousness. For the same impos- sibiUty exists as to the first acts and movements of our own will — the farthest back our recollection can follow the traces, never leads us to the first footmark — ^the lowest depth that the light of our Consciousness can visit even with a doubtful GUmmering, is still at an unknown distance Jrom the Ground: and so, indeed, must it be with all Truths, and all modes of Being that can neither be counted, coloured, or delineated. Before and After, when applied to such Subjects, are but allegories, which the Sense or Imagination supplies to the Understanding. The Position of the Aristotelians, Nihil in intellectu quod non prius in sensu*, on which Mr. Locke's Essay is grounded, is irrefragable : Locke erred only in taking half the Truth for a whole Truth. as connected with personal identity, and Butler On Personal Identity f for some critical remarks on Locke's views. A madman is frequently not conscious of bis own identity, and that identity must be referred to the consciousness of others. But since sane self -consciousness is the most reliable testimony to the mind in which it inheres, so the same evidence is here appealed to, to establish a spiritual truth which enthusiasm or fanaticism is apt to distort. Sec. 12-16.] [^There is nothing in the mind which was not previously in the senses. Also quoted 106, xi. note.] \ wl i ■J ■! i rkings ; }oGod! igh and welfare, is^ from and the lies, for elusion. bat the lan our the not cessary ) impoB- s of our 1 follow rk — ^the ess can I at an indeed, ng that Before are but ipHes to )telians, a which : Locke 3 Truth. Personal ews. A dentity, iousness be most I, so the spiritual distort. mously MORAL AND RELIGIOUS APHORISMS 47 Conception is consequent on Perception. What we cannot imagine, we cannot, in the proper sense of the word, conceive. (8) I have already given one definition of Nature (Note, sec. 5.). Another, and differing from the former in words only, is this : whatever is representablo :n the forms of Time and Space, is Nature. But what- ever is comprehended in Time and Space, is included in the Mechanism of Cause and Effect. And conversely, whatever, by whatever means, has its principle in itself so far as to originate its actions, cannot be contemplated in any of the forms of Space and Time — ^it must, there- fore, be considered as Spirit or Spiritiuil by a mind in that stage of its Development which is here supposed, and which we have agreed to understand under the name of Morahty, or the Moral State : for in this stage we are concerned only with the forming of negative conceptions, negative convictions ; and by spiritual I do not pretend to determine what the Will is, but what it is not — ^namely, that it is not Nature. And as no man who admits a Will at all (for we may safely pre- sume that no man not meaning to speak figurately, would call the shifting Current of a stream the will''' of the River) will suppose it below Nature, we may safely add, that it is supernatural.; and this without the least pretence to any positive Notion or Insight. (9) Now MoraUty accompanied with Convictions like these, I have ventured to call Religiotts MoraUty. Of the importance I attach to the state of mind impUed in these convictions, for its own sake, and as the natural preparation for a yet higher state and a more substan- tive knowledge, proof more than sufficient, perhaps, has * " The River windeth at his own sweet will " — Words- worth's exquisite Sonnet on Westminster-bridge at Sunrise, But who does not see that here the poetic charm arises from the known and felt impropriety of the expression, in the technical sense of the word impropriety among Gram- marians ? f I 48 AIDS TO REFLECTION been given in the length and minuteness of this intro- ductory Discussion, and in the foreseen risk which I run of exposing the volume at large to the censure which every worky or rather which every writer, must be prepared to undergo, who, treating of subjects that cannot be seen, touched, or in any other way made matters of outward sense, is yet anxious both to attach to, and to convey a distinct meaning by, the words he makes use of — the censure of being dry, abstract, and (of all qualities most scaring and opprobrious to the ears of the present generation) metaphysical ; though how is it possible that a work not 'phyaicalf that is, employed on Objects known or beUeved on the evidence of the senses, should be other than metophysical, that is, treating on Subjects, the evidence of which is not derived from the Senses, is a problem which Critics of this order find it convenient to leave unsolved. (10) The author of the present Volume, will, indeed, have reason to think himself fortunate, if this be all the Charge ! How many smart quotations, which (duly cemented by personal allusions to the Author's sup- posed Pursuits, Attachments, and Infirmities) would of themselves make up " a review " of the volume, might be suppUed from ibc works of Butler, Swift, and Warburton. For instaxice ! ri 1 " It may not be amiss to inform the Public, that the Compiler of the Aids to Reflection, and Commenter on a Scotch Bishop's platonico-calvinistic commentary on St. Peter, belongs to the Sect of the JEolists [pretenders to inspiration]^ whose fruitful imaginations lead them into certain notions, which although in appearance very un- accountable, are not vnihoid their myateriea and their mean- ings ; furnishing plenty of Matter for such, whose convert- ing Imaginations dispose them to reduce all things into TYPBS ; who can make shadows, no thanks to the Sun ; and then movld them into substances, no thanks to Philosophy : whose peculiar Talent lies in fixing tropes and alleqobies to the letter, and refining what is literal into figure and MYSTERY ". — Tale of the Tvhf sect. xi. \ MORAL AND RELIGIOUS APHORISMS 49 his intro- : which I B censure ter, must jects that -^ay made to attach words he ract, and the ears mgh how employed ce of the that is. sh is not Critics of i. 1, indeed, be all the ich (duly lor's sup- would of le, might nit, and that the nter on a ry on St. enders to hem into very un- eir mean- te convert- inga into lun ; and ilosophy : LEGOBIES QUBE and And would it were my lot to meet with a Critic, who, in the might of his own Convictions, and with arms of equal Point and Efficiency, from his own Forge, would come forth as my Assailant ; or who, as a friend to my purpose, would set forth the objections to the matter and pervading Spirit of these Aphorisms, and the accompanying Elucidations. Were it my task to form the mind of a yo\mg man of Talent, desirous to estabhsh his opinions and belief on soHd principles, and in the light of distinct understanding, — I would commence his theological studies, or, at least, that most important part of them respecting the aids which ReHgion promises in our attempts to realize the ideas of MoraUty, by bringing together all the passages scattered throughout the Writings of Swift and Butler, that bear on Enthu- siasm, Spiritual Operations, and pretences to the Gifts of the Spirit, with the whole train of New Lights, Raptures, Experiences, and the like. For all that the richest wit, in intimate union with profound Sense and steady Observation, can supply on these topics, is to be found in the works of these Satirists ; though un- happily alloyed with much that can only tend to pollute the Imagination. (12) Without stopping to estimate the degree of caricature in the Portraits sketched by these bold Masters, and without attempting to determine in how many of the Enthusiasts^ brought forward by them in proof of the influence of false Doctrines, a constityticnal Insanity, that would probably have shown viself in some other form, would be the truer Solution, I would direct my Pupil's attention to one feature common to the whole Group — the pretence, namely, of possessing, or a BeUef and Expectation grounded on other men's assurances of their possessing, an immediate Conscious- ness, a sensible Experience, of the Spirit in and daring its operation on the soul. It is not enough that you grant them a consciousness of the Gifts and Graces infused, or an assurance of the Spiritual Origin of the same, grounded on their correspondence with the D 60 AIDS TO REFLECTION Scripture PromiaeSy and their conformity with the Idea of the Divine Giver. No ! They all aUke, it will be found, lay claim (or at least look forward) to an inward perception of the Spirit itself and of its operat- ing. (13) Whatever must be misrepresented in order to be ridiculed, is in fact not ridiculed ; but the thing substituted for it. It is a Satire on something else, coupled with a Lie on the part of the Satirist, who knowing, or having the means of knowing the truth, chooses to call one thing by the name of another. The Pretensions to the Supernatural, pilloiied by Butler, sent to Bedlam by Swift, and (on their re-appearance in public) gibbeted by Warburton, and anatomized by Bishop Lavington, one and all have this for their essential character, that the Spirit is made the im- mediate Object of Sense or Sensation. Whether the Spiritual Presence and Agency are supposed cognizable by indescribable Feeling or unimaginable Vision by some specific visual energy ; whether seen, or heard, or touched, smelt and tasted — for in those vast Store- houses of fanatical assertion, the volumes of Ecclesias- tical History and religious Autobiography, Instances are not wanting even of these three latter extravagan- cies ; this variety in the mode may render the several pretensions more or less offensive to the Taste ; but with the same Absurditjjr for the Reason, this being derived from a contradiction in terms common and radical to them all alike, the assumption of a something ossentially supersensual, that is, nevertheless, the object of Sense, i.e., not supersensual. (14) Well then I — for let me be allowed still to suppose the Reader present to me, and that I am addressing him in the character ol Companion and Guide — the positions recommended for your examina- tion not only do not involve, but they exclude, this inconsistency. And for aught that hitherto appears, we may see with complacency the Arrows of Satire feathered with Wit, weighted with Sense, and discharged with the te, it "will d) to an ;s operat- order to :he thing ling else, rist^ who he truth, ler. The y Butler, ^arance in mized by for their 5 the im- ether the sognizable vision by heard, or ist Store- Ecclesias- Instances travagan- le several but with Lg derived id radical jomething the object still to lat I am inion and examina- ilude, this appears, of Satire lischarged MORAL AND RELIGIOUS APHORISMS 51 by a strong Arm, fly home to their mark. Our con- ceptions of a possible Spiritual Communion, though they are but negative, and only preparatory to a faith in its actual existence, stand neither in the Level or in the Direction of the Shafts. (15) If it be objected, that Swift and Warburton did not choose openly to set up the interpretations of later and more rational Divines against the decisions of their own Church, and from prudential considerations did not attack the doctrine in toto altogether, that is their concern (I would answer), and it is more charitable to think otherwise. But we are in the silent school of Reflection, in the secret confessional of Thought. Should we * lie for God,' and that to our own Thoughts ? They indeed, who dare do the one, will soon be able to do the other. So did the Comforters of Job : and to the Divines, who resemble Job's Comforters, we will leave both attempts. (16) But (it may be said) a possible Conception is not necessarily a true one ; nor even a probable one, where the Facts can be otherwise explained. In the name of the supposed Pupil I would reply — That is the very question I am preparing myself to examine ; and am now seeking the Vantage-ground where I may best command the Facts. In my own person, I would ask the Objector, whether he counted the Declarations of Scripture among the Facts to be explained. But both for myself and my Pupil, and in behalf of all rational Inquiry, I would demand that the Decision should not be such, in itself or in its effects, as would prevent our becoming acquainted with the most important of these Facts ; nay, such as would, for the mind of the Decider, preclude their very existence. Unless ye hfTieve, says the Prophet, ye cannot under- stand. Suppose (what is at least possible) that the facts should be consequent on the beHe . i" is clear that without the behef the materials, on which the under- standing is to exert itself, would be wanting. (17) The reflections that naturally arise c.-L of this III m I m I if mil I i \ (i; ii -I 82 AIDS TO REFLECTION last remark, are those that best^snit the stage at which we last halted (sec. 8), and from which we now recom- mence our progress — the state of a Moral Man, who has already welcomed certain tniths of Religion, and is en(|uiring after other arid moJi.'e speolal Doctrines : still however as a Morahat, ceivirourj indeed to receive them into combination with Morality, I ;;t to receive them as its Aid, not as it;; Subscltiito. Nrw, to such a man I say, Befoi-e you reject the Opinions and Doctrines asserted and enforced in the following Extracts from Leighton, and before you give way to the Emotions of Distaste or Ridicule, which the Prejudices of the Circle in which you move, or your own faraiiUaiity with the mad perversions of the doctrioe hy Fanatics in all ages, have connected with the very words, Spirit, Grace, C4jfts, Operations, &c., re - examine the arguments advanced in the first pages of this Introductory Com- mtnt (sec. 3-8), and the simple and sober View of the Doctrine, contemplated in the first instance as a mere Idea of the Reason, flowing naturally from the admis- sion of an infinite omnipresent Mind as the Ground of the Universe. Reflect again and again, and be sure that you understand the doctrine before you determine on rejecting it*. That no false judgments, no ex- trava,gant conceits, no practical ill-consequences need arise out of the beUef of the Spirit, and its possible communion with the Spiritual Principle in Man, can arise out of the right Belief, or are compatible with the Doctrine truly and scripturally explained, Leighton, and almost every single Period in the Passage here transcribed from him, will suffice to con^dnce you. (18) On the other hand, reflect on the consequences of rejecting it. For surely it is not the act of a reflect- [* These words contain the principle which the earJH •? sections 3-8 seek to estaM-h^ a priuciple which the a^^ vr here refers to aa a ct . i'ine that the reader , aould thoroughly comprehend s a keep in view to the close of this comment.] -.*S *^'*..-; MORAL AND RELIGIOUS APHORISMS 53 at which V recom- ian, who n, and is )ctrine8 : ) receive ) receive o such a >octrines cts from Dtions of he Circle with the all ages, , Grace, guments ry Com- w of the 3 a mere e admis- roimd of be sure Btermine , no ex- ces need possible Ian, can with the icighton, ige here l^ou. [iquences El reflect- 16 eadit r le ai" vr r i!fiould B close of ing mind, nor the part of a Man of Sense to disown and cast out one Tenet, and yet persevere in admitting and clinging to another that has neither sense nor pur- pose, that does not suppose and rest on the truth and reality of the former ! If you have resolved that all belief of a divine Comforter present to our inmost Being and aiding our infirmities, is fond and fanatical — if the Scriptures promising and asserting such com- munion are to be explained away into the action of circumstances, and the necessary movements of the vast machine, in one of the circulating chains of which the human Will is a petty Link — ^in what better Ught can Prayer appear to you, than the groans of a wounded lion in his soUtary Den, or the howl of a Dog with his eyes on the Moon ? At the best, you can regard it only as a transient bewilderment of the Social Instinct, as a social Habit misappUed ! Unless indeed you should adopt the theory which I remember to have read in the writings of the late Dr Jebb, and, for some supposed beneficial re-action of Praying on the Prayer's own Mind, should practice it as a species of Animal-Mag- netism to be brought about by a wilful ecHpse of the Reason, and a temporary make-helieve on the part of the Self-magnetizer ! (19) At all events, do not pre-judge a Doctrine, the utter rejection of which must oppose a formidable obstacle to your acceptance of Christianity itself, when the Books, from which alone we can learn what Chris- tianity is and what it teaches, are so strangely written, that in a series of the most concerning points, including (historical facts excepted) all the peculiar Tenets of Religion, the plain and obvious meaning of the words, that in which they were understood by Learned and Simple for at least sixteen centuries, during the far larger part of which the language was a living language, is no sufficient guide to their actual sense or to the Writer's own Meaning ! And this, too, where the literal and received Sense involves nothing impossible or immoral, or contrary to reason. With such a p m ,..'A\ I ; 54 AIDS TO REFLECTION persuasion, Deism would be a more consistent Creed. But, alas ! even this will fail you. The utter rejection of all present and living communion with the Universal Spirit impoverishes Deism itself, and renders it as cheerless as Atheism, from which indeed it would differ only by an obscure impersonation of what the Atheist receives unpersonified, under the name of Fate or Nature. Aphorism XLIV. The proper and natural Effect, and in the absence of all disturbing or intercepting forces, the certain and sensible accompaniment of PeacC; (or Reconcilement) with God, is our own inward Peace, a calm and quiet temper of mind. And where there in a consciousness of earnestly desiring, and of having sincerely striven after the former, the latter may be considered as a Sense of its presence. In this case, I say, and for a soul watchful, and under the discipHne of the GoGpel, the Peace with a man's self may be the medium or organ through which the assurance of his Peace with God is conveyed. We will not therefore condemn this mode of speaking, though we dare not greatly recommend it. Be it, that there is, truly and in sobriety of speech, enough of just Analogy in the subjects meant, to make this use of the words, if less than proper, yet something more than metaphorical ; still we must be cautious mtt to transfer to the Object the defects or the deficiency of the Organ, which must needs partake of the imperfections of the imperfect Beings to whom it belongs. Not without the co- assurance of other senses and of the same sense in other men, dare we affirm that what our Eye beholds, is verily there to be beholden*. Much less may we con- [* The faculty of vision has been largely commented upon from the time of Aristotle to our own day. How often Carlyle dwells upon the subject metaphorically, is familiar to all his readers. The " New Theory of Vision " by Bishop Berkeley, whici* et'racted much attention, ifa m MORAL AND RELIGIOUS APHORISMS 55 it Creed, rejection Jniversal Ts it as lid differ Atheist Fate or feet, and g forces, ace; (or Peace, a lere ife a having may be i case, I isciphne Y be the e of his herefore iare not *uly and 7 in the i, if less horical ; > Object 3h must iperfect the co- in other olds, is we con- imented '. How cally, is Vision " Ltion, is elude negatively, and from the inadequacy, or the suspension, or from any other affection of Sight infer the non-existence, or departure, or changes of the Thing itself*. The Chamaeleon darkens in the shade of him who bends over it to ascertain its colours. In Uke manner, but with yet greater caution, ought we to think respecting a tranquil habit of inward life, con- sidered as a spiritual Senses as the Medial Organ in and by which our Peace with God, and the lively Working of his Grace on our Spirit, are perceived by us. This Peace w' _ch we have with God in Christ, is inviolable ; but because the sense and persuasion of it may be interrupted, the soul that is truly at peace with God may for a time be disquieted in itself, through weakness of faith, or the strength of temptation, or the darkness of desertion, losing sight of that grace, that love and light of God's countenance, on which its tranquillity and joy depend. Thou didst hide thy face, saith David, and I was troubled {Ps. xxx. 7). But when these eclipses are over, the soul is levived with new consola- tion, as the face of the earth is renewed and made to smile with the return of the sun in spring ; and this ought always to uphold Christians in the saddest times, viz., that the grace and love of God Rewards them depends not on their sense, nor upon any thing in them, but is still in itself, incapable of the smallest alteration. A holy heart that gladly entertains grace, shall find that it and peace co^nnot dwell asunder ; while an ungodly man may sleep to death in the lethargy of now considered correct in its dedv -^tions. The want of this sense, sight, is most pathetically i-ortrayed by Milton {Paradise Lost, Book iii.). Yet even this severe depriva- tion has not prevented some men from becoming very remarkable, nor others, though bhnd from birth, which Homer and Milton were not.] [* Tiie senses are reliable only to the extent of their powers.] I H u 56 AIDS TO REFLECTION carnal presumption and impenitency 1 but a true, lively, solid peace he cannot have. There is no peace aaith my Oody to the wicked^ Isa. Ivii. 21. Aphorism XLV. : Worldly Hopes. Worldly hopes are nX ■iving, but lying hopes ; they die often before us, ard i^e Uve to bury them, and see our own folly and infeUcity in trusting to them ; but at the utmost, they die with us when we die, and can accompany us no further. But the lively Hope, which is the Christian's Portion, answo'-^ expectation to the full, and much beyond i!;, ana deoeivos no way but in that happy way of far exceeding it. A living hope, living in death itself ! The world dares say no more for its device, than Dum spiro spero [while I breathe I hope] ; but the children of God can add, by virtue of this living hope, Dum expiro spero [while I die I hope]. Aphorism XL VI. : The Worldling's Fear. It is a fear- ful thing when a man and all his hopes die together. Thus saith Solomon of the wicl - d, Prov. xi. 7. When he dieth, then die his hopes (many of them l< lore, but at the utmost then,* all of them) ; but the righttotis mun hath hope in his death, Prov. xiv. 32. Aphorism XL VII. : Worldly Mirth. As he that taketh atvay a garment in cold weather, and as vinegar upon nitre, so is he that singeth songs to a heavy heart, Prov. XXV. 20. Worldly mirth is so far from curing spiritual grief, that even worldly grief, where it is great and takes deep root, is not allayed but increased by it. A man who is full of inward heaviness, the more he is encompassed about with mirth, it exasperates and enrages his grief the * One of \e nimerous proofs against those who, with a strange iucousist ncy, hold the Old Testament to have been inspired throughout, and yet deny that the doctrine of a future state is taught therein. \ m th Bi sp MORAL AND RELIGIOUS APHORISMS 67 i a true, no peace hopes are before us, folly and lost, they ay us no bristian's id much ppy way Tld dares ro [while I add, by lile I die 3 a fear- ogether. When ore, but JUS man U taketh ir upon ^ Prov. piritual d takes an who ipassed rief the with a > have octrine more ; like ineffectual weak physic, which removes not the humour, but stirs it and makes it more unquiet* < But spiritual joy is seasonable for all estates : in pro- sperity, it is pertinent to crown and sanctify all other enjoyments, with this which so far surpasses them ; and in distress, it is the only Nepenthe, the cordial of fainting spirits : so, Psal. "iv. 7. He hath ptU joy into my heart. This mirth makes way for itself, which other mirth cannot do. These songs are sweetest in the night of distress. There is something exquisitely beautiful and touching in the first of these similes : and the second, though less pleasing to the imagination, has the charm of pro- priety, and expresses the transition with equal force and liveUness. A Grief of recent birth is a sick lufant that must have its medicine administered in its milk, and sad Thoughts are the sorrowful Heart's natural food. This is a Complaint that is not to be cured by opposites, which for the most part only reverse the symptoms while they exasperate the Disease — or like a Rock in tne Mid-Channel of a River swoln by a sudden rain-flush from the mountains, which only detains the excess of Waters from their proper Outlet, and makes them foam, roar, and eddy. The soul in her desolation hugs the sorrow close to her, as her sole remaining garment : and this must be drawn off so gradually, and the garment to be put in its stead so gradually sUpt on and feel so Uke the former, that the Sufferer shall be sensible of the change only by the refreshment. The true Spirit of Consolation is well content to detain the tear in tiie eye, and finds a surer pledge of its success in the smile of Resignation that [* The effectiveness and weakness of medicine depend comparatively on its fitness and the condition of the patient. Strong doses of ineffective remedies cannot cure. The spiritually benighted may partake largely of worldly pleasures in^vain, for the light of divine comfort alone can disperse the Egyptian darkness of the soul.] I Jl:^ I ii u It tiii AIDS TO REF7,ECTI0N dawns through that, than in ^'ae liveliest shows of a forced and alien exhilaration. Aphorism XLVIII. Plotinus thanked God that his Soul was not tied to an immortal Body*. Aphorism XLIX. What a full Confession do we make of our dissatisfaction with the Objects of our bodily senses, that in our attempts to express what we con- ceive the Best of Beings, and the Greatest of FeUcities to be, we describe by the exact Contraries of all, that we experience here — the one as infinite, /ncomprehens- ible, Immutable, &c., the other as incorruptible, un- defiled, and that passeth not away. At all events, this Coincidence, say rather. Identity of Attributes, is sufficient to apprize us, that to be inheritors of bliss we must become the children of God. This remark of Leighton's is ingenious and startling. Another, and more fruitful, perhaps more soUd inference from the fact would be, that there is something in the human mind which makes it know (as soon as it is sufficiently awakened to reflect on its own thoughts and notices), that in all finite Quantity there is an Infinite, in all measures of Time and Eternal ; that the latter are the basis, the substance, the true and abiding reality of the former ; and that as we truly are^ only as far as God is with us, so neither can we truly possess (i.e., enjoy) our Being or any other real Good, but by Uving in the sense of his holy presence. [* The wonderfully imaginative Hellenic writers clothed much of their acute philosophy in fable, the mythic with them symbolises the real. So, Tithonus is represented as possessed of immortality, which, inhering in a body that sinks into decrepitude, at last becomes burdensome, a perpetual weariness, because too strongly contrasting his decay with the perpetual beauty of his bride. Tennyson, his readers will remember, has chosen this as the subject of one of his poems.] MORAL AND RELIGIOUS APHORISMS 69 I 0W8 of a that his we make ir bodily we con- Felicities all, that iprehens- ible, un- 3nts, this butes, is I bliss we startling, inference ig in the L as it is thoughts sre is an that the L abiding , only as possess , but by clothed fchio with Bented as ody that isome, a sting his ennyson, B subject A Life of Wickedness is a Life of Lies ; and an Evil Being or the Being of Evil, the last and darkest myster v Aphorism L. : The Wisest Use of the Imagination. It is not altogether unprofitable ; yea, it is great wisdom in Christians to be arming themselves against such temptations as may befall them hereafter, though they have not as vet met with them ; to labour to overcome them beforehand, to suppose the hardest things that may be incident to them, and to put on the strongest resolutions they can. attain unto. Yet all that is Ijut an imaginary effort ; and therefore there is no assur- ance that the victory is any more than imaginary too, till it come to action, and then, they that have spoken and thought very confidently, may prove but (as one said of the Athenians) fortes in tabuJ-a, patient and courageous in picture or fancy : and notwithstanding all their arms, and dexterity in handling them by way of exercise, may be foully defeated when they are to fight in earnest. Aphorism LI. : The Language of Scripture. The Word of God speaks to men, and therefore it speaks the language of the Children of Men. This just and preg- nant thought was suggested to Leighton by Gen. xxii. 12. The same Text has led the Editor to unfold and expand the Remark. — On moral subjects, the Scrip- tures speak in the language of the Affections which they excite in us ; on sensible objects, neither metaphysically, as they are known by superior intelligences ; nor theoretically, as they would be seen by us were we placed in the Sun ; but as they are represented by our human senses in our present relative position. Lastly, from no vain, or worse than vain, Ambition of seeming " to walk on the Sea " of Mystery in my way to Truth, but in the hope of removing a difficulty that presses heavily on the minds of many who in Heart and Desire are Believers, and which long pressed on my own mind, I venture to add : that on spiritual things, and '1 n 60 AIDS TO REFLECTION ■ill ' allusively to the mysterious union or conspiration of the Divine with the Human in the Spirits of the Just, spoken of in Romans vii. 27, the Word of God attributes the language of the Spirit sanctified to the Holy One, the Sanctifier. • Now the Spirit in Man (that is, the Will) knows its own State in and by its Acts alone : even as in geo- metrical reasoning the Mind knows its constructive faculty in the act of constructing, and contemplates the act in the product (i.e., the mental figure or diagram) which is inseparable from the act and co-instantaneous. Let the Reader join these two positions : first, that the Divine Spirit acting in the Human Will is described as one with the Will so filled and actuated : secondly, that our actions are the means by which alone the Will becomes assured of its own state : and he will under- stand, though he may not perhaps adopt my suggestion, that the Verse, in which God speaking of himsdff says to Abraham, Now I know that thou fearest God, seeing thou hast not withheld thy Son, thy only Son, from me — may be more than merely figurative. An accommo- dation 1 grant ; but in the thing expressed, and not altogether in the Expressions. In arguing with infidels, or with the weak in faith, it is a part of religious Prudence, no less than of reUgious MoraUty, to avoid whatever looks like an evasion. To retain the literal sense, wherever the harmony of Scripture permits, and reason does not forbid, is ever the honester, and nine times inlten, the more rational and pregnant interpretation. The contrary plan is an easy and approved way of getting rid of a difficulty ; but nine times in ten a bad way of solving it. But alas ! there have been too many Commentators who are content not to understand a text themselves, if only they can make the reader beUeve that they do. Of the Figures of Speech in the Sacred Volume, that are only Figures of Speech, the one of most frequent occurrence is that which describes an effect by the name of its most usual and best known cause : tLe passages. -nt MORAL AND RELIGIOUS APHORISMS 61 ration of bhe Just, ttributes oly One, :now8 its I in geo- jtructive Lates the liagram) taneous. rst, that escribed econdly, the Will 1 under- jgestion, elf, says 1, seeing Tom me txommo' md not infidels, •eligious io avoid B literal permits, er, and regnant sy and ut nine there content ley can le, that sequent e name Lss^ges, for instance, in which Grief, Fury, Repentance, &c., are attributed to the Deity. But these are far enough from justifying the (I nad almost said dishonest) fashion of metaphorical Glosses, in as well as out of the Church ; and which our fashionable Divines have carried to such an extent as, in the doctrinal part of their Creed, to leave little else but Metaphors. But the reader who wishes to find this latter subject, and that of the Aphorism, treated more at large, is referred to Mr Southey's Omniana, vol. ii. pp. 7-12 ; and to the Notelieving ioul, and i to the jh is its us? b in our hey who IS others excel in or to be but the twixt the erfection, and that 1 to, who octrine of lembrance (II. Pet. ia apt to lot for its hich gave ay hearers [rtainment >a to its sinfulness of as too consider (locks and )1, and are than an of means not easily amination But as in the faces or actions of some children, characters and presages of their after-greatness have appeared (as a singular beauty in Moses's face, as they write of him, and as Cyrus was made king among the shepherds' children with whom he was brought up, &c.), so also, certainly, in these children of God, there be some characters and evidences that they are bom for Heaven by their new birth. That hoUness and meekness, that patience and faith which shine in the actions and sufferings of the saints, are characters of their Father's image, and show their high original, and foretell their glory to come ; such a glory as doth not only surpass the world's thoughts, but the thoughts of the children of God themselves. (1 John iii. 2.) Comment — LVIIIc. This Aphorism would, it may seem, have been placed more fitly in the Chapter following. In placing it here, I have been determined by the following Convictions : 1. Every State, and con- sequently that which we have described as the State of Religious Morality, which is not progressive, is dead or retrograde. 2. As a pledge of this progression, or, at least, as the form in which the propulsive tendency shows itself, there are certain Hopes, Aspirations, Yearnings, that, with more or less of consciousness, rise and stir in the Heart of true Morality as naturally as the Sap in the full-formed Stem of a Rose flows towards the Bud, within which the Flower is maturing. 3. No one, whose own experience authorizes him to confirm the truth of this statemont, can have been conversant with the Volumes of Religious Biography, can have perused (for instance) the lives of Cranmer, Ridley, Latimer, Wishart, Sir Thomas More, Bernard Gilpin, Bishop Bedel, or of Egede, Swartz, and the Missionaries of the Frozen World, without an occasional conviction, that these men lived under extraordinary influences, winch in each instance and in all ages of the Chribtian sera bear the same characters, and both in the accompaniments and the results evidently refer I I Ml 68 AIDS TO REFLECTION n If I to a common origin. And what can this be is the Question that must needs force itself on the mind in the first moment of reflection on a phenomenon so interesting and apparently so anomalous. The answer is as necessarily contained in one or the other of the two assumptions. These influences are either the Product of Delusion (Insania Amabilis, and the Re-action of disordered Nerves), or they argue the existence of a Relation to some real Agency, distinct from what is experienced or acknowledged by the world at large, for which as not merely natural on the one hand, and yet not assumed to be miraculous* on the other, we nave no apter name than spiritual. Now if neither analogy justifies nor the moral feelings permit the former assumption, and we decide therefore in favour of the ReaUty of a State other and higher than th. mere Moral Man, whose ReUgionf consists in Moralil^t attained under these convictions, can the existence of a transitional state appear other than probable, or that these veiy Convictions, when accompanied by correspondent dispositions and stirrings of the Heart, are among the Marks and Indications of such a state ? And thinking it not unHkely that among the Readers of this Volume, there may be found some Individuals, whose inward State, though disquieted by Doubts and oftener still perhaps by blank Misgivings, may, never- theless, betoken the commencement of a Transition n \ * In check of fanatical pretensions, it is expedient to confine the term miraculous to cases where the Senses are appealed to in proof of something that transcends, or can be part of the Experience derived from the Senses. f For let it not be forgotten, that Morality, as distin- guished from Prudence, implying (it matters not under what name, whether of Honour, or Duty, or Conscience, still, I say, implying), and being grounded in an awe of the Invisible and a Confidence therein beyond (nay, occasion- ally in apparent contradiction to) the inductions of out- ward Experience, is essentially religious. MORAL AlTD RELIGIOUS APHORISMS 69 is the dnd in ion so answer }he two *roduct tion of je of a vhat is ; large, id, and her, we neither nit the I favour lan th. loralilj sdstence pobable, nied by I Heart, I, state ? Readers viduals, bts and never- ansition dient to znses are 3, or can s distin- )t under ascience, ire of the )cca8ion- 3 of out- from a not irr >ligious Morality to a Spiritual Religion, with a view to their interests I placed this Aphorism under the present Head. Aphorism LIX. The most approved teachers of •v^.ufom, in a human way, have required of their sch. lars, that to the end their minds might be capable of it, they should be purified from vice and wickedness. And it was Socrates's custom, when any one asked him a question, seeking to be informed by him, before he would answer them, he asked them con- cerning their owi: quaUties and course of Hfe. Aphorism LX. : Knowledge not the Ultimate End of Edigious Pursuits. The Hearing and Reading of the Word, under which I comprize theological studies generally, are aUke defective when pursued without increase of Knowledge, and when pursued chiefly for increase of Knowledge. To seek no more than a present deUght, that evanisheth with the sound of the words that die in the air, is not to desire the word as meat, but as music, as God tells the prophet Ezekiel of his people, Ezok. xxxiii. 32. And lo^ thou art unto them as a very lovely song of one that hath a plecLsar.t voice, and can play well upon an instrument ; for they hmr thy words, nnd they do them not. To desire the word for the ir- rcase of knowledge, although this is necessary and commendable, and, being rightly quali- fied, is a part of spiritual accretion, yet, take it as going no further, it is not the true end of the word. Nor is the venting of that knowledge in speech and frequent discou^^e of the word and the divine truths that are in it ; which, where it is governed with Chris- tian prudence, is not to be despised, but commended ; yet, certainly, the highest knowledge, and the most frequent and skilful speaking of the word, severed from the growth here mentioned, misses the true end of the word. If an* one's head or tongue should grow apace, and all the rest stand at a stay, it would certainly 11M f. '■' 70 AIDS TO REFLECTION make him a monster ; and they are no o! Vier, who are knowing and discoursing Christians, and ^jrow daily in that respect, but not at all in holiness of heart and life, which is the proper growth of the children of God. Apposite to their case is J j> tetus's comparison of the sheep ; they return not what they eat in grass, but in wool. Aphorism LXI. : The Sum of Church History. In times of peace, the Church may dilate more ; and build as it were into breadth, but in times of trouble, it arises more in height ; it is then built upwards ; as in cities where men are straitered, they build usually higher than in the country. Aphorism LXII. : Worthy to he Framed and Hung up in the Library of every Theological Student, When there is a great deal of smoke, and no clear flame, it argues much moisture in the matter, yet it witnesseth cer- tainly that there is fire there ; and therefore dubious questioning is a much better evidence, than that senseless deadness which most take for believing. Men that know nothing in sciences, have no doubts. He never truly believed, who was not made first sensible and convinced of unbeUef. Never be afraid to doubt, if only you have the dis- position to beUeve, and doubt in order that you may end in beUeving the Truth. I will venture to add in my own name and from my own conviction the fol- lowing : Aphorism LXIII. He, who begins by loving Chris- tianity better than Truth, will proceed by loving his own Sect or Church better than Christianity, and end in loving himself better than all. Aphorism LXIV. : The Absence of Disputes, and a General Aversion to Religious Controversies, no Proof of True Unanimity, The boasted Peaceableness about MORAL AND RELIGIOUS APHORISMS 71 vho are iaily in \i la and names. And by this all rehgions may agree together. But that were not a natural union produced by the active heat of the spirit, but a confusion rather, arising from the want of it ; not a knitting together, but a freezing together, as cold congregates all bodies, how heterogeneous soever, sticks, stones, and water ; but heat makes first a separation of different things, and then unites those that are of the same nature. Much of our common union of minds, I fear, pro- ceeds from no other than the afore -mentioned causes, want of knowledge, and want of affection to reUgion. You that boast you live conformably to the appoint- ments of the Church, and that no one hears of your noise, we may thank the ignorance of your minds for that kind of quietness. The preceding Extract is particularly entitled to our serious reflections, as in a tenfold degree more applic- able to the present times than to the age in which it was written. We all know, that Lovers are apt to take offence and wrangle on occasions that perhaps are but trifles, and which assuredly would appear such to those who regard Love itself as Folly. These Quarrels may, indeed, be no proof of Wisdom ; but still, in the imperfect state of our Nature, the entire absence of the same, and this too on far more serious !■ IMAGE EVALUATION TEST TARGET (MT-3) /. M ^> c^'' "fe J^ ^ /- f/j I V] <^ /i ^;. 'a, f^* ,»v- '/ /A 1.0 I.I ^•^ lll£ bUi- III 1-8 1.25 1.4 J4 ^ 6" - ► Photographic Sciences Corporation 23 WEST MAIN STREET WEBSTER, NY. 14580 (716) 872-4503 c 72 AIDS TO REFLECTION provocations, would excite a strong suspicion of a comparative indifference in the Parties who can love BO coolly where they profess to love so well I shall believe our present religious Tolerancy to proceed from the abundance of our charity and good sense, when I see proofs that we are equally cool and for- bearing as Litigants and Political Partizans. Aphorism LXV. : The Inftuence of Worldly Views {or what are called a MarCs Prospects in, Life), the Bane of Christian Ministry. It is a base, poor thing for a man to seek himself ; far below that royal dignity that is here put upon Christians, and that priesthood joined with it. Under the Law, those who were squint-eyed were incapable of the priesthood : truly this squinting toward our own interest, the looking aside to that, in God*s affairs especially, so deforms the face of the soul, that it makes it altogether unworthy the honour of this spiritual priesthood. Oh ! this is a large task, an infinite task. The several creatures bear their part in this ; the sun says somewhat, and moon and stars, yea, the lowest have some share in it ; the very plants and herbs of the' field speak of God ; and yet, the very highest and best, yea all of them together, the whole concert of Heaven and earth, cannot show forth all His praise to the full No, it is but a part, the smallest part of that glory, which they can reach. Aphorism LXVI. : Despise None : Despair of None. The Jews would not wilUngly tread upon the smallest piece of paper in their way, but took it up ; for pos- sibly, said they, the name of God may be on it. Though there was a Uttle superstition in this, yet truly there is nothing but good religion in it, if we apply it to men. Trample hot on any ; there may be some work of grace there, that thou knowest not of. The name of God may be written upon that soul thou treadest on ; it may be a soul that Christ thought so much of, as to give His precious blood for it ; therefore despise it not. MORAL AND RELIGIOUS APHORISMS 73 fugh is len. Jod it to LOt. Aphorism LXVII. : Men of Least Merit most Apt to be Contempttuyus, because most IgnorarU and most Over- weening of Themselves. Too many take the ready course to deceive themselves ; for they look with botn eyes on the failings and defects of others, and scarcely give their good qualities half an eye, while on the contrary, in themselves, they study to the full their own advantages, and their weaknesses and defects (as one says) they skip over, as children do their hard words in their lesson, that are troublesome to read ; and making this imeven parallel, what wonder if the result be a gross mistake of themselves ! Aphorism LXVIII. : Vanity may Strut in Rags, and Humility be Arrayed in Purple and Fine Linen, It is not impossible that there may be in some an affected pride in the meanness of apparel, and in others, under either neat or rich attire, a very humble unaffected mind: using it upon some of the afore-mentioned engagements, or such like, and yet, the heart not at all upon it. Magnus qui fktilibus viUur tanquam argento, nee ille minor qui argento tanquam fictilibus, says Seneca : Great is he who enjoys his earthenware as if it were plate, and not less great is the man to whom all his plate is no more than earthenware. Aphorism LXIX. : Of the Detraction among Religious Professors, They who have attained to a selt'-pleaeing pitch of civility or formal reUgion, have asually that point of presumption with it, that they make their own size the model and rule to examine all by. What is below it, they condemn indeed as profane ; but what is beyond it, they account needless and affected precise- ness: and therefore are as ready as others to let fly invectives or bitter taunts against it, which are thet keen and poisoned shafts of the tongue, and a persecu* tion that shall be called to a strict account. The slanders, perchance, may not be altogether forged or untrue y they may be the implement,, not 74 AIDS TO REFLECTION 1 1 the inyentions, of Malice. But they do not on this aooount escape the guilt of Detraction. Rather, it is oharacteristic of the evil spirit in question, to work by the advantage of real faults, but these stretched and aggravated to the utmost; It is not expbbssiblb BOW DEBP A WOUND A TONOITB SHARPENED TO THIS WOBK WILL GIVE, WITH NO NOISE AND A VERY LITTLE WOED. This is the true white gunpowder, which the dreaming Projectors of silent Miscluefs and insensible Poisons sought for in the Laboratories of Art and Nature, in a World of Good; but which was to be found, in its most destructive form, in " the World of Evil, the Tongue »> ApJioriemLXX, : The Remedy. All true remedy must begin at the heart ; otherwise it will be but a mounte- bank cure, a false imagined conquest. The weights and wheels are there, and the clock strikes according to their motion. Even he that speaks contrary to what is within him, guilefully contrary to his inward conviction and knowledge, yet speaks conformably to what is within him in the temper and frame of his heart, which m double, a heart and a heart, as the Psalmist hath it. Psalm xii. 2. Aphorism LXXI. It is an argument; of a candid ingenious mind, to deUght in the good name and com- mendation of others ; to pass by their defects, and take notice of their virtues ; and tc speak and hear of those willingly, and not endure either to speak or hear of the other; for in this indeed you may be Uttle less guilty than the evil speaker, in taking pleasure in it, though you speak it not. He that willingly drinks in tales and calumnies, will, from the deUght he hath in evil hearing, sUde insensibly into the humour of evil speaking. It is strange how most persons dispense with themselves in this point, and that in scarcely any societies shall we find a hatred of this ill, but rather some tokens of taking pleasure in it; and until a MORAL AND RELIGIOUS APHORISMS 76 Christian sets himself to an inward watohfukiess oyer his heart, not suffering in it any thought that is un- charitable, or vain self-esteem upon the sight of others' frailties, he will still be subject to somewhat of this, in the tongue or ear at least. So, then, as for the evil of guile in the tongue, a sincere heart, truth in the inward parts, powerfully redresses it ; therefore it is expressed, Paal. XV. 2, That speaketh the trvJbh from his heart ; thence it flows. Seek much after this, to speak nothing with God, nor men, but what is the sense of a single unfeigned heart. O sweet truth ! excellent but rare sincerity ! he that loves that trvth within, and who is himself at once the truth and thb life. He alone can work it there ! Seek it of him. It is characteristic of the Roman Dignity and Sobriety, that, in the Latin, to favour with the tongue (favere lingua) means to he silent. We say. Hold your tongue ! as if it were an injunction, that could not be carried into effect but by manual force, or the pincers of the Forefinger and Thumb ! And verily — ^I blush to say it — ^it is not Women and Frenchmen only that would rather ha^j their tongues bitten than bitted, and feel their souls in a strait-waistcoat, when they are obliged to remain silent. Aphorism LXXII. : On the Passion for New and Strik- ing Thoughts, In conversation seek not so much either to vent thy knowledge, or to increase it, as to know more spiritually and effectually what thou dost know. And in this way those mean despised truths, that every one thinks he is sufficiently seen in, will have a new sweet- ness and use in them, which thou didst not so well per- ceive before (for these flowers cannot be sucked dry), and in this humble sincere way thou shalt grow in grace and in knowledge too. Aphorism LXXIII. : The Radical Difference between the Good Man and the Vicious Man. The godly man hates the evil he possibly by temptation hath been drawn to do, and loves the good he is frustrated of, and, having 76 AIDS TO REFLECTION intended, hath not attained to do. The sinner, who hath his denomination from sin as his course, hates the good which sometimes he is forced to, and loves that sin which man}/ times he does not, either wanting occasion and means, so that he cannot do it, or through the check of an enlightened conscience possibly dares not do ; and though so bound up from the act, as a dog in a chain, yet the habit, the natural inclination and desire in him, is still the same the strength of his affection, is carried to sin. So in the weakest sincere Christian, there is that predominant sincerity and desire of holy walking, according to which he is called a righieoua person, the Lord is pleased to give him that name, and account him so, being upright in heart, though often failins. Leighton adds There is a Righteousness of a higher strain *'. I do not ask the Reader's full assent to this position : I do not suppose him as yet prepared to yield it. But thus much he will readily admit, that here, if any where, we are to seek the fine Line which, like stripes of light in Light, distinguishes, not divides, the summit of religious MoraUty from Spiritual ReUgion. " A Righteousness (Leighton continues) that is not in him, but upon him. He is clothed with it ". This, Reader ! is the controverted Doctrine, so warmly asserted and so bitterly decried under the name of "imputed RiGHTBOirsNBSS ". Our learned Arch- bishop, vou see, adopts it ; and it is on this account principally, that by many of our leading Churchmen his Orthodoxy has been mora than questioned, and his name put in the list of proscribed Divines, as a Calvin- ist. That Leighton attaches a definite sense to the words above quoted, it would be uncandid to doubt ; and the general Spirit of his Writings leads me to pre- sume that it was compatible with the eternal distinc- tion between Things and Persons, and therefore opposed to modern Calvinism. But what it was, I have not (I own) been able to discover. The sense, however, in MORAL AND RELIGIOUS APHORISMS 77 which I think he might have received this doctrine, and in which I avow myself a beUever in it, I shall have an opportunity of showing in another place. My present Object is to open out the Road by the removal of pre- judices, 80 far at least as to tlurow some disturbing Dovbta on the secure Taking-for-grarUedf that the pecuUar Tenets of the Christian Faith asseited in the Articles and Homilies of our National Church are in contradiction to the Common Sense of Mankind. And with this view (and not in the arrogant expectation or wish, that a mere ipse dixit should be received for argu- ment) I here avow my conviction, that the doctrine of iifFUTED Righteousness, rightly and scripturally inter- preted, is so far from being either irrational or immoral, that Reason itself prescribes the idea in order to give a meaning and an ultimate Object to MoraUty ; and that the Moral Law in the Conscience demands its reception in order to give reaUty and substantive existence to the idea presented by the Reason. Aphorism LXXIV. Your blessedness is not, — ^no, beUeve it, it is not where most of you seek it, in things below you. How can that be ? It must be a higher good to make you happy. Comment LXXIVc. Every rank of Creatures, as it ascends in the scale of Creation, leaves Death behind it or under it. The Metal at its height of Being seems a mute Prophecy of the coming Vegetation, into a mimic semblance of which it crystaUizes. The Blossom and Flower, the Acme of Vegetable Life, divides into cor- respondent Organs with reciprocal functions, and by instinctive motions and approximations seems im- patient of that fixture, by which it is differenced in kind from the flower-shaped Psyche, that flutters with free wing above it. And wonderfully in the insect realm doth the IrritabiUty, the proper seat of Instinct, while yet the nascent SensibiUty is subordinated thereto — most wonderfully, I say, doth the muscular Life in the Insect, and the musculo-arterial in the Bird, imitate It .1 it J 1 ■ ii ■ i' " ! ,: - ! ■'" 78 AIDS TO REFLECTION and typically rehearse the adaptive Understanding, yea, and the moral affections and charities of man. Let us carry ourselves back, in spirit, to the mysterious Week, the teeming Work-days of the Creator : as they rose in vision befo/e the eye of the inspired Historian *' of the Generations of the Heaven and the Earth, in the days that the LorH. God made the Earth and the Heavens " [Oen, ii. 4]. And who that hath watched their ways with an understanding heart, could, as the vision evolving, still advanced towards him, contem- plate the fiUal and loyal Bee ; the home - building, wedded, and divorceless Swallow ; and above all the manifoldly intelUgent* Ant tribes, with their Common- wealths and Confederacies, their Warriors and Miners, the Husbandfolk, that fold in their tiny flocks on the honeyed Leaf, and the Virgin Sisters, with the holy Instincts of Maternal Love, detached and in selfless purity — and not say to himself. Behold the Shadow of approaching Humanity, the Sun rising from behind, in the kindling Mom of (>eation ! Thus all lower Natures flnd their Mghest Good in semblances and seekings of that which is higher and better. All things strive to ascend, and ascend in their striving. And shall man alone stoop ? Shall his pursuits and desires, the reflections of his inward Ufe, be Uke the reflected Image of a Tree on the edge of a Pool, that grows downwards, and seeks a mock heaven in the unstable element beneath it, in neighbourhood with the slim water- weeds and oozy bottom-grass that are yet better than itself and more noble, in as far as Substances that appear as Shadows are preferable to Shadows mistaken for Substance ! No ! it must be a higher good to make you happy. While you labour for any thing below your proper Humanity, you seek a happy Life in the region of Death. Well saith the moral Poet ■ Unless above himself he can Erect himself, how mean a thing is man ! * See Huber on Bees and on Ants. v MORAL AND RELIGIOUS APHORISMS 79 Aphorism LXXV. There is an imitation of men that is impious and wicked, which consists in taking a copy of their sins. Again, there is an imitation which though not so grossly evil, yet is poor and servile, being in mean things, yea, sometimes descending to imitate the very imperfections of others, as fancying some comeliness in them ; as some of Basil's scholars, who imitated his slow speaking, which he had a little in the extreme, and could not help. But this is always laudable, and worthy of the best minds, to be imitcUora of that which is good, wheresoever they find it ; for that stays not in any man's person, as the ultimate pattern, but rises to the highest grace, being man's nearest like- ness to God, His image and resemblance, bearing his stamp and superscription, and belonging pecuUarly to Him, in what hand soever it be found, as carrying the mark of no other owner than Him. Aphorism LXXVI. Those who think themselves high-spirited, and will bear least, as they speak, are often, even by that, forced to bow most, or to burst under it ; while humiUty and meekness escape many a burden, and many a blow, always keeping peace within, and often without too. Aphorism LXXVII. Our condition is universally exposed to fears and troubles, and no man is bo stupid but he studies and projects for some fence againr^t them, some bulwark to break the incursion of evi^, and so to bring his mind to some ease, ridding it of the fear of them. Thus men seek safety in the greatness, or multitude, or supposed faithfulness of friends ; they seek by any means to be strongly underset this way ; to have many, and powerful and trustworthy friends. But wiser men, perceiving the unsafety and vanity of these and all external things, have cast about for some higher course. They see a necessity of withdrawing a man from externals, which do nothing but mock and deceive those most who trust most to them ; but they M ■m m ''t,(; 1' i' Ij 1,1. I'-' u 80 AIDS TO REFLECTION cannot tell whither to direct him. The best of them bring him into himself , and think to quiet him so ; but the truth is, he finds as little to support him there ; there is nothing truly strong enough within him, to hold out against the many sorrows and fears which still from without do assault him. So then, though it is well done, to call off a man from outward things, as moving sands, that he build not on them, yet, this is not enough ; for his own spirit is as unsettled a piece as is in all the world, and must have some higher strength than its own, to fortify and fix it. This is the way that is here taught [Is. viii. 12, 13 ; 1 Pet. iii. 14, 15]. Fear not their fear, hut sanctify the Lord your Ood in your hearts ; and if you can attain this latter, the former will follow of itself. \ Aphorism LXXVin.: Worldly Troubles, Idols, The too ardent Love or self-willed Desire of Power, or Wealth, or Credit in the World, is (an Apostle has assured us) Idolatry. Now among the words or synonyms for Idols, in the Hebrew Language, there is one that in its primary sense signifies Troubles (Tegirim), other two that signify Terrors (Miphletzeth and Emim). And so it is certainly. All our Idols prove so to us. They fill us with nothing but anguish and Troubles, with cares and fears, that are good for nothing but to be fit punishments of the Folly, out of which they arise. Aphorism LXXIX. : On the Right Treatment of Infidels, A regardless contempt of infidel writings is usually the fittest answer ; Spreta vilescerent, (What is despicable should become vile). But where the holy profession of Christians id likely to receive either the main or the indirect blow, and a word of defence may do any thing to ward it off, there we ought not to spare to do it. Christian prudence goes a great way in the regulating of this. Some are not capable of receiving rational MORAL AND RELIGIOUS APHORISMS 81 of KB is at is boly the aay are answers, especially in Divine things ; they were not only lost upon them, but religion dishonoured by the contest. Of this sort are the vulgar Railers at Religion, the foul-mouthed Beliers of the Christian Faith and History. Impudently false and slanderous Assertions can be met only by Assertions of their impudent and slanderous falsehood : and Christians will not, must not con- descend to this. How can mere Railing be answered by them who are forbidden to return a raiUng answer ? Whether or on what provocations such offenders may be punished or coerced on the score of InciviUtjr, and Ill-neighbourhood, and for abatement of a Nmsance, as in the case of other Scolds and Endangerers of the pubUc Peace, must be trusted to the Discretion of the civil Magistrate. Even then, there is danger of giving them importance, and flattering their vanity, by attracting attention to their works, if the punisnment be sUght : and if severe, of spreading far and wide their reputation as Martyrs, as the smell of a dead dog at a distance is said to change into that of Musk. Ex- perience hitherto seems to favour the plan of treating these BStes puantes and Enfants de Diahle, as their fourfooted Brethren, the Skink and Sqiuish, are treated* by the American Woodmen, who turn their backs upon the fetid Intruder, and make appear not to see him, even at the cost of suffering him to regale on "* About the end of the same year (says Kalm), another of these Animals (MepLitis Americana) crept into our cellar ; but did not exhale the smallest scent, becaiise it was not disturbed. A foolish old WomaUf howeveVf who perceived it ai night, by the shining, and thought, I suppose, that it would set the world on fire, killed it : and at that moment its stench began to spread. We recommend this anecdote to the consideration of sundry old Women, on this side of the Atlantic, who though they do not wear the appropri- ate garment, are worthy to sit in their committee-room, like Bickerstaff in the Tatler, under the canopy of their Grandam's Hoop-petticoat. 4 iM;i 82 AIDS TO REFLECTION the favourite viand of these animals, the brains of a stray goose or crested Thraso of the Dunghill. At all events, it is degrading to the majesty, and injurious to the character of Religion, to make its safety the plea for their ptmishment, or at all to connect the name of Christiamty with the castieation of indecencies that properly belong to the Beadle, and the perpetrators of which would have equally deserved his Lash, though the ReUgion of their fellow-citizens, thus assailed by them, had been that of Fo or Juggernaut. On the other hand, we are to answer every one that inquires a reason, or an account ; which supposes something receptive of it. We ought to judge ouraelves engaged to give it, be it an enemy, if he will hear ; if it gam nim not, it may in part convince and cool him ; much more, should it be one who ingenuously inquires for satisfaction, and possibly inclines to receive the truth, but has been prejudiced by false misrepresenta- tions of it. Aphorism LXXX. : Passion no Friend to Truth. Truth needs not the service of passion ; yea, nothing 80 disserves it, as passion when set to serve it. The Spirit of truth is withal the Spirit of meekness. The Dove that rested on that great Champion of truth, who is The Truth itself, is from Him derived to the lovers of truth, and they ought to seek the participation of it. Imprudence makes some kind of Christians lose much of their labour, in speaking for religion, and drive those further ofiF, whom they would draw into it*. The confidence that attends a Christian's belief makes the believer not fear men, to whom he answers, but still he fears his God, for whom he answers, and ^ii— — — ^— ^"^^^-^^^—l ■■■■■— ^— ■ ■ ^■— — IMI— — ■II—— I ■ ■■ n il ■ I 111 B U M ■ [* " I have often thought it wisdom to decline disputes in religion when the cause of truth might suffer in the weakness of my patronase. Every man is not a poper champion for truth, nor nt to take up the gauntlet in the cause of verity." — Sir Thomas Browne's Rdigio Medici.^ MORAL AND RELIGIOUS APHORISMS 83 } of a At all DU8 to e plea ime of i that bors of hough led by y one pposes rselves r; if it il him ; Qquires Lve the esenta- Trvih. Lothing The The bh, who )ver8 of of it. much \e those belief Inswers, |rs, and lisputes in the proper It in the edict.] whose interest is chief in those thinss he speaks of. The soul that hath the deepest sense of spiritual things, and the truest knowledge of God, is most afraid to miscarry in speaking of Him, most tender and wary how to acquit himself when engaged to speak of and for God*. Aphorism LXXXI. : On the Conscience. It is a fruitless verbal Debate, whether Conscience be a Faculty or a Habit. When all is examined. Conscience will be found to be no other than the mind of a mant under the notion of a particular reference to himself and his own actions. Comment — LXXXIc, What Conscience is, and that it is the ground and antecedent of human or {self-) consciousness, and not any modification of the latter, I have shown at large in a Work announced for the Press, and described in the Chapter following. I have selected the preceding Extract as an Exercise for Reflection ; and because I think that in too closely following Thomas k Kempis, the Archbishop has * To the same purpose are the two following sentences from Hilary : Etiam qufe pro Keligione dicimus, cum grand! metu et disciphnd. dicere debemus. (What we say on behalf of Religion, we ou^ht to say with great awe and skill) — Hilarius, de Trimt. lib. 7. Non relictus est hominum eloquiis de Dei rebus alius quam Dei sermo. (No account has been left by the eloquence of men concerning the truths of God other than that of God himself) — Idem. The latter, however, must be taken with certain Quali* fications and Exceptions ; as when any two or more Texts are in apparent contradiction, and it is required to state a Truth that comprehends and reconciles both, and which, of course, cannot be expressed in the words of either. Ex. gr. the filial subordination {My Father is greater than I), in the equal Deity {My Father and I are one). r-Pi ''H\ \7' ''I I ! ■!! '84 AIDS TO REFLECTION t i .strayed from his own judgment. The Definition, for instance, seems to say all, and in fact says nothing ; for if I asked, How do you define the human mind ? the answer must at least cordainy if not consist of, the words, " a mind capable of Conscience ". For Conscience is no sjnionym of Consciousness, nor any mere expression of the same as modified by the particular Object. On the contrary, a Consciousness properly human {i.e., /Se//-consciousness), with the sense of moral responsi- biUty, presupposes the Conscience, as its antecedent .Condition and Ground. Lastly, the sentence, " Itis a fruitless verbal Debate", is an assertion of the same complexion with the contemptuous Sneers at Verbal Criticism by the contemporaries of Bentley. In ques- tions of Philosophy or Divinity, that have occupied the Learned and been the subjects of many successive Controversies, for one instance of mere Logomachy I could bring ten instances of Logodcedaly, or verbal Legerdemain, which have perilously confirmed Preju- dices, and withstood the advancement of Truth in con- sequence of the neglect of verbal debate, i.e., strict dis- cussion of terms. In whatever sense, however, the term Conscience may be used, the following Aphorism is equally true and important. It is worth noticing, likewise, that Leighton himself in a following page (vol. ii. p. 97), tells us that A good Conscience is the Root of a good Conversation : and then quotes from St. Paul a text. Titus i. 15, in which the Mnd and the Conscience are expressly distinguished. Aphorism LXXXII. : The Light of Knowledge a necessary Accom/paniment of a Good Conscience. If you would have a good conscience, you must by all means have so much Ught, so much knowledge of the will of God, as may regulate you, and show you your way, may teach you how to do, and speak, and think as in His presence. Aphorism LXXXIII. : Yet the knowledge of the BtUe, on, for Lg ; for i? the words, ence is iression St. On n (i.e., ssponsi- 3cedent ' It is a e same Verbal a ques- Bcupied jcessive lachy I verbal Preju- in con- ict dis- er, the thorism Dticihg, 56 (vol. oot of a Paul a science edge a If you means will of ir way, k as in £ Ride, fl I MORAL AND RELIGIOUS APHORISMS 86 though accompanied by an Endeavour to accommodate our conduct to this Rvle, will not of itself form a good Conscience. To set the outward actions right, though with an honest intention, and not so to regard and find out the inward disorder of the heart, whence that in the actions flows, is but to be still putting the index of a clock right with your finger, while it is foul, or out of order within, which is a continual business, and does no good. Oh ! but a purified conscience, a soul renewed and refined in its temper and affections, will make things go right without, in all the duties and acts of our caUing. Aphorism LXXXIV. : The Depth of the Conscience. How deeply seated th« conscience is in the human Soul is seen in the ei?oct which sudden Calamities produce on guilty men, even when unaided by any determinate notion or fears of punishment after death. The wretched Criminal, as one rudely awakened form a long sleep, bewildered with the new Hght, and half recollecting, half striving to recollect, a fearful some- thing, he knows not what, but which he will recognize as soon as he hears the name, already interprets the calamities into judgmentSy Executions of a 8'?ntence passed by an invisible Judge ; as if the vast Pyre of the Last Judgment were already kindled in an ur\nown Distance, and some Flashes of it, darting forth at intervals beyond the rest, were flying and fighting upon the face of his Soul. The calamity may consist in loss of Fortune, or Character, or Reputation ; but you hear no regrets from him. Remorse extinguishes all Regret ; and Remorse is the implicit Creed of the Guilty. Aphorism LXXXV. God hath suited every creature He hath made with a convenient good to which it tends, and in the obtainment of which it rests and is satisfied. Natural bodies have all their own natural place, whither, if not hindered, they move incessantly I- ■ ■-. 9' 4\ 'livz m jHV^ B' 'i\\. 86 AIDS TO REFLECTION till they be in it ; and they declare, by resting there, that they are (as I may say) where they would be. Sensitive creatures are carried to seek a sensitive good, as agreeable to their rank in being, and attaining that, aim no further. Now, in this is the excellency of Man, that he is made capable of a communion with his Maker, and, because capable of it, is unsatisfied without it : the soul, being cut out (so to spoak) to that large- ness, cannot be filled with less. Though he is fallen from his right to that good, and from all right desire of it, yet, not from a capacity of it, no, nor from a neces- sity of it, for the answering and filling of his capacity. Though the heart once gone from God turns con- tinually further away from Him, and moves not towards Him tin it be renewed, yet, even in that wandering, it retains that natural relation to God, as its centre, that it hath no true rest elsewhere, nor can by any means find it. It is made for Him, and is therefore still restless till it meet with Him. It is true, the natural man takes much pains to quiet his heart by other things, and digests many vexations with hopes of contentment in the end and accomplishment of some design he hath ; but still the heart misgives. Many times he attains not the thing he seeks ; but if he do, yet he never attains the satisfac- tion he seeks and expects in it, but only learns from that to desire something further, and still hunts on after a fancy, drives his own shadow before him, and never overtakes it ; and if he did, yet it is but a shadow. And so, in running from God, besides the sad end, he carries an interwoven punishment with his sin, the natural disquiet and vexation of his spirit, fluttering to and fr . , and finding no rest for the sole of his foot ; the waters of inconstancy and vanity covering the whole face of the earth. These things are too gross and heavy. The soul, the immortal soul, descended from heaven, must either be more happy, or remain miserable. The Highest, the Inoreated Spirit, is the proper good, the Father of <> MORAL AND RELIGIOUS APHORISMS 87 Spirits, that are and full good which raises the soul above itself; whereas all other things draw it down below itself. So, then, it is never well with the soul but when it is near unto God, yea, in its union with Him, married to Him : mismatching itself elsewhere, it hath never anything but shame and sorrow. All that forsake Thee shall be ashamed, says the Prophet, Jer. xvii. 13 ; and the Psalmist, They that are far off from thee shall perish. Psalm Ixxiii. 27. And this is indeed our natural miserable condition, and it is often expressed this way, by estrangedness and distance from God. The same sentiments are to be found in the works of Pagan Philosophers and MoraUsts. Well then may they be made a Subject of Reflection in our days. And well may the pious Deist, if such a character now exists, reflect that Christianity alone both teaches the way, and provides the means, of fulflUing the obscure promises of this great instinct for all men, which the Pbilosopl;iy of boldest Pretensions confined to the sacred Few. Aphorism LXXXVI. : A contracted Sphere, or what is called Retiring from the Business of the World, no Security from the Spirit of the Worlds The heart may be engaged in a httle business, as much, if thou watch it not, as in many and great a£Eairs. A man may drown in a Uttle brook or pool, as well as in a great river, if he be down and plunge himself into it, and put his head under water. Some care thou must have, that thou mayest not care. Those things that are thorns indeed, thou must make a hedge of them, to keep out those temptations that accompany sloth, and extreme want that waits on it ; but let them be the hedge : suffer them not to grow within the garden. Aphorism LXXXVII. : On Church-going, as r ^^rt of Religious Morality, when not in reference to a Spiritual Religion^ It is a strange toVLy in multitudes of us» to 11 < i f ! !'i*i ift 88 AIDS TO REFLECTION sot ourselves no mark, to propound no end in the hearing of the Gospel. The merchant sails not merely that he may sail, but for traffic, and traffics that he may be rich. The husbandman plows not merely to keep himself busy, with no further end, but plows that he may sow, and sows that he may reap with advantage. And shall we do the most excellent and fruitful work fruitlessly — ^hear only to hear, and look no further? This is indeed a great vanity, and a great misery, to lose that labour, and gain nothing by it, which, duly used, would be of all others, most advantageous and gainful : and yet all meetings are full of this*. Aphorism LXXXVIII. : On the Hopes and Self- Bcutisfaction of a Religious Moralist^ Independent of a Spiritual Faith — On what are they grounded? There have been great disputes one way or another, about the merit of good works ; but I truly think they who have laboriously engaged in them have been very idly, though very eagerly, employed about nothing, since the more sober of the schoolmen themselves acknow- ledge there can be no such thing as meriting from the blessed God, in the human, or, to speak more accurately, [* Baxter censures carelessness in this respect also,, on the part of the hearers, and adds, " How then are those ministers that are serious in their work ? Do we, as Paul, tell them weeping of their fleshly and earthly dis- position, ond teach them publicly and from house to bouse at all seasons and with many tears ; do we entreat them as for their souls' salvation ? Or rather do we not study to gain tho approbation of critical hearers, as if a minister's business were of no more weight than to tell a smooth tale for an hour, and look no more after the people till the next sermon ? In a word, our want of seriousness about the things of heaven charms the souls of men into formality, and brings them to this customary careless hearing, which undoes them. May the Lord pardon the great sin of the ministrv in this thing, and m particular my own." — Saints* Restf chap. VII.] ^ m an I :i» f. MORAL AND PELIGIOUS APHORISMS 89 on :hose , as dis- "- :,1 in any created nature whatsoever: nay, so far from any possibility of merit, there can be no room for reward any otherwise than of the sovereign pleasure and gracious kindness of God [Luke xvii. 10, Matt. XXV. 30] ; and the more ancient writers, when they use the word merit, mean nothing by it but a certain correlate to that reward which God both promises and bestows of mere grace and benignity. Otherwise, in order to constitute what is properly called merit, many things must concur, which no man in his senses wiU presume to attribute to human works, though ever so excellent ; particularly, that the thing done must not previously be matter of debt, and that it be entire, or our own act, unassisted by foreign aid ; it must also be perfectly good, and it must bear an adequate proportion to the reward claimed in consequence of it. If all these things do not concur, the act cannot possibly amount to merit. Whereas I think no one will venture to assert, that any one of these can take place in any human action whatever. But why should I enlarge here, when one single circumstance overthrows all those titles : the most righteous of mankind would not be able to stand, if his works were weighed in the balance of strict justice ; [Ps. cxxx. 3 ; cxUii. 2 ; 1 John i. 8] ; how much less then could they deserve that immense glory which is now in question ! Nor is this to be denied only concerning the unbeUever and the sinner, but concerning the righteous and pious beUever, who is not only free from all the guilt of his former impenitence and rebelUon, but endowed with the gift of the Spirit. " For the time is come that judg- ment must begin at the house of God : and if it first begin at us, what shall the end be of them that obey not the gospel of God ? And if the righteous scarcely be saved, where shall the ungodly and the sinner appear ? " — (1 Peter iv. 17, 18.) The Apostle's interrogation ex- presses the most vehement negation, and signifies that no mortal, in whatever degree he is placed, if he be called to the strict examination of Divine Justice, m til 90 AIDS TO REFLECTION without daily and repeated forgiveness, could be able to keep his standing, and muoh less could he arise to that glorious height. ' That merit/ says Bernard, ' on which my hope relies, consists in these three things ; the love of adoption, the truth of the promise, and the power of its performance \ This is the threefold cord which cannot be broken. Comment — LXXXVIIIc. Often have I heard it said by advocates for the Socinian Scheme — True ! we are all sinners ; but even in the Old Testament God has promised Forgiveness on Repentance. One of the Fathers (I forget which) suppUes tho Retort — True ! God has promised pardon on Penitence : but has he promi i«3d JPenitence on Sin ? — He that repenteth shall be forgiven : but where is it said. He that sinneth shall repent? [II Tim. ii. 26, Heh, xii. 16, 17.] But Repentance, perhaps, the Repentance required in Scripture, the Passing into a new mind, into a new and contrary Principle of Action, this Metanoia*, is in the Sinner's own power ? at his own liking ? He has but to open his eyes to the sin, and the Tears are close at hand to wash it away ! — Verily, the exploded tenet of Tranaubstantiation is scarcely at greater variance with the common Sense and Experience of Mankind, or borders more closely on a contradiction in terms, than this volunteer Transmentation, this Self-change, as the easyt means of Self -salvation ! But the reflections of our evangelical Author on this subject will appro- priately commence the Aphorisms relating to Spiritual Religion. ♦ Merdvoiaf the New Testament word which we render by Repentance, compounded of fierh, trans, and vdvs, mens, the Spirit, or Practical Reason. t May I, without offence, be permitted to record the very appropriate title, with wnich a stern Humorist lettered a collection of Unitarian Tracts ? — Salvation made easy ; or*, JELvenj Man his own Redeemer^ I i ELEMENTS OF EELIGIOUS PHILOSOPHY FBEUMINABY TO THB APHORISMS ON SPIRITUAL RELIGION kf^ h Philip saith unto him : Lord, show us the Father, and it su£Sceth us. Jesus saith unto him, He that hath seen MB hath seen the Fatheb : and how sayest thou then. Show us the Father ? Believest thou not, that I am in the Father and the Father in me ? And I will pray the Father, and he shall give you another Comforter, even the Spirit of Truth : whom the world cannot receive, because it seeth him not, neither knoweth him. But ye know him (for he dwelleth with you and shall be in you). And in that day ye shall know that I am in my Father, and ye in me, and I in you.— John xiv. 8, 9, 10 16, 17, 20. PRELIMINARY (1) If there be aught Spiritval in Man, the Will must be such. (2) // there be a Will, there must be a Spirituality in man. (3) I suppose both positions granted. The Reader admits the reality of the power, agency, or mode of Being expressed in the term. Spirit ; and the actual existence of a Will. He sees clearly, that the idea of the former is necessary to the conceivability of the latter ; and that, vice versd, in asserting the fact of the latter he presumes and instances the truth of the former — ^just as in our common and received Systems of Natural Philosophy, the Being of imponderable Matter is assumed to render the Lodestone adduced to prove the reality of imponderable Matter. (4) In short, I suppose the Reader, whom I now invite to the third and last Division of the work. m m V 1, h] -•I I ill "i i;i 92 AIDS TO REFLECTION iS: already disposed to reject for himse!" and his human Brethren the insidious title of " Nature's noblest Animal ", or to retort it as the unconscious Irony of the Epicurean Poet on the animalizing tendency of his own philosophy. I suppose him convinced, that there is more in man than can be rationally referred to the life of Nature and the mechanism of Organization; that he has a will not included in this mechanism ; and that the Will is in an especial and pre-eminent sense the spiritual part of our Humanity. (5) Unless then we have some distinct notion of the Will, and some acquaintance with the prevalent errors respecting the same, an insight into the nature of Spiritual ReUgion is scarcely possible ; and our re- flections on the particular truths and evidences of a Spiritual State will remain obscure, perplexed, and unsafe. To place my Reader on this requisite Vantage- ground is the purpose of the following Exposition. (6) We have begun, as in geometry, with defining our Terms ; and we proceed, like the Geometricians, with stating our postulates ; the difference being, that the Postulates of Geometry no man can deny, those of Moral Science are such as no good man will deny. For it is n^t in our power to disclaim our Nature, as sentient Beings ; but it is in our power to disclaim our Nature as Moral Beings. It is possible (barely possible, I admit) that a man may have remained ignorant or imconscious of the Moral Law within him : and a man need only persist in disobeying the Law of Conscience to make it possible for himself to deny its existence, or to reject or repel it as a phan- tom of Superstition. Were it otherwise, the Creed would stand in the same relation to MoraUty as the MultipUcation Table. (7) This then is the distinction of Moral Philosophy — not that I begin with one or more Assumptions: for this is common to all science ; but — that I assume a something, the proof of which no man can give to another, yet every man may find for himself. If any } ELEMENTS OP RELIGIOUS PHILOSOPHY 03 man asseii;, that he can not find it, I am bound to dis- believe him ! I cannot do otherwise without unsettling the venr foundations of my own moral Nature. For 1 either nnd it as an essential of the Humanity common to Him and Me : or I have not found it at all, except as an Hypochondriast finds Glass Legs. If, on the other hand, he mil not find it, he excommunicates himself. He forfeits his personal Rights, and becomes a Thing : i.e., one who may rightfullv be employed, or used as a means"* to an end, against nis will, and without regard to his interest. All the significant objections of the MateriaUst and Necessitarian are contained in the term, MoraUty ; all the Objections of the Infidel in the term, ReUgion ! The very terms, I say, imply a something granted^ which the Objection supposes not granted. The term presumes what the objection denies, and in denjdng presumes the contrary. For it is most important to observe, that the Reasoners on both sides commence by taking something for granted, our Assent to which they ask or demand : i.e., both * On this principle alone is it possible to justify capital, or ignominious Punishments (or indeed any punishment not having the reformation of the Criminal, as one of its objects). Such Punishments, like those inflicted on Suicides, must be regarded as posthumous : the wilful extinction of the moral and personal life being, for the purposes of punitive Justice, equivalent to a wilful destruction of the natiural Life. If the speech of Judge Burnet to the Horse-stealer (You are not hanged for stealing a horse ; but, that Horses may not be stolen) can be vindicated at all, it must be on this principle ; and not on the all-unsetthng scheme of Expedience, which is the anarchy of Morals. [It is an interesting fact, that the crimes of horse-stealing, and sheep-stealing sensibly diminished when their punish- ment was mitigated. They ranked at one period among capital offences in this country ; but such cases are now less frequent, and have, comparatively, dwindled into insignificance.] W ■mi \-r mi !• ■■II I.I '> till Hi., IPI 94 AIDS TO REFLECTION set off with an Assumption in the form of a Postulate. But the Epicurean assumes what according to himself he reither is nor can be under any ohligcUion to assume, and demands what he can have no right to demand : for he denies the reality of all moral Obligations, the existence of any Bight. If he use the loords, Right and ObUgation, he does it deceptively, and means only Compulsion and Power. To overthrow the Faith in aught higher or other than Nature and physical Necessity, is the very purpose of his argument. He desires you only to take for granted, that all reality is included in Nature, and he may then safely defy you to ward off his conclusion — that nothing is earcluded ! (8) But as he cannot morally demand, neither can he rationally expect, your Assent to this premiss: for he cannot be ignorant, that the best and greatest of Men have devoted their Uves to the enforcement of the contrary, that the vast majority of the Human race in all ages and in all nations have believed in the con- trary ; and there is not a Language on Earth, in which he could argue, for ten minutes, in support of his scheme, without sliding into words and phrases, that imply the contrary. It has been saiH, that the Arabic has a thousand names for a lion ; buc this would be a trifle compared with the number of superfluous words and useless Synonjons that would be found in an Index Expurgatorius of any European Dictionary constructed on the principles of a consistent and strictly conse- quential Materialism ! (9) The Christian Ukewise grounds his philosophy on assertions ; but with the best of all reasons for making them — viz., that he ovgJU so to do. He asserts what he can neither prove, nor account for, nor himself comprehend; but with the strongest of inducementSf that of understanding thereby whatever else it most concerns him to understand aright. And yet his Assertions have nothing in them of Theory or Hypo- thesis ; but are in immediate reference to three ultimate Fads ; namely, the Reality of the law of oonsoibncb ; ELEMENTS OP RELIGIOUS PHILOSOPHY 96 the existence of a responsible will, as the sub- ject of that law ; and lastly, the existence of Evil — of Evil essentially such, not by accident of out- ward circumstances, not derived from its physical consequences, nor from any cause, out of itself. The first is a Fact of Consciousness ; the second a Fact of Reason necessarily concluded from the first ; and the third a Fact of History interpreted by both. (10) Omnia exeunt in mysterium^ says a Schoolman: i,e.. There is nothing ^ the absolute ground of which is not a Mystery. The contrary were indeed a contradiction in terms : for how can that, which is to explain all things, be susceptible of an explanation ? It would be to suppose the same thing first and second at the same time*. (11) If I rested here, I should merely have placed my Creed in direct opposition to that of the Necessitarians, who assume (for observe both Parties begin in an As- sumptior, and cannot do otherwise) that motives act on the Will, as bodies act on bodies ; and that whether mind and matter are essentially the same or essentially different, they are both alike under one and the same law of compulsory Causation. But this is far from exhausting my intention. I mean at the same time to oppose the Disciples of Shaftesbury and those who, substituting one Faith for another, have been well called the pious Deists of the last Century, in order to distinguish them from the Infidels of the present age, ■\\ i-t '■'i>i] ;■ I ''I I "V [* As we recede from effect to cause, we shall finally reach a self-sufficient cause, that whereby all other things are caused, which first-cause is not further explicable. All the known is derived from the unknown, all secondary principles arise from primary, all the complex from the elementary. Explanations are impossible where we can no further elucidate. So difficult words may be expounded by those more simple, but to further simplify the simples is impossible.] m . 96 AIDS TO REFLECTION who persuade themselves (for the thing itself is not Sossible) that they reject all Faith. I declare n^^' issent from these too, because they imposed upon themselves an Idea for a ReaUty : a most subhmc^ Idea indeed, and so necessary to human Nature, that without it no Virtue is conceivable : but still an Idea ! In con- tradiction to their splendid but delusory Tenets, I profess a deep conviction that Man was and is a fallen Creature, not by accidents of bodily constitution, or any other cause, which human Wisdom in a course of aees might be supposed capable of removing ; but diseased in his Will, in that Will which is the true and only strict synonym of the word, I, or the intelligeit Self. Thus, at each of these two opposite Roads (tho Philosophy of Hobbes and that of Shaftesbury) I Lave placed a directing Post, informing my Fellow-travellers, that on neither of these Roads can they see the Truths to which I would direct their attention. (12) But the place of starting was at the meeting of four Roads, and one only was the right road. I pro- ceed, therefore, to preclude the opinion of those like- wise, who indeed agree witli me as to the moral Re- sponsibiUty of Man in opposition to Hobbes and the Anti-Morausts, and thai He was a fallen Creature, essen- tially diseased, in opposition to Shaftesbury and the Misinterpreters of Plato ; but who differ from me in exaggerating the diseased weakness of the Will into an absolute privation of all Freedom, thereby making moral responsibility, not a mystery above comprehen- sion, but a direct contradiction, of which we do dis- tinctly comprehend the absurdity. Amrs^g the con- sequences of this Doctrine, is that dire '<■ cne of swallowing up all the attributes of the r v'jk it^it^ iieing in the one Attribute of infinite Power, and thence deducing that Things are good and wise because they ware created, and not created through Wisdom and Goo'^^'OBS. Thence the awful Attribute of Justice is explcir' .; aw'>y into a mere right of absolute Property ; the fcaci'fid distinction between Things and Persons is ELEMENTS OF RELIGIOUS PHILOSOPHY 97 erased ; and the eeleotion of Persons for Virtue and Vice in this Life, and for ( *^^mal Happiness or Misery in the next, is represented as the result of a mere willy acting in the blindness ai 4 soUtuUc of its own Infinity. The Title of a Work written by the great and pious Boyle is " Of the awe, which thf^ human Mind owes to the supreme Reason ". This, in the language of these gloomy Doctors, must be translated into — ** the horror, wh^c^v ju being capable cf eternal Pleasure or Pain is coil I 4' -? to feel at the idea of an infinite Power, about to iritiict the latter on an immense majority of human 8 5 la, Tvithout any power on their part either to prevent it or the actions wnich are (not indeed its causes but) its assigned signals, and preceding Unks of the same iron chain I " (13) Against these Tenets I maintain, that a Will conceived separately from IntelUgence is a Non-entit;^ and a mere Phantasm of Abstraction ; and that a vVili, the state of which does in no sense originate in its « >wn act, is an absolute contradiction. It might be an Instinct, an Impulse, a plastic Power, and, if accom- panied with consciousness, a Desire ; but a Will it covM not be ! And this every Human Being knows with equal clearnesSf though different minds may reflect on it with different degrees of distinctness ; for who would not smile at the notion of a Rose willing to put forth its Buds and expand them into Flowers ? That such a phrase would be deemed a jtoetic Licence proves the difference in the things: for all metaphors are grounded on an apparent likeness of things essentially different. I utterly disclaim the idea, that any human Intelligence, with whatever power it might manifest itself, is ahne adequate to the office of restoring health to the Will : but at the same time I deem it impious and absurd to hold, that the Creator would have given us the faculty of Reason, or that the Redeemer would in so many varied forms of Argument and Persuasion have appealed to it, if it had been either totally useless or wholly impotent. Lastly, I find all these several o i : V. t'' I 'I I 1 lUc Faith tid in the literal sense of the Creed, is solid and true : and that FamUism in its fairest form and under whatever dis- guise, is a smooth Tale to seduce the simple from their Allegiance to Christ" — Henry More's Theological Works, p. 372. !f;r '1 m ll I APHORISMS OF SPIRITUAL RELIGION And here it will not be impertinent to observe, that what the eldest Greek Philosophy entitled the Eeason (NOTS) and Ideas, the philosophic Apostle names tlie Spirit"^ and Truths spiritually discerned : while to those who in the pride of Learning, or in the over- weening meanness of modem Metaphysics, decry the doctrine of the Spirit in Man and its possible communion with the Holy Spirit, as wdgar enthusiasm, I submit the following Sentences from a Pagan Philosopher, a Nobleman and a Minister of state : — " Ita dico, Lucili ! sacer intba nos Spiritus SBDBT, malorum bonorumque nostrorum observator et oustos. Hie prout a nobis tractatus est, ita nos ipse tractat. Bonus vnt sine Deo nemo est" (This I say, Lucilius, A Holy Spirit abides wiTmN us, the observer of our evil, the guardian of our good. Just as he has been drawn by us, so He himself draws us. No one is a good ^ MAN WITHOUT God) — Setieca. APHORISMS ON SPIRITUAL RELIGION Aphorism XC. Every one is to give a reason of his faith ; but Priests and Ministers more punctually than any, their province being to make good every sentence of the Bible to a rational inquirer into the truth of these Oracles. Enthusiasts find it an easy thing to heat the fancies of unlearned and unreflecting Hearers ; but when a sober man would be satisfied of the Grounds from whence they speak, he shall not have one syllable or the least tittle of a pertinent Answer. Only they will talk big of the spirit, and inveigh against Eeason with bitter Reproaches, calling it carnal or fleshly, though it be indeed no soft flesh, but enduring and penetrant steel, even the sword of the Spirit, and auch as pierces to the Heart. APHORISMS OF SPIRITUAL RELIGION 101 rve, that e Reason^ the Spirit"^ e who in anness of Spirit in Spirit, as ices from nister of Spibitus :vator et nos ipse lis I say, observer has been S A GOOD tON eason of inctually )d every into the an easy ■eflecting tisfied of not have Answer. inveigh it carnal enduring )irit, and Aphorism XCI. There are two very bad things in this resolving of men's Faith and Practice into the immediate suggestion of a spirit not acting on our Understandings, or rather into the illumination of such a Spirit as they can give no account of, such as does not enUghten their reason or enable them to render their doctrine intelUgible to others. First, it defaces and makes useless that part of the Image of God in us, which we call BBASON : and secondly, it takes away that advantage, which raises Christianity above all other Religions, that she dare appeal to so soUd a faculty. Aphorism XCII. It is the glory of the Gospel Charter and the Christian Constitution, that its Author and Head is the Spirit of Truth, Essential Reason as well as Absolute and Incomprehensible Will. Like a just Monarch, he refers even his own causes to the Judgment of his high Courts. — ^He has his King's Bench in the Reason, his Court of Equity in the Conscience : that the Representative of his Majesty and universal Justice, this the nearest to the King's heart, and the Dispenser of his particular Decrees. He has Hkewise his Court of Common Pleas in the Understanding, his Court of Exchequer in the Prudence. The Laws are his Laws. And though by Signs and Miracles he has mercifully condescended to interline here and there with his own hand the great Statute-book, which he had dictated to his Amanuensis, Nature ! yet has he been graciously pleased to forbid our receiving as the King's Mandates aught that is not stamped with the Great Seal of the Conscience, and countersigned by the Reason. Aphorism XCIII. : On an Unlearned Ministry, under pretence of a Call of the Spirit, and inward Graces Superseding outvmrd Helps. Tell me. Ye high-flown Perfectionists, Ye Boasters of the Light within you, could the highest perfection of your inward Light ever show to you the History of past Ages, the state of the It' :\\ , -I 102 AIDS TO REFLECTION World at present, the Knowledge of Arts and Tongues, without Books or Teachers ? How then can you understand the Providence of God, or the age, the purpose, the fulfilment of Prophecies, or distinguish 0ucn as have been fulfilled from those to the fulfilment of which we are to look forward ? How can you judge conceining the authenticity and uncorruptedness of the Gospels, and the other sacred Scriptures ? And how without this knowledge can you support the truth of Christianity ? How can you either have, or give a reason for the faith which you profess ? This Light within^ that loves darkness, and would exclude those excellent Gifts of God to Mankind, Knowledge, and Understanding, what is it but a sullen self-suffi- ciency within you, engendering contempt of Superiora, pride and a Spirit of Division, and inducing you to reject for yourselves and to undervalue in others the Helps withovJbf whioh the Grace of God has provided and appointed for his Church — nay, to make them grounds or pretexts of your dislike or suspicion of Christ's Ministers who have fruitfully availed them- selves of the Helps afforded them ? * — Henry More. Aphorism XCIV. There are Wanderers, whom neither pride nor a perverse humour have led astray ; and whose condition is such, that I think few more [* In the election of those instruments which it pleased God to use for the plantation of the Faith, notwithstand- ing that at the first he did employ persons altogether unlearned^ otherwise than by inspiration, more evidently to declare His immediate working, and to abase all human wisdom or knowledge ; yet, nevertheless, that counsel of His was no sooner performed, but in the next vicissitude and succession He did send His divine truth into the world, waited on with other learnings, as with servants or hand- maids : for so we see St. Paul, who was the only learned amongst the Apostles, had his pen most used in the scriptures of the New Testament. — Bacon, On the Pro- flcience of Learning.] APHORISMS OF SPIRITUAL RELIGION 103 >ngues, n you fe, the nguish filment I judge less of And 3 truth give a LigJU those dedge, If-suffi. )eriors, jrou to 3rs the ovided 9 them lion of them- lore. whom stray ; ^ more pleased istand- )gether idently human insel of Bsitude world, hand- earned in the e Pro- worthy of a man's best directions. For the more imperious Sects having put such imhandsome vizards on Christianity, and the sincere Milk of the Word having been everywhere so sophisticated by the humours and inventions of men, it has driven these anxious MelanchoUsts to seek for a Teacher that cannot deceive, the Voice of the eternal Word within them ; to which, if they be faithful, they assure themselves it will be faithful to them in return. Nor would this be a groundless Presumption, if they had sought this Voice in the Reason and the Conscience, with the Scripture articulating the same, instead of giving heed to their Fancy and mistaking bodily disturbances, and the vapours resulting therefrom, for inspiration and the teaching of the Spirit. — Henry More. Aphorism XCV. When every man is his own end, all things will come to a bad end. Blessed were those days, when every man thought himself rich and for- tunate by the good success of the public wealth and glory. We want pubUc Souls, we want them. I speak it with compassion: there is no sin and abuse in the world that affects my thought so much. Every man thinks, that he is a whole Commonwealth in his private Family. Omnes quae sua sunt quaerunt. All seek their own. — Bishop Hacket's SermonSy p. 449. Comment — XCVc. (1) Selfishness is common to all ages and countries. In all ages Self-seeking is the Rule, and Self-sacrifice the Exception. But if to seek our private advantage in harmony with, and by the furtherance of, the pubUc prosperity, and to derive a portion of our happiness from sympathy with the prosperity of our fellow-men — if this be Public Spirit, it would be morose and querulous to pretend that there is any want of it in this country and at the present time. On the contrary, the number of " Public Souls '* and the general readiness to contri- bute to the public good, in science and in religion, ' > I .1 ' j m ifei ill ''!; B^ i 104 AIDS TO REFLECTION \-; in patriotism and in philanthropy, stand prominent* among the charaoteristics of this and the preceding generation. The habit of referring Actions and Opinions to fixed laws ; Convictions rooted in Principles ; Thought, In-sight, System ; — these, had the good Bishop lived in our times, would have been his De- siderata, and the theme of his Complaints. " We want thinking Souls, we want them ". (2) This and the three preceding Extracts will suffice as precautionary Aphonsms. And here again, the Header may exemplify the great advantages to be obtained from the habit of tracing the proper meaning and history of Words. We need only recollect the common and idiomatic phrases in which the word " Spirit " occurs in a physical or material sense {ex, gr. fruit has lost its spirit and flavour), to be convinced that its property is to improve, enliven, actuate some other thing, not to constitute a thing in its own name. The enthusiast may find one exception to this where the material itself is called Spirit. And when he calls * The very marked, positive as well as comparative, ^lagnitude and prominence of the Bump, entitled Bbnbvo- t» Bt the Dond$ last. how of all the «^ation IS APHORISMS ON SPIRITUAL RELIGION 111 commonly entitled Arminianisra, but which, taken as a complete and expUcit Scheme of BeUef, it would be both historically and theologically more accurate to call Orotianism, or Christianity according to Grotius. The change wa8 not, we may readily believe, effected without a struggle. In the Romish Church, this latitudi- narian System, patronised by the Jesuits, was manfully resisted by Jansenius, Arnauld, and Pascal ; in our own Church by the Bishops Davenant, Sanderson, Hall, and the Archbishops Usher and Leighton : and in the latter half of the preceding Aphorism the Reader has a specimen of the reaaoninga by which Leighton strove to invaUdate or counterpoise the reaaoninga of the innovators. *' But having been bred under Bishop Davenant and Dr Ward in Cambridge, he was addicted to their senti- ments. Archbishop Usher would say, that Davenant understood those controversies better than ever any man did since St. Augustin. But he (Bishop Hacket) used to say that he was sure he had three excellent men of his mind in this controversy. (I) Padre Paclo (Father Paul), whose letter is extant in Heinsius, anno 1604. (2) Thomas Aquinas. (3)' St. Augustin. But besides and above them all, he beUeved in his Conscience that St. Paul was of the same mind likewise. Yet, at the same time, he would profess that he disliked no Arminians, but such as revile and defame every one who is not so : and he would often commend Arminius himself for his excellent Wit and Parts, but only tax his want of reading and knowledge in Antiquity. And he ever held, it was the foolishest thing in the world to say the Arminians were popishly inclined, when so many Dominicans and Jansenists were rigid followers of Augustin in these points : and no less foolish to say that the Anti- Arminians were Puritans or Presby- terians, when Ward, and Davenant, and Prideaux, and Brownrig, those stout Champions for Episcopacy, were decided Anti-Arminians ; while Arminius nimself was ever a Presbyterian. Therefore he greatly commended the moderation of our Church, which extended equal Communion to both ", *>t I 'I ■l I )l >■ X 112 AIDS TO REFLECTION (2) Passages of this sort are, however, of rare occur- rence in Leighton's works. Happily for thousands, he was more usefully employed in making his readers feel, that the Doctrines in question, scripturally treated, and taken as co-organized parts of a great organic whole, need no such reasonings. And better still would it have been, had he left them altogether for those, who sever- ally detaching the great Features of Revelation from the living Context of Scripture, do by that very act destroy their Ufe and purpose. And then, Hke the Eyes of the Aranea prodigiosa*, they become clouded microscopes, to exaggerate and distort all the other parts and proportions. No offence then will be occasioned, I trust, by the frank avowal that I have given to the preceding passage a place among the Spiritual Aphorisms for the sake of the Comment: the following Remarks having been the first original Note I had pencilled on Leighton's Pages, and thus (remotely, at least) the occasion of the present Work. (3) Leighton, I observed, throughout his in- estimable Work, avoids all metaphysical views of Election, relatively to God, and confines himself to the Doctrine in its relation to Man : and in that sense too, in which every Christian may judge who strives to be sincere with his own heart. The following may, I think be taken as a safe and useful Rule in religious inquiries. Ideas, that derive their origin and substance from the Moral Being, and to the reception of which as true objectively {i.e., as corresponding to a reality out of the human mind) we are determined by a practical interest exclusively, may not, hke theoretical or speculative Positions, be pressed onward into all their possible logical consequencesf. The Law of * The gigantic Indian Spider — See Baker's Microscopic Experiments. t May not this just and excellent Rule be expressed more intelligibly (to a mathematician at least) thus : — Reasoning from finite to finite, on a basis of truth, also, reasoning from infinite to infinite on a basis of truth will it occur- isands, readers treated, I whole, it have ) sever- n from sry act ke the slouded ) other vill be I have mg the Qment : original id thus ; Work, lis in- laws of Qself to at sense strives ig may, :eUgious ibstance >f which b reality d by a joretical into all Law of croscopic xpressed thus : — ith, also, ruth will APHORISMS ON SPIRITUAL RELIGION 113 Conscience, and not the Canons of discursive Reason- ing, must decide in such cases. At least, the latter have no vaUdity, which the single Veto of the former is not sufficient to nulHfy. The most pious conclusion is here the most legitimate. (4) It is too seldom considered, though most worthy of consideration, how far even those Ideas or Theories of pure Speculation, that bear the same name with the Objects of ReUgious Faith, are indeed the same. Out of the principles necessarily presumed in all dis- cursive Thinking, and which being, in the first place universal, and secondly, antecedent to every parti- cular exercise of tJtie Understanding, are therefore referred to the Reason, the human Mind (wherever its powers are sufficiently developed, and its attention strongly directed to speculative or theoretical in- quiries) forms certain Essences, to which for its own purposes it gives a sort of notional Subsistence, Hence they are called Entia rationalia : the conversion of which into Entia realia, or real Objects, by aid of the Imagination, has in all times been the fruitful Stock of empty Theories, and mischievous Superstitions, of surreptitious Premisses and extravagant Conclusions. For as these substantiated Notions were in many instances expressed by the same terms, as the objects of religious Faith ; as in most instances they were appUed, though deceptively, to the explanation of real experiences ; and lastly, from the gratifications, which the pride and ambition of man received from the supposed extensions of his Knowledge and Insight ; it was too easily forgotten or overlooked, that the stablest and most indispensable of these notional always lead to truth, as intelligibly as the basis on which such truths respectively rest. While, reasoning from finite to infinite, of from infinite to finite, will lead to apparent absurdity, although the basis be true : and is not such apparent absurdity, another expression for truth " unintelligible by a finite mind ? *' i: '■■; I ' t. - ). ( I 114 AIDS TO REFLECTION Beings were but the necessary forms of Thinking, taken abstractedly : and that like the breadthless Lines, depthless Surfaces, and perfect Circles of Geo- metry, they subsist wholly and solely in and for the Mind, that contemplates them. Where the evidence of the Senses fails us, and beyond the precincts of sensible experience, there is no Reality attributable to any Notion, but what is given to it by Revelation, or the Law of Conscience, or the necessary interests of Morality. Take an instance : (5) It is the office, and, as it were, the instinct of Reason to bring a unity into all our conceptions and several knowledges. On this all system depends; and without this we could reflect connectedly neither on nature nor our own minds. Now this is possible only on the assumption or hypothesis of a one as the ground or cause of the Universe, and which in all succession and through changes is the subject neither of Time nor Change. The one must be contemplated as Eternal and Immutable. (6) Well ! the Idea, which is the basis of Religion, commanded by the Conscience and required by Morality, contains the same truths, or at least Truths that can be expressed in no other terms ; but this Idea presents itself to our mind with additional Attributes, and these too not formed by mere Abstraction and Negation — with the Attributes of Holiness, Providence, Love, Justice, and Mercy. It comprehends, moreover, the independent {eostra-mundane) existence and personality of the supreme one, as our Creator, Lord, and Judge. (7) The hypothesis of a one Ground and Principle of the Universe (necessary as an hypothesis ; but having only a logical and conditional necessity) is thus raised into the Idea of the living god the supreme Object of our Faith, Love, Fear, and Adoration. Religion and MoraUty do indeed constrain us to declare him Eternal and Immutable. But if from the Eternity of the Supreme Being a Reasoner should deduce the I impo£ that Plato] and I Sunbe Immu Supplj howev clusioi exami] thems( Idea 1 would in his ReHgic subject no long PATE, ( neither nor ev world {svbstai Phaeno] Lives, ficatioi (8) wholly groundj] satisfy dictates interest have 01 what ai or ass( spondii of his answer,! {may h? reahzatl m tiinking, adthless of Geo- for the evidence jincts of Liable to ation, or erests of i stinot of bions and iepends ; Y neither possible ^B as the ch in all st neither emplated Religion, MoraUty, that can ^ presents and these Bgation — 3e, Love, over, the ersonaUty id Judge. Principle esia ; but y) is thus > supreme Adoration, to declare B Eternity educe the APHORISMS ON SPIRITUAL RELIGION 116 impossibility of a Creation ; or conclude with Aristotle, that the Creation was co-eternal ; or, Hke the latter Platonists, should turn Creation into Emanation, and make the universe proceed from Deity, as the Sunbeams from the Solar Orb ; — or if from the divine ImmutabiUty he should infer, that all Prayer and SuppUcation must be vain and superstitious : then, however evident and logically necessary such con- clusions may appear, it is scarcely worth our while to examine, whether they are so or not. The Positions themselves must be false. For were they true, the Idea would lose the sole ground of its reality. It would be no longer the Idea intended by the BeUever in Ms premiss — in the Premiss, with which a! one ReUgion and moraUty are concerned. The very subject of the discussion would be changed. It would no longer be the God in whom we believe ; but a stoical PATE, or the superessential one of Plotinus, to whom neither InteUigence, nor Self-consciousness, nor Life, nor even Being can be attributed ; nor lastly, the world itself, the indivisible one and only substance (svhstantia una et unica) of Spinoza, of which all Phaenomena, all particular and individual Things, Lives, Minds, Thoughts, and Actions are but modi- fications. (8) Let the BeUever never be alarmed by Objections wholly speculative, however plausible on speculative grounds such objections may appear, if he can but I satisfy himself, that the ResuU is repugnant to the dictates of Conscience, and irreconcilable with the j interests of MoraUty. For to baffle the Objector we I have only to demand of him, by what right and imder what authority he converts a Thought into a Substance, or asserts the existence of a real somewhat corre- sponding to a Notion not derived from the experience of his Senses. It wiU be of no purpose for him to answer, that it is a legitimate Notion. The Noti(m may have its mould in the understanding ; but its realization must be the work of the fancy. ■' 1 ; 1 '.( 116 AIDS TO REFLECTION (9) A reflecting Reader will easily apply these remarks to the subject of Election, one of the stumbUng stones in the ordinary conceptions of the Christian Faith, to which the Infidel points in scorn, and which far better men pass by in silent perplexity. Yet surely, from mistaken conceptions of the Doctrine. I suppose the person, with whom I am arguing, already so far a Believer, as to have convinced himself, both that a state of enduring BUss is attainable under certain conditions ; and that these conditions con- sist in his comphance with the directions given and rules prescribed in the Christian Scriptures. These rules he Ukewise admits to be such, that, by the very law and constitution of the human mind, a full and faithful comphance with them cannot but have cou" sequences, of some sort or other. But these consequences are moreover distinctly described, enumerated, and promised in the same Scriptures, in which the Con- ditions are recorded ; and though some of them may be apparent to God only, yet the greater number of them are of such a nature that they cannot exist unknown to the Individual, in and for whom they exist. As little possible is it, that he should find these consequences in himself, and not find in them the sure marks and the safe pledges, that he is at the time in the right road to the life promised under these conditions. Now I dare assert, that no such man, however fervent his charity, and however deep his humiUty may be, can peruse the records of History with a reflecting spirit, or " look round the world " with an observant eye, and not find himself compelled to admit, that all men are not on the right Road. He cannot help judging, that even in Christian countries Many, a fearful Many ! have not their faces turned toward it. (10) This then is a mere matter of fact. Now comes the question. Shall the Believer, who thus hopes on the appointed grounds of hope, attribute this distinction exclusively to his own resolves and strivings ? or if APHORISMS ON SPIRITUAL RELIGION 117 y these tumbling !^ristian id which ty. Yet Doctrine. arguing, himself, ble under ons con- iven and h. These the very full and lave con- isequences ited, and the Con- ihem may Lumber of mot exist horn they find these them the is at the nder these mch man, deep his )f History le world" compelled ght Road 1 countries 368 turned ^ow comes i hopes on distinction ags ? or if not exclusively, yet primarily and principally ? Shall he refer the first movements and preparations to his own Will and Understanding, and bottom his claim to the Promises on his own comparative excellence ? If not, if no man dare take this honour to himself, to whom shall he assign it, if not to that Being in whom the Promise originated, and on whom its Fulfilment depends ? If he stop here, who shall blame him ? By what argument shall his reasoning be invalidated, that might not be urged with equal force against any essential difference between Obedient and Disobedient, Christian and Worldling ? that would not imply that both sorts alike are, in the sight of God, the Sons of God by adoption ? If he stop here, I say, who shall drive him from his position? For thus far he is practically concerned — this the Conscience requires, this the highest interests of Morality demand. It is a question of facts, of the Will and the Deed, to argue against which on the abstract notions and possi- bilities of the speculative Reason, is as up reasonable, as an attempt to decide a question of Colours by pure Geometry, or to unsettle the classes and specific char- acters of Natural History by the Doctrine of Fluxions. (11) But if the Self-examinant will abandon this position, and exchange the safe circle of ReHgion and practical Reason for the shifting Sand-wastes and Mirages of Speculative Theology ; if instead of seeking after the marks of Election in himself he undertakes to determine the ground and origin, the possibility and mode of election itself in relation to Ood ; — in this case, and whether he does it for the satisfaction of curiosity, or from the ambition of answering those, who would call God himself to account, why and by what right certain Souls were bom in Africa instead of England ? or why (seeing that it is against all reason and goodness to choose a worse, when being omnipotent He could have created a better) God did not create Beasts Men, and Men Angels ? or why God created any men but with pre- Ui !:^'i; ';;''^i ' ' ( V I h ■■i\ II ! Il( ! ;; 118 AIDS TO REFLECTION knowledge of their obedience, and left any occasion for Election ? — ^in this case, I say, we can only regret, that the Inquirer had not been better instructed in the nature, the bounds, the true purposes and proper objects of his intellectual faculties, and that he had not previously asked himself, by what appropriate Sense, or Organ of Knowledge, he hoped to secure an insight into a Nature which was neither an Object of ^is Senses, nor a part of his self -consciousness ! and so leave him to ward off shadowy Spears with the shadow of a Shield, and to retaliate the nonsense of Blasphemy with the Abracadabra of Presumption. He ^hat will liy without wings must fly in his dreams : and till he awakes, will not find out, that to fly in a dream is but to dream of flying. (12) Thus then the Doctrine of Election is in itself a necessary inference from an undeniable fact — neces- sary at least for all who hold that the best of men are what they are through the grace of God. In relation to the Believer it is a HopCy which if it spring out of Christian Principles, be examined by the tests and nourished by the means prescribed in Scripture, will become a lively and assured Hope, but which cannot in this life pass into knowledge, much less certainty of fore - knowledge. The contrary belief does indeed make the article of Election both tool and parcel of a mad and mischievous fanaticism. But with what force and clearness does not the Apostle confute, disclaim, and prohibit the pretence, treating it as a downright contradiction in terms ! See Romans, viii. 24. (13) But though I hold the doctrine handled as Leighton handles it (that is practically, morally, humanly), rational, safe, and of essential importance, I see many*" reasons resulting from the peculiar cir- * Exempli gratia : At the date of St. Paul's Epistles, the (Roman) World may be resembled to a Mass in the Furnace in the first moment of fusion, here a speck and there a APHORISMS ON SPIRITUAL RELIGION 119 cumstances, under which St. Paul preached and wrote, why a discreet Minister of the Gospel should avoid the frequent use of the ternii and express the meaning in other words perfectly equivalent and equally scrip- tural : lest in saying truth he might convey error. (14) Had my purpose been confined to one particular Tenet, an apology might be required for so long a Comment. But the Reader will, I trust, have already perceived, that my Object has been to establish a general Rule of interpretation and vindication applic- able to all doctrinal Tenets, and especially to the (so-called) Mysteries of the Christian Faith: to pro- vide a Safety-lamp for reUgious inquirers. Now this I find in the principle, that all Revealed Truths are to be judged of by us, as far as they are possible sub- jects of human Conception, or grounds of Practice, or in some way connected with our moral and spiritual Interests. In order to have a reason for forming a judgment on any given article, we must be sure that we possess a Reason, by and according to which a judgment may be formed. Now in respect of all Truths, to which a real independent existence is assigned, and spot of the melted Metal shining pure and brilliant amid the scum and dross. To have received the name of Christian was a privilege, a high and distinguishing favour. No wonder, therefore, that in St. Paul's writings the words Elect and Election often, nay, most often, mean the same as eccalumenif ecclesia, i.e. those wl o have been called out of the World : and it is a dangerous perversion of the Apostle's word to interpret it in the sense in which it was used by our Lord, viz., in opposition to the Called. (Many are called but few chosen.) In St. Paul's sense and at that time the Believers collectively formed a small and select number, and every Christian, real or nominal, was one of the Elect. Add, too, that this ambiguity is increased by the accidental circumstance that the kyriak, iEdes Dominicce, Lord's House, Kirk ; and Ecclesia, the sum total of the Eccalumeni, evocati^ Galled-out ; are both rendered by the s^ime word, Church. n, » 1 .1 , ■:■ i 11- !■ » ' ! 120 AIDS TO REFLECTION 1 I which yet are not contained in, or to be imagined under, any form of Space or Time, it is strictly de- monstrable, that the human Reason, considered abstractly, as the source of positive Science and theo- retical Insight, is not such a Reason. At the utmost, it has only a negative voice. In other words, nothing can be allowed as true for the human Mind, which directly contradicts this Reason. But even here, before we admit the existence of any such contra- diction, we must be careful to ascertain, that there is no equivocation in play, that two different subjects are not confounded under one and the same word. A striking instance of this has been adduced in the difference between the notional One of the Ontologists, and the Idea of the Living God. (16) But if not the abstract or speculative Reason — and yet a Reason there must be in order to a Rational Belief — then it must be the Prcictical Reason of Man, comprehending the Will, the Conscience, the Moral Being with its inseparable Interests and Affections— that Reason, namely, which is the organ of Wisdom, and (as far as Man is concerned) the Source of Uving and actual Truths. (16) From these premisses we may further deduce, that every doctrine is to be interpreted in reference to those, to whom it has been revealed, or who have or have had the means of knowing or hearing the same. For instance: the Doctrine that there is no name under Heaven, by which a man can be saved, but the name of Jesus. If the word here rendered Name, may be understood (as it well may, and as in other texts it must be) as meaning tne Power, or originating Cause, I see no objection on the part of the Practical Reason to our beUef of the declaration in its whole extent. It is true universally or not true at all. If there be any redemptive Power not con- tained in the Power of Jesus, then Jesus is not the Redeemer: not the Redeemer of the World, not the Jesus {i.e., Saviour) of Mankind, But if with Ter- APHORISMS ON SPIRITUAL RELIGION 121 lagined tly de- sidered d theo- itmost, lothing which here, contra- there ubjects word, in the logists, Reason ational >f Man, Moral tions — Visdomy I living ieduce, ference o have ng the ) is no saved, mdered i as in rer, or part of aration ot true >t con- lot the lot the h Ter- tullian and Augustin we make the Text assert the condemnation and misery of all who are not Christians by Baptism and expHcit B Hef in the Revelation of the New Covenant — then 1 say, the doctrine is true to all irUenta and purposes. It is true, in every respect, in which any practical, moral, or spiritual Interest or End can be connected with its truth. It is true in every respect to every man who has had, or who might have had, the Gospel preached to him. It is true and obHgatory for every Christian Community and for every individual BeUever, wherever the oppor- tunity is afforded of spreading the Light of the Gospel, and making knoton the name of the only Saviour and Redeemer. For even though the iminformed Heathens should not perish, the guilt of their Perishing will attach to those who not only had no certainty of their safety, but who are commanded to act on the supposition of the contrary. But if, on the other hand, a theological Dogmatist should attempt to persuade me, that this Text was intended to give us an historical knowledge of God's future Actions and Dealings — and for the gratification of our Curiosity to inform us, that Socrates and Phocion, together with all the Savages in the Woods and Wilds of Africa and America, will be sent to keep company with the Devil and his Angels in everlasting Torments — I should remind him, that the purpose of Scripture was to teach us our duty, not to enable us to sit in judgment on the souls of our fellow creatures. (17) One other instance will, I trust, prevent all misconception of my meaning. I am clearly convinced, that the scriptural and only true* Idea of God will, in its development, be found to involve the Idea of * Or (I might have added) any Idea which does not either identify the Creator with the Creation, or else represent the Supreme Being as a mere impersonal Law or Ordo ordinana, differing from the Law of Gravitation only by its universality. m IT' ] '■!»■ i'"^' 'M;.:l m,: 122 AIDS TO REFLECTION the Tri -unity. But I am likewise convinced, that previously to the promulgation of the Gospel the Doctrine had no claim on the Faith of Mankind : though it might have been a legitimate Contemplation for a speculative philosopher, a Theorem in Metaphysics valid in the Schools. (18) I form a certain notion in my mind, and say : this is what / understand by the term God*. From books and conversation I find, that the Learned generally connect the dame notion with the same word. I then apply the Rules, laid down by the Masters of Logic, for the involution and evolution of Terms, and prove (to as many as agree with me in my pre- misses) that the Notion, God, involves the Notion, Trinity. I now pass out of the Schools, and enter into discourse with some friend or neighbour, unversed in the formal sciences, unused to the process of Ab- straction, neither Logician not Metaphysician ; but sensible and single-minded, "an IsraeUte indeed," trusting in " the Lord God of his Fathers, even the God of Abraham, of Isaac, and of Jacob *'. If I speak of God to Aiw, what will he understand me to be speaking of? What does he mean, and suppose me to mean, by the word ? An Accident or Product of the reasoning faculty, or an Abstraction which the human Mind forms by reflecting on its own thoughts and forms of thinking ? No ; by [the term] God he understands me to mean an existing and self- [* " EflFects, we acknowledge naturally, do include a power of their producing, before they were produced ; and the thing so existing with power to produce, if it were not eternal, must needs have been produced by some- what before it, and so on, till we come to an eternal — that is to say, the first Power of al] Powers, and first Cause of all Causes : and this it is which all men conceive by the name of God, implying eternity, incomprehensi- bility, and omnipotency. — Hobbes* Treatise on Human Nature.} APHORISMS ON SPIRITUAL RELIGION 123 subsisting reality*, a real and personal being — even the Person, the I am, who sent Moses to his Forefathers * I have elsewhere remarked on the assistance which those that labour after distinct conceptions would receive from the re-introduction of the terms objective and sub- jective, objective and subjective reality, kc, as substitutes for real and notional, and to the exclusion of the false antithesis between real and ideal. For the Student in that noblest of the Sciences, the Scire teipsum, the advan- tage would be especially great.* The few sentences that follow, in illustration of the terms here advocated, will not, I trust, be a waste of the Reader's Time. The celebrated Euler having demonstrated certain properties of Arches, adds : " All experience is in contra- diction to this ; but this is no reason for doubting its truth ". The words sound paradoxical, but mean no more than this — that the mathematical properties of Figure and Space are not less certainly the properties of Figure and Space because they can never be perfectly realized in wood, stone, or iron. Now this assertion of Euler's might be expressed at once, briefly and simply, by saying that the properties in question were subjectively true, though not objectively — or that the Mathematical Arch possessed a subjective reality though incapable of being realized objectively. In Uke manner, if I had to express my conviction that Space was not itself a Thing, but a mode or form of perceiv- ing, or the inward ground and condition in the Percipient, in consequence of which Things are seen as outward and co-existing, I convey this at once by the words. Space is subjective, or Space is real in and for the Subject alone. If I am asked. Why not say in and for the mind, which every one would understand ? I reply : We know, indeed, that all minds are Subjects, but are by no means certain that all Subjects are Minds. For a Mind is a Subject that knows itself, or a Subject that is its own Object. The inward principle of Growth and individual Form in every Seed and Plant is a Subject, and without any exertion of poetic privilege Poets may speak of the Soul of the Flower. But the man would be a Dreamer who, otherwise than • See the Selection from Mr Coleridge' s Literary Correspondence^ '0; 11 V * % ;.. Illl' 124 AIDS TO REFLECTION I in Egypt*. Of the actual existence of this divine Person he has the same historical assurance as of theirs ; poetically, should speak of Roses and Lilies as self-con- scious Subjects. Lastly, by the assistance of the terms Object and Subject, thus used as correspondent Opposites, or as Negative and Positive in Physics {e.g. Neg. and Pos. Electricity), we may arrive at the distinct import and proper use of the strangely misused word. Idea. And as the Forms of Logic are all borrowed from Geometry (Ratiocinatio discursiva formas suas sive canonas recipit ab intuitu), I may be permitted to elucidate my present meaning. Every Line may be, and by the ancient Geo- metricians was, considered as a point prodticed, the two extremes being its poles, while the Point itself remains in, or is at least represented by, the midpoint, the Indiffer- ence of the two poles or correlative opposites. Logically applied, the two extremes or poles are named Thesis and Antithesis : thus, in the line we have T = Thesis, A — Antithesis, and I — Punctum Indifferens sive Amphotericum, which latter is to be con- ceived as both in as far as it may be either of the two former. Observe : not both at the same time in the same relation ; for this would be the Identity of T and A, not the Indiffer- ence, But so, that relatively to A, I is equal to T, and [* " In my solitary and retired imagination, I remember I am not alone, and therefore forget not to contemplate Him and His attributes, who is ever with me, especially those two mighty ones, His wisdom and eternity. Time we may comprehend, but the infinite — my philosophy dares not say the> angels can do that. God hath not made a creature that can comprehend him, 'tis a privilege of His own natiu>e ; * i am that i am ' was His own definition unto Moses ; and 'twas a short one to confound mortality, that durst question God, or ask Him what He was. Indeed, He only is ; all others have been and shall be. What to us is to come, to His eternity is present ; His whole dura- tion being but one permanent point, without succession, parts, or division ". — Sir Thomas Browne's Eeligio Medici], 2. Thesis. Thesis. Res. 3. Antithesis. Antithesis. Ago, Patior. APHORISMS ON SPIRITUAL RELIGION 126 confinned indeed by the Book of Nature, as soon and as far as thot stronger and better Light has tausht him to read and construe it — confirm.^ by it, I say, but not derived from it. Now by what right can I require relatively to T it becomes = A. For the purposes of the universal Noetic^ in which we require Terms of most com- prehension and least specific import, might not the Noetic Pentad be L Prothesis. 4. Mesothesis. 5. Synthesis. = Prothesis. Sum. Mesothesis. Agere. Synthesis. Agens. I.e. I. Verb Substantive = Prothesis, as expressing the identity or co-inherence of Act and Being. 2. Substantive -z Thesis, expressing Being. 3. Verb = Antithesis, expressing Act. 4. Infinite = Mesothesis, as being either Substantive or Verb, or both at once, only in different relations ; as t6 pairrL^eiv 'AxtX^a iv Sriryi oi)K iS^varo ffdot^iv rbv "Kpua dirb tov ft"'j{)Knv. Here ^airrl^eiv is a Sub- stantive, and the Nc> .,. Case in relation to the Verb ibvvaro ; and a Verb active in relation to {i.e. governing) the Accusa- tive Case 'AxtX^a. 5. Participle = Synthesis. Thus, in Chemistry, Sulphuretted Hydrogen is an Acid relatively to the more powerful Alkalis, and an Alkali relatively to a powerful Acid. Yet one other remark, and I pass to the question. In order to render the constructions of pure Mathematics applicable to Philosophy, the Pythagoreans, I imagine, represented the Line as generatcrl or, as it were, radiated, by a Point not contained in the Line, but inde- pendent, and (in the language of that School) transcendent to all production, which it caused but did not partake in; Facity non patitur. This was the Punctum invisibile, et presuppositum : and in this way the Pjrthagoreans guarded against the error of Pantheism, into which the later schools fell. The assumption of this Point I call the logical PBOTHBSis. We have now, therefore, four Relations . 1 It, I r V 'h.. ■u;.'; 126 AIDS TO BEFLECnON i! i ''I I f I W this Man (and of such men the great majority of serious Believers consisted, previously to the Light of the Gospel) to receive a Notion of mine, wholly alien from of Thought expressed, viz. : I. Prothesis, or the Identity of T and A, which is neither, because in it, as the trans- cendent of both, both are contained and exist as one. Taken ahaolutely, this finds its application in the Supreme Being alone, the Pythagorean tetractys ; the inbffablb NAMB, to which no Image dare be attached ; the 'Point, which has no (real) Opposite or Counter-point, &c. But relatively taken and inadequately, the germinal power of every seed (see p. 42) might be generaUsed under the relation of Identity. 2. Thesis, or Position. 3. Anti- thesis, or Opposition. 4. Indifference. (To which, when we add the Synthesis or Composition, in its several forms of Equilibrium, as in quiescent Electricity ; of Neutraliza- tion, as of Oxygen and Hydrogen in Water ; and of Pre- dominance, as of Hydrogen and Carbon, with Hydrogen predominant, in pure Alcohol ; or of Carbon and Hydrogen, with the comparative predominance of the Carbon, in Oil ; we complete the five most general Forms or Preconcep- tions of Constructive Logic.) And now for the Answer to the Question, What is an IDEA, if it mean neither an Impression on the Senses, nor a definite Conception, nor an abstract Notion ? (And if it does mean either of these, the word is superfluous : and while it remains undetermined which of these is meant by the word, or whether it is not which you please, it is worse than superfluous. See The Statesman's Manual, Appendix ad fin.) But supposing the word to have a meaning of its own, what does it mean ? What is an idea ? In answer to this, I commence with the absolutely Real as the prothesis ; the subjectively Beal as the thesis ; the objectively Real as the ANTITHESIS : and I affirm that Idea is the indifference of the two — so namely, that if it be conceived as in the Subject, the Idea is an Object, and possesses Objective Truth ; but if in an Object, it is then a Subject, and is necessarily thought of as exercising the powers of a Subject. Thus, an idea conceived as subsisting in an Object becomes a law ; and a law contemplated subjectively (in a mind) is an Idea. APHORISMS ON SPIRITUAL RELIGION 127 lenous \i the from [entity I trans- one. his habits of thinking, because it may be logically deduced from another Notion, with which he was almost as Uttle acquainted, and not at all concerned ? Grant for a moment, that the latter (t.c. the Notion, with which I first set out) as soon as it is combined with the assurance of a corresponding ReaUty becomes identical with the true and effective Idea of God I Grant, that in thus realizing the Notion I am warranted by Revelation, the Law of Conscience, and the interests and necessities of my Moral Being ! \et by what authority, by what inducement, am I entitled to attach the same reaUty to a second Notion, a Notion drawn from a Notion. It is evident, that if I have the same Right, it must be on the same grounds. Revelation must have assured it, my Conscience re- quired it — or in some way or other I must have an interest in this beUef, It must concern me, as a moral and responsible Being. Now these grounds were first given in the Redemption of Mankind by Christy the Saviour and Mediator: and by the utter incom- patibility of these offices with a mere Creature. On the doctrine of Redemption depends the Faith, the Duty, of beUeving in the Divinity of our Lord. And this again is the strongest Ground for the reality of that Idea, in which alone this Divinity can be received without breach of the faith in the unity of the God- head. But such is the Idea of the Trinity. Strong as the motives are that induce me to defer the fuU discussion of this great Article of the Christian Creed, I cannot withstand the request of several Divines, whose situation and extensive services entitle them to the utmost deference, that I should so far deviate from my first intention as at least to indicate the point on which I stand, and to prevent the misconception of my purpose, as if I held the doctrine of the Trinity for a truth which Men could be called on to beUeve by mere force of reasoning, independently of any positive Revelation. In short, it had been reported in certain circles, that I considered this doctrine as a ii! ( » m ''* i\ l|;) ( . (%f 1 m H' i\\ 1 ii 'i ' H 128 AIDS TO REFLECTION !ni I I' 1 I demonstrable part of the Religion of Nature. Now though it might be sufficient to say, that I regard the very phrase Revealed Religion " as a pleonasm, inas- much as a religion not revealed is, in my judgment, no religion at all ; I have no objection to announce more particularly and distinctly what I do and what I do not maintain on this point: provided that in the following paragiaph, with this view inserted, the reader will look for nothing more than a plain statement of my Opinions. The grounds on which they rest, and the arguments by which they are to be vindicated, are for another place. (19) I hold then, it is true, that all the (so called) Demonstrations of a God either prove too little, as that from the Order and apparent Purpose in Nature ; or too much, viz., that the World is itself God: or they clandestinely involve the conclusion in the pre- misses, passing off the mere analysis or explication of an Assertion for the Proof of it, — a species of logical legerdemain not unhke that of the Jugglers at a Fair, who putting into their mouths what seems to be a walnut, draw out a score yards of Ribbon — as in the Postulate of a First Cause. And lastly, in all these Demonstrations the Demonstrators presuppose the Idea or Conception of a God without being able to authenticate it, i.e. to give an account whence they obtained it*. For it is clear, that the proof first mentioned and the most natural and convincing of all (the Cosmological I mean, or that from the Order in Nature) presupposes the Ontological — i.e. the proof of a God from the necessity and necessary Objedivity of the Idea. // the latter can assure us of a God as an existing ReaUty, the former will go far to prove his Power, Wisdom, and Benevolence. All this I hold. [* See Kant's Critique of Pure Reason (Bohn's Edn.), pp. 369j^., for a review of the arguments employed by speculative reason in proof of the existence of a Supreme Being.— JFrf.] APHORISMS ON SPIRITUAL RELIGION 129 Now ird the 1, inas- enty no je more it I do in the » reader nent of st, and iicated, called) ttle, as Mature ; od: or he pre- ition of logical a Fair, bo be a i in the 11 these Dse the able to ce they lof first Lcing of e Order le proof jectivity God as 3 prove i I hold. B Edn.), Dyed by Supreme But I also hold, that this truth, the hardest to demon- strate, is the one which of all others least needs to be derr^onstrated ; that though there may be no conclusive demonstrations of a good, wise, Uving, and personal God, there are so many convincing reasons for it, within and without — a grain of sand sufl&cing, and a whole universe at hand to echo the decision ! — that for every mind not devoid of all reason, and desperately conscience-proof, the Truth which it is the least possible to prove, it is little less than impossible not to believe ! only indeed just so much short of impossible, as to leave some room for the will and the moral election, and thereby to keep it a truth of ReUgion, and the possible subject of a Commandment*. (20) On this account I do not demand of a Deist, that he should adopt the doctrine of the Trinity. For he micrht very well be justified in replying, that he re j ecu d by the ripture a the New he literal c, which loes also, )a of any ' that in )essitates . church read and fcion, the materials for thinking have been exhausted, can be called an object. When a number of trustworthy Persons assure me, that a portion of Fluid which they saw to be water, by some change in the Fluid itself or in their Senses, suddenly acquired the Colour, Taste, Smell, and exhilarating property of Wine, I perfectly understand what they tell me, and Hkewise by what faculties tb^^y might have come to the know- ledge of the Fact. But if anyone of the number not satisfied with my acquiescence in the Fact, should insist on my believing, that the Matter remained the same, the Substance and the Accidents having been removed in order to make way for a different Substance with different Accidents, I must entreat his permission to wait till I can discover in myself any faculty, by which there can be presented to me a Matter distinguishable from Accidents, and a Sub- stance that is different from both. It is true, I have a faculty of Articulation ; but I do not see that it can bo improved by my using it for the formation of words without meaning, or at best, for the utterance of Thoughts, that mean only the act of so thinking, or of trying so to think. But the end of ReUgion is the improvement of our Nature and Faculties. I sum up the whole in one great practical Maxim. The object of religious Contemplation, and of a truly Spiritual Faith, IS THE WAYS OF God to Man. Of the Workings of the Godhead, God himself has told us, My Ways are not as your Ways, nor my Thoughts as your Thoughts. Aphorism C. : The Characteristic Difference between the Discipline of the Ancient Philosophers and the Dis- pensation of the Gospel. (1) By undeceiving, enlarging, and informing the Intellect, Philosophy sought to purify, and to elevate the Moral Character. Of course, those alone could receive the latter and incomparably greater Benefits, who by natural capacity and favour- able contingencies of Fortune were fit Recipients ol i ' !| ( ■ I J ; i ! "I i 1 il Iii:i 134 AIDS TO REFLECTION the former. How small the number, we scarcely need the evidence of History to assure us. Across the Night of Paganism, Philosophy flitted on, like itself, the Lantern-fly of the Tropics, a Light to and an Ornament, but alas ! no more than an ornament, of the surrounding darkness. (2) Christianity reversed the order. By means accessible to all, by inducements operative on all, and by convictions, the grounds and materials of which ail men might find in themselves, her first step was to cleanse the Heart, But the benefit did not stop here. In preventing the rank vapours that steam up from the corrupt Heart, Christianity restores the Intellect likewise to its natural clearness. By relieving i the mind from the distractions and importunities of the unruly passions, she improves the qimlUy of the Understanding : while, at the same time, she presents for its contemplations Objects so great and so bright as cannot but enlarge the Organ by which they are contemplated. The Fears, the Hopes, the Remem- brances, the Anticipations, the inward and outward Experience, the beUef and the Faith, of a Christian, form of themselves a philosophy and a Sum of Know- ledge, which a Life spent in the Grove of Academus, or the " painted porch ", could not have attained or col- lected. The result is contained in the fact of a wide and still widening Christendom. (3) Yet I dare not say, that the effects have been proportionate to the divine wisdom of the Scheme. Too soon did the Doctors of the Church forget that the Heart, the Moral Nature, was the beginning and the end ; and that Truth, Knowledge, and Insight were comprehended in its expansion. This was the true and first apostasy — when in Council and Synod the Divine Humanities of the Gospel gave way to speculative Systems, and Religion became a Science of Shadows under the name of Theology, or at best a bare Skeleton of Truth, without life or interest, aUke inaccessible and unintelligible to the majority of APHORISMS ON SPIRITUAL RELIGION 135 Christians. For these, therefore, there remained only rites and ceremonies and spectacles, shows and semblances. Thus among the learned the substance of things hoped for (Heb. xi. 1) passed of! into Notions ; and for the Unlearned the Surfaces of Things became Substance*. The Christian world was for centuries divided into the Many, that did not think at all, and the Few who did nothing but (hink — both alike UU' reflecting y the one from defect of the Act^ the other from the absence of an Object. Aphorism CI. There is small chance of Truth at the goal where there is not a child-like Humility at the Starting-post. Comment — CIc. (1) Humility is the safest Ground of Docility : and Docility the surest Promise of Doci- bility. Where there is no working of Self-love in the heart that secures a leaning beforehand ; where the great Magnet of the Planet is not overwhelmed or obscured by partial masses of Iron in close neigh- bourhood to the compass of the Judgment, though hidden or unnoticed ; there will this great Desideratum be found of a child-like Humility. Do I then say, that I am to be influenced by no interest ? Far from it I There is an Interest of Truth : or how could there be a Love of Truth ? And that a love of Truth for its own sake, and merely as Truth, is possible, my Soul bears witness to itself in its inmost recesses. But there are other interests — those of Goodness, of Beauty, of Utility. It would be a sorry proof of the Humility I am extolling, were I to ask for Angel's wings to over- fly my own Human Nature. I exclude none of these, .■ ■ I ■ —i.i. . ■_ ■ ■■■ ■ I III III .111 -111 ■ I I 1—^-^ »l II ■ ■■■■—IP— ^^^^^^^^^^»^— i^^lW» * Virium et proprietatum, quae non nisi do -Swfcstantibus predicari possunt, formis stiperst&ntihus Attributio, est SuPBRSTiTio (The assigning of qualities and properties which can only be predicated of solid substances to mere surfaces, is superstition). ■ '1 *!< ' . 'I ! T 136 AIDS TO REFLECTION It is enough if the " lene dinamen ", the gentle Bias, be fflven by no interest that concerns myself other than as I am a Man, and included in the great Family of mankind ; but which does therefore especially concern me, because being a common Interest of all men it must needs concern the very essentials of my Being, and because these essentials, as existing in me, are especially intrusted to my particular charge. (2) Widely different from this social and truth- attracted Bias, different both in its nature and its effects, is the Interest connected with the desire of distinguishing yourself from other men, in order to be distinguished by them. Hoc re vera est inter te et veritatem : this Interest does indeed stand between thee and truth. I might add between thee and thy own soul. It is scarcely more at variance with the love of truth than it is unfriendly to the attainment that deserves that name. By your own act you have appointed the Many as your Judges and Appraisers : for the anxiety to be admired is a loveless passion, ever strongest with regard to those by whom we are least known and least cared for, loud on the Hustings, gay in the Ball-room, mute and sullen at the family Fireside. What you have acquired by patient thought and cautious discrimination, demands a portion of the same effort in those who are to receive it from you. But Applause and Preference are things of Barter ; and if you trade in them. Experience will soon teach you that there are easier and less unsuitable ways to win golden judgments than by at once taxing the patience and humiliating the self-opinion of your judges. To obtain your end, your words must be as indefinite as their Thoughts: and how vague and general these are even on objects of Sense, the few who at a mature age have seriously set about the discipline of their faculties, and have honestly taken stock, best know by recollection of their own state. To be admired you must make your auditors beUeve ^t least that they understand what you say ; wbich^ APHORISMS ON SPIRITUAL RELIGION 137 be assured, they never will, under such circumstances, if it be worth understanding, or if you understand your own soul. But while your prevaiUng motive is to be compared and appreciated, is it credible, is it possible, that you should in earnest seek for a knowledge which is and must remaiii a hidden Light, a secret Treasure ? Have you children, or have you lived among children, and do you not know, that in all things, in food, in medicine, in all their doings and abstainings they must beUeve in order to acquire a reason for their belief ? But so is it with roUgious truths for all men. These we must all learn as children. The ground of the prevailing eiTor on this point is the ignorance, that in spiritual concernments to behave and to understand are not diverse things, but the same thing in different periods of its growth. Behef is the seed, received into the will, of which the Understanding or Knowledge is the Flower, and the thing beUeved is the fruit. Un- less ye believe (saith the Prophet) ye cannot under- stand : and unless ye be humble as children, ye not only will not, but ye cannot beUeve. Of such there- fore is the Kingdom or Heaven. Yea, blessed is the calamity that makes us humble : though so repugnant thereto is our nature, in our present state, that after a while, it is to be feared, a second and sharper calamity would be wanted to cure us of our pride in having become so humble. (3) Lastly, there are among us, though fewer and less in fashion than among our ancestors, Persons who, Hke Shaftesbury, do not belong to ** the herd of Epicurus," yet prefer a philosophic Paganism to the morahty of the Gospel. Now it would conduce, me- thinks, to the childlike HumiHty, we have been dis- coursing of, if the use of the term. Virtue, in that high, comprehensive, and notional sense in which it was used by the ancient Stoics, were abandoned, as a reUc of Paganism, to these modem Pagans : and if Christians restoring the word to its original import, viz.. Manhood or ManUness, used it exclusively to express the quaUty IBlit' i^ :! ' 1 .'I %■■■ i I 138 AIDS TO REFLECTION !i of Fortitude ; Strength of Character in relation to the resistance opposed by Nature and the irrational Passions to the Dictates of Reason ; Energy of Will in preserving the Line of Rectitude tense and firm against the warping forces and treacheries of tempta- tion. Surely, it ^ore far less unseemly to value our- selves on this moral Strength than on Strength of Body, or even Strength of Intellect. But we will rather value U for ourselves : and bearing in mind the old adage Quis custodiet ipsum (^stodem ? [Who shall keep the keeper himself ? ] we will value it the more, yea, then only will we allow it true spiritual Worth, when we possess it as a gift of Grace, a boon of Mercy undeserved, a fulfilment of a free Promise (1 Corinth, x. 13). What more is meant in this last paragraph, let the venerable Hooker say for me in the following. Aphorism CII. What is Virtue but a Medicine, and Vice but a Wound ? Yea, we have so often deeply wounded ourselves with Medicine, that God hath been fain to make wounds medicinable ; to secure by vice where virtue hath stricken ; to suffer the just man to fall, that being raised he may be taught what power it was which upheld him standing. I am not afraid to affirm it boldly with St. Augustine, that Men puffed up through a proud Opinion of their own Sanctity and HoUness received a benefit at the hands of God, and are assisted with his Grace when with his Grace they are not assisted, but permitted (and that grievously) to transgress! Whereby, as they were through over-great Liking of themselves supplanted {tripped up), so the dislike of that which did supplant them may estabUsh them afterwards the surer. Ask the very Soul of Peter, and it shall undoubtedly itself make you this answer : My eager protestations made in the glory of my spiritual strength I am ashamed of. But my shame and the Tears, with which my Presumption and my Weakness were bewailed, recur in the songs of my Thanksgiving. My Strength had APHORISMS ON SPIRITUAL RELIGION 139 been my Ruin, my Fall hath proved my stay. — Sermon on the Nature of Pride, Hooker's Works, p. 621. Aphorism CIII. The Being and Providence of One Living God, Holy, Gracious, Merciful, the Creator and Preserver of all things, and a Father of the Right- eous ; the Moral Law in its ^ utmost height, breadth, and purity, a State of Retribution after Death ; the 2 Resurrection of the Dead : and a Day of Judgment [see 103c, 3, 4] — all these were known and received by the Jewish People, as estabUshed Articles of the National Faith, at or before the proclaiming of Christ by the Baptist. They are the groundwork of Chris- tianity, and essentials in the Christian Faith, but not its cnaracteristic and peculiar Doctrines : except indeed as they are confirmed, enlivened, realized and brought home to the whole Being of Man, Head, Heart, and Spirit, by the truths and influences of the Gospe'. PecuUar to Christianity are : I. The belief that a Means of Salvation has been effected and provided for the Human Race by the incarnation of the Son of God in the person of Jesus Christ ; and that his Life on earth, his Sufferings, Death, and Resurrection, are not only proofs and manifestations, but likewise essential and effective parts of the great redemptive Act, whereby also the Obstacle from the corruption of our Nature is rendered no longer insurmountable. II. The beUef in the possible appropi-riion of this benefit by Repentance and Faith, including the Aids that render an effective Faith and Repentance them- selves possible. III. The belief in the reception (by as many as " shall be Heirs of Salvation *') of a living and spiritual Principle, a seed of Life capable of surviving this natural life, and of existing in a divine and immortal State. IV. The belief in the awakening of the Spirit in them that truly beUeve, and in the communion of the Spirit, thus awakened, with the Holy Spirit. ri'f' W' :■: i '\i 140 AIDS TO REFLECTION V. The belief in the accompanying and consequent gifts, graces, comforts, and privileges of the Spirit, which acting primarily on the heart and will, cannot but manifest themselves in suitable works of Love and Obedience, i.e., in right acts with right affections, from right principles. VI. Further, as Christians, we are taught that these Works are the appointed signs and evidences of our Faith ; and that, imder limitation of the power, the means, and the opportunities afforded us indi vidually, they are the rule and measure, by which we are bound and enabled to judge, of what spirit we are. VIL All these, together with the doctrine of the Fathers re-proclaimed in the everlasting Gospel, we receive in the full assurance that God beholds and will finally judge us with a merciful consideration of our infirmities, a gracious acceptance of our sincere though imperfect strivings, a forgiveness of our defects through the mediation, and a completion of our deficiencies by the perfect righteousness of the Man Christ Jesus, even the Word that was in the beginning with God, and who, being God, became Man for the redemption of Mankind. Comment — CIIIc. (1) I earnestly entreat the Reader to pause awhile, and to join with me in reflect- ing on the preceding Aphorism. It has been my aim throughout this work to enforce two points : 1. That Morality, arising out of the Reason and Conscience of Men, and Prudence, which in Hke manner flows out of the Understanding and the natural Wants and Desires of the Individual, are two distinct things. 2. That Morality with Prudence as its instrument has, considered abstractedly, not only a value, but a worth in itself. Now the question is (and it is a question which every man must answer for himself) " From what you know of yourself ; of your own Heart and Strength ; and from what History and personal Experience have led you to conclude of quent Spirit, iannot Love ctions, that dences power, indi ich we we are. of the Del, we nd will of our though hrough ciencies t Jesus, bh God, smption at the L reflect- my aim 1. That nscience er flows ints and things, trument lue, but it is a himself) )ur own 9ry and jlude of APHORISMS ON SPIRITUAL RELIGION 141 mankind generally ; dare you trtist to it ? Dare you trust to it ? To it, and to it alone ? " If so, well I It is at your own risk. I judge you not. Before Him, who cannot be mocked, you stand or fall. But if not, if you have had too good reason to know, that your heart is de aeitful and your strength weakness : if you are disposed to exclaim with Paul — the Law indeed is holy, just, good, spiritual ; but I am carnal, sold under sin : for that which I do, I allow not ; and what I would, that I do not ! — in this case, there is a Voice that says. Come unto me : and i will give you rest. This is the Voice of Christ : and the Conditions under which the promise was given by him are that you beUeve in him, and beUeve his words. And he has further assured you, that if you do so, you will obey him. You are, in short, to embrace the Christian Faith as your ReHgion — those Truths which St. Paul beUeved aper his conversion, and not those only which he beUeved no less undoubtingly while he was perse- cuting Christ, and an enemy of the Christian Religion. With what consistency could I offer you this volume as Aids to Reflection, if I did not call on you to ascertain in the first instance what these truths are ? But these I could not lay before you without first enumerat- ing certain other points of beUef, which though truths, indispensable truths, and truths comprehended, or rather pre-supposed, in the Christian Scheme, are yet not these Truths (1 John v. 17). (2) While doing this, I was aware that the Positions in the first paragraph of the preceding Aphorism, to which the numerical marks are affixed, will startle some of my Readers. Let the following sentences serve for the notes corresponding to the marks : (3) ^ Be you holy : even as God is holy. — What more does he require of thee, O man ! than to do justice, love mercy, and walk humbly with the Lord thy God ? To these summary passages from Moses and the Prophets (the first exhibiting the closed, the second the expanded Hand of the Moral Law) I might i 1 i m t. ! ■ 1 1 1 i:, i Hi ' 1 i 1 f 1 ; ; I ''^ 1 ' i in mm 142 AIDS TO REFLECTION add the Authorities of Grotius and other more ortho- dox and not less learned Divines, for the opinion that the Lord's Prayer was a selection, and the famous Passage [The Hour is coming: John v. 28, 29] a citation by our Lord from the Liturgy of the Jewish Church. But it will be sufficient to remind the reader, that the apparent difference between the prominent moral truths of the Old and those of the New Testa- ment results from the latter having been written in Greek ; while the conversations recorded by the EvangeUsts took place in Hebrew or Syro-Chaldaic. Hence it happened that where our Lord cited the original text, his Biographers substituted the Septua- gint Version, while our EngHsh Version is in both instances immediate and Uteral — in the Old Testament from the Hebrew Original, in the New Testament from the freer Greek Translation. The text, " I give you a new commandment", has no connection with the present subject. (4) 2 There is a current mistake on this point like- wise, though this article of the Jewish BeHef is not only asserted by St. Paul, but is eL' '^here spoken of as common to the Twelve Tribes. Tiio mistake con- sists in supposing the Pharisees to have been a distinct Sect, and in strangely over-rating the number of the Sadducees. The former were ^stinguished not by holding, as matters of religious belief, articles different from the Jewish Church at large; but by their pre- tences to a more rigid orthodoxy, a more scrupulous performanc'>. They were, in short (if I may dare use a phrase which I disUke as profane and denounce as uncharitable), the Evangelicals and strict Professors of the Day. The latter, the Sadducees, whose opinions much more nearly resembled those of the Stoics than the Epicureans (a remark that will appear paradoxi- cal to thopt^ only who have abstracted their notions of the Stoic Philosophy from Epictetus, Mark Antonine, and certain brilliant inconsistencies of Seneca), were a handful of rich men, romanized Jews, not more ortho- a that amous 29] a Jewish eader, ninent Testa- ten in y the ildaic. d the Jeptua- n both tament tament I give n with Lt Uke- : is not Dken of ke con- distinct of the act by ifferent 3ir pre- ipulous are use iince as ofessors >pinions C8 than jadoxi- ions of itoninC; ,), were t more APHORISMS ON SPIRITUAL RELIGION 143 numerous than Infidels among us, and holden by the people at large in at least equal abhorrence. Their great argument was, that the BeUef of a future state of rewards and punishments injured or destroyed the purity of the Moral Law for the more enUghtened Classes, and weakened the influence of the Laws of the Land for the People, the vulgar Multitude. Aphorism CIV. (1) I will now suppose the Reader to have thoughtfully re-perused the Paragraph con- taining the Tenets peculiar to Christianity, and if he have his reUgious principles yet to form, I should expect to overhear a troubled Murmur : How can I comprehend this? How is this to be proved? To the first question I should answer: Christianity is not a Theory, nor a Speculation, but a Life. Not a Philosophy of Life, but a Life and a living Process. To the second; Try it. It has been eighteen hundred Years in existence : and has one Individ- ual left a record, like the following 7 I tried it, and it did not answer. I made the experiment faith- fully according to the directions, and the result has been, a conviction of my own creduUty. Have you, in your own experience, met with any one in whose words you could place full confidence, and who has seriously affirmed, I have given Christianity a fair trial. I was aware, that its promises were made only conditionally. But my heart bears me witness, that I have to the utmost of my power compUed with these conditions. Both outwardly and in the discipline of my inward acts and affections, I have performed the duties which it enjoins, and I have used the means which it prescribes. Yet my Assurance of its truth has received no increase. Its promises have not been fulfilled : and I repent me of my delusion ! If neither your own experience nor the history of almost two thousand years has presented a single testimony to this purport: and if you have read and heard of many w^o haVe Uved ai>d died bearing witness to the ■'in;*' 144 AIDS TO REFLECTION II I contrary ; and if you have yourself met with some onty in whom on any other point you would place im- qualified trust, who has on his own experience made report to you, that "he is faithful who promised, and what he promised he has proved himself able to perform : " is it bigotry, if I fear that the UnbeHef, which prejudges and prevents the experiment, has its source elsewhere than in the uncorrupted judgment ; that not the strong free Mind, but the enslaved will, is the true original Infidel in this instance ? It would not be the first time, that a treacherous Bosom-Sin had suborned the Understandings of men to bear false witness against its avowed Enemy, the right though unreceived Owner of the House, who had long warned U ovtf and waited only for its ejection to enter a2]|d take possessio'i of the same. (2) I have elsewhere in the present Work explained the difference between the Understanding and the Reason, by Reason meaning exclusively the specula- tive or scientific Power so called, the Nous or Mens of the Ancients. And wider still is the distinction between the Understanding and the Spiritual Mind. But no Gift of God does or can contradict any other Gift, except by misuse or misdirection. Most readily therefore do I admit, that there can be no contrariety between Revelation and the Understanding ; unless you call the fact, that the Skin, though sensible of the warmth of the Sun, can convey no notion of ita figure or its joyous Ught, or of the colours, which it impresses on the clouds, a contrariety between the Skin and the Eye ; or infer that the cutaneous and the optic nerves contradict each other. (3) But we have grounds to believe, that there are yet other Rays or effluences from the Sun, which neither Feeling nor Sight can apprehend, but which are to be inferred from the effects. And were it even 80 with regard to the Spiritual Sun, how would this contradict the Understanding or the Reascm ? It is ?, sufficient proof of the contrary, that the Mysteries AP in que« or the same 1 contra* that m the bii sense a faith, true, n promig( conjunc confess^ knowlea other, of the ( subject, so both In orde duly pr be decic respect! (4)F does no is not retical of spec But it or anni I shoul< doctrin Facts, (5) But of thoi analogo used ii Illustra thing, presse s the 3 one, un- made oised, )le to belief, las its ;that is the d not had false hough varned r add )lained id the pecula- t Mens inction Mind. Y other readily }rariety unless ) of the a figure ipresses md the 1 nerves lere aire which ; which it even aid this It is R ysteries APHORISMS ON SPIRITUAL RELIGION 146 in question are not in the direction of the Understanding or the (speculative) Reason. They do not move on the same line or plane with them, and therefore cannot contradict them. But besides this, in the Mystery that most immediately concerns the Believer, that of the birth into a new and spiritual Ufe, the common sense and experience of mankind come in aid of their faith. The analogous facts, which we know to be true, not only facilitate the apprehension of the facts promised to us, and expressed by the same words in conjunction with a distinctive epithet ; but being confessedly not less incomprehensible, the certain knowledge of the one disposes us to the belief of the other. It removes at least all objections to the truth of the doctrine derived from the mysteriousness of its subject. The Life, we seek after, is a mystery ; but so both in itself and in its origin is the Life we have. In order to meet this question, however, with minds duly prepared, there are two preliminary inquiries to be decided ; the first respecting the purport, the second respecting the hmguage of the Gospel. (4) First then of the purport, viz., what the Gospel does not, and what it does profess to be. The Gospel is not a system of Theology, nor a Syntagma of theo- retical propositions and conclusions for the enlargement of speculative knowledge, ethical or metaphysical. But it is a History, a series of Facts and Events related or announced. These do indeed involve, or rather I should say they at the same time are, most important doctrinal Truths ; but still Facts and Declaration of Facts, (6) Secondly of the language. This is a wide subject. But the point, to which I chiefly advert, is the necessity of thoroughly understanding the distinction between analogous, and metaphorical language, iiialogies are used in aid of Conviction : Metaphors, as means of Illustration, The language is analogous, wherever a thing, power, or principle in a higher dignity is ex- pressed by the same thing, power, or principle in a K 'im I , ! !' i i\ I i WW ^\ m !;] "U, i i ■«»r!''. lV^'>'-?ii5> 143 AIDS TO RFFLECTION Ai i :f l^S!'! lower but more known form. Such, for instance, is the language of John iii. 6. That which is horn of the Fleshf is Flesh ; that which is horn of the Spirit, is Spirit. The latter half of the verse contains the fact asserted ; the former half the analogow^ fact, by which it is rendered intelHgible. If any maa choose to call this metaphorical or figurative, I ask him ^ »iet^ sr with Hobbes and Bolingbroke he applies the same rule to the moral attributes of the JL»eity ? Whether he regards the divine Justice, for instance, as a metaphorical term, a mere figui'e of speech ? If be dlsclaimB thiH, then 1 answer, neitier do I regard the words, hmn again^ or spiritual life, as f 'nres or metapboi's. I have only to add, that ihese analogies are the material, or (to speak chemically) the hose, m Symbols and symboHcal expressions; the nature >f wldch is always towtegorical {i.e., ex- prt'Bsing tiie same subject but with a difference in contra- distinction from metaphors and similitudes), that are always aWegorical {i.e., expressing a different subject but with a resemblance) will be found explained at large in the Statesman's Manttaly pp. 35-38. (6) Of metaphorical language, on the other hand, let the following be taktjn as instance and illustration. I am speaking, we will suppose, of an Act, which in its own nature, and as a producing and efficient caiLse, is transcendent ; but which produces sundry effects, each of which is the same in kind with an effect produced by a Cause well known and of ordinary occurrence. Now, when I characterize or designate this transcendent Act, in exclusive reference to these its effects, by a succession of names borrowed from their ordinary causes ; not for the purpose of rendering the Act itself, or the manner of the Agency, conceivable, but in order to show the nature and magnitude :.t the Benefits received from it, and thus to excite th' "le admiration, gratitude, and love in the Receiver? , ti this case I should be r tlj' described as sp< -'■;; . metaphorically. And in thi^ cj/Se to confound th' Himlirity, in respect of th( identit relati\ is a cc tive -w a fruit lievers and S( a sepa found Aphori Aph above itself, might errors c Comi Aphori^ introdi than b^ no othe express! eontexl definitij which —is to UndersI there is notl 263-27^ man's (2){: plains FeHgio] and ii texts al irreconf tance, orn of Sfiritf m the ct, by clioose ^iet^ Br ) Bame '^heth.er , as a h? 1'. regard f'/'urea , Lhese lically) issions ; i.e.y ex- contra- :hat are subject lined at and, let ,tion. I oh in its causet is \ctSy each iuced by }. Now, scendent rts, by a ordinary ^.ct itself, b in order Benefits [miration, lis case I phorically- in respect APHORISMS ON SPIRITUAL RELIGION 147 of the effects relatively to the Recipients, with an identity in respect of the causes or modes of causation relatively to the transcendent Act or the Divine Agent, is a confusion of metaphor with analogy, and of figura- tive with Hteral ; and has been and continues to be a fruitful source of superstition or enthusiasm in Be- lievers, and of objections and prejudices to Infidels and Sceptics. But each 3f these points is worthy of a separate consideration : and apt occasions will be found of reverting to them severally in the following Aphorisms, or the comments thereto attached. Aphorism CV. Faith elevates the soul not only above Sense and sensible things, but above Reason itself. As Reason corrects the errors which Sense might occasion, so supernatural Faith corrects the errors of natural Reason judging according to Sense. Comment — CVc. (1) The Editor's remarks on this Aphorism from Archbishop Leighton cannot be better introduced, or their purport more distinctly announced, than by the following sentence from Harrington, with no other change than was necessary to make the words express, without aid of the context, what from the context it is evident was the Writer's meaning : — " The definition and proper character of Man — that, namely, which should contra-distinguish him from the Animab> —is to be taken from his Reason rather than from his Understanding : in regard that in other creatures there may be something of Understanding, but there is nothing of Reason " . See the Friend^ vol. i. p. 263-277 : and the Appendix (Note C) to The States- man's Manual. (2) Sir Thomas Browne, in his Religio Medici, com- plains (h.»^ thui'e aie not impossibiUties enough in FeUgio" .01 his acti.e faith; and adopts by choice and i\. free preference, such interpretations of certain texts and declarations of Holy Writ, as place them in irreconcilable contradiction to the demonstrations of irj.: .1 M ! -I 148 AIDS TO RErLECnON science and the experience of mankind, because (says he) "I love to lose myself in a mystery, and 'tis my solitary recreation to pose my apprehension with those involved enigmas and riddles of the Trinity and In- carnation " — and because he delights (as thinking it no vulgar part of faith) to believe a thing not only above but contrary to Reason, and against the evi- dence of our proper senses. For the worthy knight could answer all the objections of the Devil and Reason (! !) " with the odd resolution he had learnt of Tertullian: Certum est quia impossibile est. It is certainly true, because it is quite impossible ! " Now, this I call Ultba-fidianism* [excess of faith]. * 1. There is this advantage in the occasional use of a newly-minted term or title, expressing the doctrinal schemes of particular sects or parties, that it avoids the inconveniences that press on either side, whether we adopt the name which the Party itself has taken up by which to express its peculiar tenets, or that by which the same Party is designated by its opponents. If we take the latter, it most often happens that either the persons are invidiously aimed at in the designation of the principles, or that the name implies some consequence or occasional accompaniment of the principles denied by the parties themselves, as applicable to them collectively. On tne other hand, convinced as I am that current appellations are ne^er wholly indifferent or inert, and that, when em- ployed to express the characteristic Belief or Object of a religious confederacy, they exert on the Many a great and constant, though insensible, influence, I cannot but fear that in adopting the former I may be sacrificing the interests of Truth beyond what the duties of courtesy can demand or justify. In a tract published in the year 1816, I have stated my objections to the word Unitarians — as a name which in its proper sense can belong only to the Maintainers of the Truth impugned by the persons who have chosen it as their designation. " For Unity or Unition, and indistinguishable Uniciiy or Sameness, are incompatible t rms. Wo never speak ox the Unity of Attraction, or the Unity of Repulsio/i j bu . 'he Unity AI .(3). ciple ( of Atti the ess< noss, \ Logicia has abl of the t name, 1 they m( and an which i opposec or Tri-u had it ] Opposit triple A] of their inoffensi Psilanth Christ " 2. Id of dootr though exceUen smcere his pure tables. .^^ i!^ (says ,8 my those d In- ing it ) only e evi- tnight and imt of It is Now, se of a Dctrinal ids the her we up by lich the we take persons inciples, casional parties On tne ellations hen em- ject of a reat and but fear cing the tesy can jar 1816, ,ns — as a Y to the ions who Unity or ness, are Unity of he Unity APHORISMS ON SPIRITUAL RELIGION 149 (3) Again, there is a scheme constructed on the prin- ciple of retaining the social sympathies, that attend of Attraction and Repulsion in each corpuscle. Indeed, the essential diversity of the conceptions, Unity and Same- ness, was among the elementary principles of the old Logicians ; and Leibnitz, in his critique on Wissowatius, has ably exposed the sophisms grounded on the confusiou of the two terms. But in the exclusive sense in which the name. Unitarian, is appropriated by the Sect, and in which they mean it to be understof ", it is a presumptuous Boast and an uncharitable calumny. No one of the Churches to which they on this article of the Christian Faith stand opposed, Greek or Latin, ever adopted the Term, Trini — or Tri-uiii-tarians as their ordinary and proper name : and had it been otherwise, yet Unity is assuredly no logical Opposite to Tri- Unity, which expressly includes it. The triple Alliance is a fortiori Alliance. The true designation of their characteristic Tenet, and which would simply and inoffensively express a fact admitted on all sides, is Psilanthropism, or the assertion of the mere humamty of Christ ". 2. I dare not hesitate to avow my regret that any scherr'e of doctrines or tenets should be the s oject of penal law ; though I can easily conceive that any scheme, however excellent in itself, may be propagated, and however false or injurious, may be assailed, in a manner and by means that would make the Advocate or Assailant justly punish- able. But then it is the manner^ the ^neana, that constitute the crime. The merit or demerit of the Opinions themselves depends on their originating and determining causes, which may differ in every different BoUever, and are certainly known to Him alone who commanded us. Judge not, lest ye be judged. At all events, in the present sta^f* of the Law, I do not see where we can begin, or where \ o can stop, without inconsistency and consequent hardship. Judging by all that we can pretend to know, or are entitled to infer, >!io among us will take on himself to deny that the late Dr Priestley was a good and benevolent man, as sincere in hif^ V'tve, as he war ''ntrepid and indefatigable in his pursuit, • .'ruth ? Now let us construct three parallel tables, the Drst ^c/iitaining tht> Articles of Behef, moral and ; 1 ■ 'i '■: A i>t i ti '" il I! !'ii ■11 .11 ■.. 150 AIDS TO REFLECTION II on the name of Believer, at the least possible expendi- ture of Behef; a scheme of picking and choosing theological, main la. /,">(' by the venerable Hooker, as the representative of thu iilstablished Church, each article being distinctly lined and numbered ; the second, the Tenets and Persuasions of Lord Herbert, as the representa- tive of the platonizing Deists ; and the third, those of Dr. Priestley. Let the points in which the second and third agree with or differ from tl o fii.ou uti co*"?idered as to the comparative number, modified by the comparative weight and importance of the several points — and let any com- Seteat and upright Man be appointed the Arbiter, to eci«.l0 according to his best judgment, without any reference to the truth of the opinions, which of the two differed from the first the more widely I I say this, well aware that it would be abundantly more prudent to leave it unsaid. But I say it in the conviction that the liberality in the adoption of admitted misnomers in the naming of doctrinal systems, if only they have been negatively legalized, is but an equivocal proof of liberality towards the persons who dissent from us. On the contrary, I more than suspect that the former liberality does in too many men arise from a latent predisposition to transfer their reprobation and intolerance from the Doctrines to the Doctors, from the Belief to the Behevers. Indecency, Abuse, Scoffing on subjects dear and awful to a multitude of our fellow-citizens. Appeals to the vanity, appetites, and malignant passions of ignorant and incompetent judges — these are fiagrant overt-acts, condemned by the Law written in the heart of every honest man, Jew, Turk, and Christian. These are points respecting which the humblest honest man feels it his duty to hold himself infallible, and dares not hesitate in giving utterance to the verdict of his conscience in the Jury-box as fearlessly as by his fire-side. It is fr otherwise with respect to matters of faith and inward coln . jtioii : and with respect to these, I say — Tolerate no Belief tiiat you judge false and of injurious tendency : and arraign no BeUever. The Man is more and other than his Belief : and God only knows how small or how large a part of him the Belief in question may be, for good or for evil. Resist every false doctrine : and i-espec and Neig endea from every to re trem have and guile ; pendi- oosing as the article id, the •esenta- 3 of Dr. d third to the weight ly com- iter, to ut any the two lis, well to leave iberality iming of gatively I towards ', I more 30 many fer their 3 to the decency, lultitude ,ppetites, )mpetent d by the iw, Turk, hich the I himself ce to the rlessly as D matters J to these, d and of The Man lows how ition may ine : and APHORISMS ON SPTRI' TjAL RELIGION 151 Scripture texts for the support of doctrines that had been learned beforehand from the higher oracle of Common Sense ; which, as applied to the truths of Re- ligion, means the popular part of the philosophy in fashion. Of course, the scheme differs at different times and in different Individuals in the number of call no man heretic. The false doctrine does not neces- sarily make the man a heretic ; but an evil heart can make any doctrine heretical. 3. Actuated by these principles, I have objected to a false and deceptive designation in the case of one System. Persuaded that the doctrines previously enumerated are not only essential to the Christian Religion, but those which contra - distinguish the religion as Christian^ I merely '>'epeat this persuasion in another form when I assert that (in my sense of the word, Christian) Unitarianism is not Christianity. But do I say that those who call themselves Unitarians are not Christians ? God forbid ! I would not think, much less promulgate, a judgment at once so pre- sumptuous and so uncharitable. Let a friendly antagonist dtort on my scheme of faith in the like manner : i shall i. aspect him all the more for his consistency as a reasoner, and not confide the less in his kindness towards me as his Neighbour and Fellow-christian. This latter and most endearing^ name I scarcely know how to withhold even from my friend, Hyman Hubwitz, as often as I read, what every Reverer of Holy Writ and of the EngUsh Bible ought to read, his admirable ViNDiciiB HEBRAiCiE ! It has trembled on the verge, as it were, of my lips every time I have conversed with that pious, learned, strong-minded, and single-hearted Jew, an Israelite indeed and without guile : Cujus cura sequi naturam, legibus uti, Et mentem vitiis, ora negare dolis ; Virtutes opibus, verum prseponere falso. Nil vacuum sensu dicere, nil facere. Post obitum vivam * secum, secum requiescam, Nee fiat melior sors mea sorte sua ! * I do not answer for the con apt Latin. m l62 AIDS TO REFLECTION articles excluded ; but it may always be re* ognized by this permanent character, tnat its object is to draw religion down to the Believer's intellect, instead of raising his intellect up to religion. And this extreme I call MiNiMi-FiDiANiSM [defect of faith]. (Whose care it was to follow nature, use her laws. To free his mind from vice, his lips from all deceit ; The true before the false he prized, virtue ere gain, Sound reason governed all his words and all his deeds. Yea, after death may I with him both live and rest. Nor may I ever share a lot more blest than his.) From a Poem of Heldebert on his Master, the persecuted Berengarius. 4. Under the same feelings, I conclude this Aid to Reflection by applying the principle to another misnomer, not less inappropriate and far more influential. Of those, whom I have found most reason to respect and value, many have been members of the Church of Rome ; and, certainly, I did not honour those the least who scrupled, even in common parlance, to call our Church a reformed Church. A similar scruple would not, methinks, disgrace a Pro- testant as to the use of the words. Catholic or Roman Catholic ; and if (tacitly, at least, and in thought) he remembered that the Romish Anti-catholic Church would more truly express the fact. — Romish, to mark that the corruptions in discipline, doctrine, and practice do, for the larger part, owe both their origin and perpetuation to the Romish Court and the local Tribunals of the City of Rome, and neither are or ever have been Catholic, i.e., universal, throughout the Roman Empire, or even in the whole Latin or Western Church — and itnfi-catholic, because no other Church acts on so narrow and excommunicative a prin- ciple, or is characterized by such a jealous spirit of mono- poly. Instead of a Catholic (universal) spirit, it may be truly described as a spirit of Particularism counterfeiting Catholicity by a negative totality and heretical self-cir- cumscription — in the first instances cutting oflf, and since then cutting herself ofiE from, all the other members of Christ's Body. For the rest, I think as that man of true catholic spirit and apostolic zeal, Richard Baxter, thought ; never i whichX heavei into grace] popei morel namel picioi dby draw id of reme n, eeds. est, Master, Aid to nomer, those, many rtainly, byen in bhurch. a Pro- Boman ght) he 1 would hat the for the 1 to the I Rome, liversal, le Latin LO other a prin- f mono- may be Brfeiting self-cir- nd since ttbers of I of true bought ; APHORISMS ON SPIRITUAL RELIGION 153 (4) Now, if there be one Preventive of both thefle extremes more efficacious than another, and preliminary to all the rest, it is the being made fully aware of the diversity of Reason and Understanding. And this is the more expedient, because though there is no want of authorities ancient and modem for the distinction and my readers will thank me for conveying my reflections in his own words, in the following golden passage from his Life, *• faithfully published from his own original MSS. by Matthew Silvester, 1696 ". 6. '* My censures of the Papists do much differ from what they were at first. I then thought that their errors in the doctrines of faith were their most dangerous mistakes. But now I am assured that their misexpressions and mis* understanding us, with our mistakings of them and incon- venient expressing of our own opinions, have made the difference in most points appear much greater than it is ; and that in some it is next to none at all. But the great and unreconcilable differences lie in their Church Tyranny ; in the usurpations of their Hierarchy and Priesthood, under the name of spiritual authority exercising a temporal Lordship ; in their corruptions and abasement of God's Worship ; but above all, in their systematic befriending of Ignorance and Vice. " At first, I thought that Mr Perkins well proved that a Papist cannot go beyond a reprobate ; but now I doubt not that God hath many sanctified ones among them, who have received the true doctrine of Christianity so prac- tically, that their contradictory errors prevail not against them, to hinder their love of God and their salvation : but that their errors are like a conquerable dose of poison, which a healthful nature doth overcome. And I can never believe that a man may not be saved by that religion which doth but bring him to the true Love of Qod and to a heavenly mind and life : nor that Ood will ever cast a Soul into heU that truly loveth him. Also, at first it would dis- grace any doctrine with me, if I did but hear it called popery and anti-christian ; but I have long learned to be more impartial, and to know that Satan can use even the names of Popery and Antichrist to bring a truth into sus- picion and discredit ". — Baxter* a Life, Part I. p. 131. iM '0 in i ^1^ *; *^<'** 154 AIDS TO REFLECTION of the faculties, and the distinct appropriation of the terms, yet our best writers too often confound the one with the other. Even Lord Bacon himself, who in his Novum Organum has so incomparably set forth the nature of the difference, and the unfitness of the latter faculty for the objects of the former, does never- theless in sundry places use the term Reason where he means the Understanding, and sometimes, though less frequently, Understanding for Reason. In consequence of thus confounding the two terms, or rather of wasting both words for the expression of one and the same faculty, he left himself no appropriate term for the other and higher gift of Reason, and was thus under the necessity of adopting fantastical and mystical phrases, ex. gr. the dry light (lumen siccum), the lucific vision, &c., meaning thereby nothing more than Reason in contra-distinction from the Understanding. Thus too in the preceding Aphorism, by Reason Leighton means the human Understanding, the explanation annexed to it being (by a noticeable coincidence), word for word, the very definition which the founder of the Critical Philosophy [Kant] gives of the Understanding* — ^namely, " the Faculty judging according to Sense ". [105] CVI. On the difference in Kind of the Reason and the Understanding : Scheme of the Argument. (1) On the contrary, Reason is the Power of Universal and neces- sary Convictions, the Source and Substance of Truths above Sense, and having their evidence in themselvesf . Its [* " We can reduce all acts of the understanding to judgments, so that understanding may be represented as the faculty of judging ". — Kant's Critique^ p. 57.] [t " Certain of our cognitions rise completely above the sphere of all possible experience, and just in this transcen- dental or supersensible sphere, lie the investigations of reason. The unavoidable problems of pure reason are God, Freedom of the Will, and Immortality ". — Kant's Critique, p, 4.] )f the e one ho in forth of the lever- ere he ;h less [uence asting same or the under ystical lucific Jleason Thus jighton mation ), word • of the mding* Jense )) and the On the 1 neces- Truths selvesf. iding to jnted aa bove the ranscen- btions of ison are —Kant's APHORISMS ON SPIRITUAL RELIGION 155 Its presence is always marked by the necessity of the position affirmed : this necessity being conditional^ when a truth of Reason is applied to Facts of Experi- ence, or to the rules and maxims of the Understanding ; but dbsolvte^ when the subject matter is itself the growth or offspring of the Reason. Hence arises a distinction in the Reason itself, derived from the different mode of appljring it, and from the objects to which it is directed : accordingly as we consider one and the same gift, now as the ground of formal principles, and now as the origin of Ideas. Contemplated distinctively in reference to formal (or abstract) truth, it is the speculative Reason ; but in reference to adiual (or moral) truth, as the fountain of Ideas and the Light of the Conscience, we name it the practical Reason. Whenever by self -subjection to this universal Light, the Will of the Individual, the particular Will, has become a Will of Reason, the man is regenerate : and Reason is then the Spirit of the regenerated man, whereby the Person is capable of a quickening inter- communion with the Divine Spirit. And herein con- sists the mystery of Redemption, that this has been rendered possible for us. " And so it is written : the first man Adam was made a Uving soul, the last Adam a quickening Spirit". (1 Cor. xv. 45.) We need only compare the passages in the writings of the Apostles Paul and John, concerning the Spirit and Spiritual Gifts, with those in the Proverbs and in the Wisdom of Solomon respecting Reason^ to be convinced that the terms are synonymous. In this at once most com- prehensive and most appropriate acceptation of the word. Reason is pre-eminently spiritual, and a Spirit, even our Spirit, through an influence of the same grace by which we are privileged to say Our Father ! (2) On the other hand, the Judgments of the Under- standing are binding only in relation to the objects of our Senses, which we reflect under the forms of the Understanding. It is, as Leighton rightly defines it, '* the Faculty judging according to Sense ". Hence we s '^*' I, 1 ' -; !>(■ H ■ m ill 166 AIDS TO REFLECTION add the epithet human, without tautology : and speak of the human Understanding, in disjunction from that of Beings higher or lower than man. But there is, in this sense, no hum^n Reason. There neither is nor can be but one Reason, one and the same : even the Light that lighteth every man's individual Under- standing {Discuraus), and thus maketh it a reasonable Understanding, Discourse of Reason — " One only, yet manifold ; it goeth through all understanding, and remaining in itself regenerateth all other powers ". {Wisdom of Solomon, c. viii.) The same writer calls it likewise " an influence from the Glory of the Almighty ", this being one of the names of the Messiah, as the Logos, or co-eterr tl FiUal Word. And most noticeable for its coincidence is a fragment of HeracUtus, as I have indeed already noticed elsewhere. " To discourse rationally it behoves us to derive strength from that which is common to all men : for all human Under- standings are nourished by the one Divine Word." (3) Beasts, we have said, partake of Understanding. If any man deny this, there is a ready way of settling the question. Let him give a careful perusal to Huber's two small volumes, on Bees and Ants (especially the latter), and to Kirby and Spence's Introduction to Entomology : and one or other of two things must follow. He will either change his opinion as irre- concilable with the facts : or he must deny the facts, which yet I cannot suppose, inasmuch as the denial would be tantamount to the no less extravagant than uncharitable assertion, that Huber, and the several eminent NaturaUsts, French and EngHsh, Swiss, German, and Italian, by whom Huber'fi observations and experiments have been repeated and confirmed, had all conspired to impose a series of falsehoods and fairy-tales on the world. I see no way at least, by which he can get out of this dilemma, but by over- leaping the admitted Rules and Fences of all legitimate Discussion, and either transferring to the word, Under- standing, the definition already appropriated to its^ narra for I strikij out oi (5) glass so Ul stea( bees edge,] forefe with thesel const! their F turn, APHORISMS ON SPIRITUAL RELIGION 167 >> Reason, or defining Understanding in genere by the specific and accessional perfections which the human Understanding derives from its co-existence with Reason and Free-will in the same individual person ; in plainer words, from its being exercised by a self- conscious and responsible creature. And, after all, the supporter of Harrington's position would have a right to ask him, by what other name he would desig- nate the faculty in the instances referred to ? If it be not understanding, what is it ? (4) In no former part of this volume has the Author felt the same anxiety to obtain a patient Attention. For he does not hesitate to avow, that on his success in estabUshing the validity and importance of the distinction between Reason and Understanding, he rests his hopes of carrying the Reader along with Mm through all that is to follow. I^et the Student but clearly see and comprehend the diversity in the things themselves, the expediency of a correspondent dis- tinction and appropriation of the words will follow of itsoli. Turn back for a moment to the Aphorism [105], and having re-perused the first paragraph of this Comment thereon, regard the two following narratives as the illustration. I do not say proof : for I take these from a multitude of facts equally striking for the one only purpose of placing my meaning out of all doubt. (5) Huber put a dozen Humble-bees imder a Bell- glass along with a comb of about ten silken cocoons so unequal in height as not to be capable of standing steadily. To remedy this two or three of the Humble- bees got upon the comb, stretched themselves over its edge, and with their heads downwards fixed their forefeet on th(f^ table on which the comb stood, and so with their hind feet kept the comb from falUng. When these were weary, others took their places. In this constrained and painful posture, fresh bees relieving their comrades at intervals, and each working in its turn, did these affectionate little insects support Uie r: ^ ' ' ! i i 1 I . ! i^i III ■i ■ .i. I il if u 158 AIDS TO REFLECTION comb for nearly three days : at the end of which they had prepared sufficient wax to build pillars with. But these pillars having accidentally got displaced, the bees had recourse again to the same manoeuvre (or rather pedoQUYie,) till Huber, pitying their hard case, &c. (6) "I shall at present describe the operations of a single ant that I observed sufficiently long to satisfy my curiosity. '* One rainy day, I observed a Labourer digging the grijund near the aperture which gave entrance to the ant hill. It placed in a heap the several fragments it had scraped up, and formecl them into small pellets, which it deposited here and there upon the nest. It returned constantly to the same place, and appeared to have a marked design, for it laboured with ardour and perseverance. I remarked a shght furrow, ex- cavated in the ground in a straight Hne, representing the plan of a path or gallery. The Labourer, the whole of whose movements fell under my immediate observation, gave it greater depth and breadth, and cleared out its borders : and I saw at length, in which I could not be deceived, that it had the intention of establishing an avenue which was to lead from one of the stories to the under-ground chambers. This path, which was about two or three inches in length, and formed by a single ant, was opened above and bordered on each side by a buttress of earth ; its concavity en forme de gouttiere was of the most perfect regularity, for the architect had not left an atom too much. The work of this ant was so well followed and understood, that I could almost to a certainty guess its next proceeding, and the very fragment it was about to remove. At the side of the opening where this path terminated, was a second opening to which it was necessary to arrive by soma road. The same ant engaged in and executed iAlone thia undertaking. It furrowed out and opened another path, parallel to the first, leaving between each a Uttle wall of three or same truth ever Defini that guess it was where which le same aking. allel to iiree or APHORISMS ON SPIRITUAL RELIGION 159 four lines in height. Those ants who lay the founda- tion of a wall, chamber, or gallery, from working separately occasion now and then a want of coincidence in the parts of the same or different objects. Such examples are of no unfrequent occurrence, bu fc they by no means embarrass them. What follows proves that the workman, on discovering his error, knew how to rectify it. A wall had been erected with the view of sustaining a vaulted ceihng, still incomplete, that had been projected from the wall of the opposite chamber. The workman who began constructing it, had given it too little elevation to meet the opposite partition upon which it was to rest. Had it been continued on the original plan, it must infalUbly have met the wall at about one half of its height, and this it was necessary to avoid. This state of things very forcibly claimed my attention, when one of the ants arriving at the place, and visiting the works, appeared to be h truck by the difficulty which presented itself ; but this it as soon obviated, by taking down the ceiling and raising the wall upon which it reposed. It then, in my presence, constructed a new ceiUng with the fragments of the former one ". — HuberV Natural History of Ants. (7) Now I assert, that the faculty manifested in the acts here narrated does not differ in kind from Under- standing, and that it does so differ from Keason. What I conceive the former to be, physiologically considered, will be shown hereafter. In this place I take the understanding as it exists in Men, and in exclusive reference to its intelligential functions ; and it is in this sense of the word that I am to prove the necessity of c/'^ntra-distinguishing it from Reason. (8) Premi«ing then, that two or more Subjects having the same essential characters are said to fall under the same general Definition, I lay it down, as a self-evident truth (it is, in fact, an identical proposition) that what- ever subjects fall under one and the same General Definition are of one and the same kind : consequently, that which iocs not fall under this detifiition, must ' "lit ■^ vi! 1 1:1 I r j ! UAi ,ri i, ,!■ hi I! 160 AIDS TO REFLECTION differ in kind fiom each and all of those that do. Difference in degree does indeed suppose sameness in kind ; and difference in kind precludes distinction from difference of degree. Heterogenea non comparari, ergo nee distinguif possunt. The inattention to this rule gives rise to the numerous Sophisms comprised by- Aristotle under the head of Merd/Satrts els dWo ykvos, i.e. Transition into a new kind, or the falsely applying to X what had been truly asserted of A, and might hi^ve been true of X, had it differed from A in its degree only. The sophistry consists in the omission to notice what not being noticed will be supposed not to exist ; and where the silence respecting the difff rence in kind is tantamount to an assertion that the difference is merely in degree. But the fraud is especially gross, where the heterogeneous subject, thus clandestinely slipt in^ is in its own nature insusceptible of degree : such as, for instance. Certainty or Circularity, contrasted with Strength, or Magnitude. (9) To apply these remarks for our present purpose, we have only to describe Understanding and Reason, each by its characteristic quaUties. The comparison will show the difference. UNDERSTANDING. is 1. Understanding discursive. 2. The Understanding in all its judgments refers to some other Faculty as its ultimate Authority. 3. Understanding is tlie Faculty of Reflection. REASON. 1. Reason is fixed. 2. The Reason in all its decisions appeals to itself, as the ground and svbatance of their truth. {Hebrews vi. 13.) 3. Reason of Contem- plation. Reason indeed is much nearer to Sense than to Understanding : for Reason (says our great Hooker) is a direct Th( of the been precec disqui interes is to b to be of the their a at all, dispari existen of the alread3 (10) as an which any ob group Whole, in the total im of this, recollec Then, I from al these virtue c and the * Acc( the Sort b do. >ss in from , ergo rule d by IS, i.e. W, to huve only. what ; and ind is aerely where ipt in, Lch as, i with irpose, reason, Tiarison ixed. all to ad and truth. in 5als ontem- indeed Sense nding : rs our direct APHORISMS ON SPIRITUAL RELIGION 161 Aspect of Truth, an in- ward Beholding, having a similar relation to the Intelligible or Spiritual, as SENSE has to the Ma- terial or Phenomenal. The result is : that neither falls under the definition of the other. They differ in kind : and had my object been confined to the estabUshment of this fact, the preceding Columns would have superseded all further disquisition. But I have ever in view the especial interest of my youthful Readers, whose reflective power is to be cultivated, as well as their particular reflections to be called forth and guided. Now the main chance of their reflecting on reUgious subjects aright, and of their attaining to the contemplation of spiritual truths at all, rests on their insight into the nature of this disparity still more than on their conviction of its existence. I now, therefore, proceed to a brief anatysis of the Understanding, in elucidation of the definitions ah-eady given. (10) The Understanding then (considered exclusively as an organ of human intelligence,) is the Faculty by which we reflect and generalize. Take, for instance, any objects consisting of many parts, a House, or a group of Houses : and if it be contemplated, as a Whole, i.e. (as many constituting a One,) it forms what in the technical language of Psychology, is called a total impression. Among the various component parts of this, we direct our attention especially to such as we recollect to have noticed in other total impressions. Then, by a voluntary Act, we withhold our attention from all the rest to reflect exclusively on these ; and these we henceforward use as common characters, by virtue of which the several objects are referred to one and the same sort *. Thus, the whole Process may * Accordingly as we attend more or less to the differences the Sort becomes, of course, more or less comprehensive. M I 'I m '• t'\ 162 AIDS TO REFLECTION I •! I ^t I f li be reduced to three acts, all depending on and sup- posing a previous impression on the Senses : first, the appropriation of our Attention ; 2. (and in order to the continuance of the first) Abstraction, or the voluntary withholding of the Attention ; and 3. GeneraUzation. And these are the proper functions of the Understanding ; and the power of so doing, is what we mean, when we say we possess Understandmg, or are created mth th\ 11 "Ml 1 ; ■' I ! ,1 : 164 AIDS TO REl LECTION Senses do not c jipare, but merely furnish the materials for comparison. But this the Reader will find ex- tt rovTos Kdfffxos ** {this world) of the Apculc, and we shall perhaps find no great difficulty in accounting for the fact. To arrive at the root^ indeed, and last Ground of the problem, it would be necessary to investicate the nature and effects of the sense of Difference on the human mind where it is not holden in check by Reason and Reflection. Wb need not go to the savage tribes of North America, or the yet ruder natives of the Indian Isles, to learn how slight a degree of Difference will, in uncultivated minds, call up a sense of Diversity and inward perplexity and contradiction, as if the Strangers were, and yet were not, of the same kind with themselves. Who has not had occasion to observe the effect which the gesticulations and nasal tones of a Frenchman produce on our own Vulgar ? Here we may see the origin and primary import of our " Unkindneas ". It is a sense of ?7iikind, and not the mere negation, but the positive Opposite of the sense of kind. Al'cnation, aggravated now by fear, now by con- tempt, mm not seldom by a mixture of both, aversion, hatred, cr.fiiiiy, are so many successive shapes of its growth and nit'taiocrphosis. In application to the present case, it is sufficient to say, that Pindar's remark on sweet Music holds equally true of Genius : as many as are not delighted by it are disturbed, perplexed, irritated. The Beholder either recognizes it as a projected Form of his own Being, that moves before him with a Glory round its head, or recoils from it as from a Spectre. But this speculation would lead us too far ; we must be content with having referred to it as the ultimate ground of the fact, and pass to the more obvious and proximate causes. And as the first, I would rank the Person's not understanding what yet he expects to understand, and as if he had a right to do so. An original Mathematical Work, or any other that requires pecuUar and (so to say) technical marks and symbols, will excite no uneasy feelings — not in the mind of a competent Reader, for he understands it ; and not with others, because they neither expect nor are expected to understand it. The second place we may assign to the JIf »>-understanding, which is almost sure to follow in cases whor (Dia^ first « toun from attao] is out amea f^roffe But as reg classes alike a to thii Convlc " It mi to be { findou whom both k leisure] ment."i Weill be benf Alas ! ment, d the un) strung r The firJ occupal Gratifj' plain ] pathy selves true set; lies in own pel to intrcf tricked] Brials I ex- d we or the of the lature L mind 3ction. ica, or n how minds, ty and sre not, ot had ons and Vulgar ? ) of our not the sense of by con- tversioD, B growth )nt case, let Music ielighted Beholder m Being, head, or ©culation ;h having and pass ad as the ling what ight to do )ther that larks and le mind of a not with cpected to ign to the I )W in cases APHORISMS ON SPIRITUAL RELIGION 166 plained in the Note ? and will now cast his eye back to the sentence immediately preceding this parenthesis. )8t often be such * in a ridiculous Minds, as far whore the incompetent person, finding no outward marks (Diagrams, .rbitrary signs, and the like) to inform him at first sight that the Subject is one which he does not pretend to understand, and to be ignorant of which does not detract from his estimation a>s a man of f i.il-'ies generally, luill attach some meaning to what he hea .:i . reads ; and as he is out of humour with the Author, i '' a meaning as he can quarrel with a or offensive point of view. But above all, the whole World u as regards intellectual efforts, may be divided into two classes of the Busy-indolent and Lazy-indolent. To both alike all Thinking is painful, and all attempts to rouse them to think, whether in the re-examination of their existing Convictions, or for the reception of new light, are irritating, " It may all be very deep and clever ; but really one ought to be quite sure of it before one wrenches one's brain to find out what it is. I take up a Book as a Companion, with whom I can have an easy cheerful chit-chat on what we both know beforehand, or else matters of fact. In our leisure hours we have a right to relaxation and amuse- ment." Well ! but in their studious hours, when their Bow is to be bent, when they are apvd Musas, or amidst the Muses ? Alas ! it is just the same ! The same craving for amuse- mentf t.e., to be away from the Muses ! for relaxation, i.e., the unbending of a Bow which in fact had never been strung ! There are two ways of obtaining their applause. The first is : Enable them to reconcile in one and the same occupation the love of Sloth and the hatred of Vacancy ! Gratify indolence, and yet save them from Ennui — in plain English, from themselves ! For, spite of their anti- pathy to dry reading, the keeping company with them- selves is, after all, the insufferable annoyance : and the true secret of their dislike to a work of Thought and Inquiry lies in its tendency to make them acquainted with their own permanent Being. The other road to their favour is, to introduce to them their own thoughts and predilections, tricked out in the fine language in which it would gratify ) ' !r I 'I 1-1 J 1 IMAGE EVALUATION TEST TARGET (MT-3) k // A ,.v ^4i ii f/. 1.0 I.I Mi im 2.5 2.2 2.0 1.8 1.25 1.4 1.6 « 6" ► .> % % Photographic Sciences Corporation %^ 4 \ :\ V \ 23 WEST MAIN STREET WEBSTER, N.Y. 14580 (716) 872-4503 ^9) V O^ % ^^ >> '^K_ ■( (■• .« V' 166 AIDS TO REFLECTION m (12) Now when a person speaking to us of any par- ticular Object or Appearance refers it by means of some common character to a known class (which he does in giving it a Name), we say, that we understand him ; t.e., we understand his words. The Name of a thing, in the original sense of the word. Name, Nomen, IXoiLffievov, rb inteUigibUe, id quad irUdligUur) expresses that which is understood in an appearance, that which we place (or make to stand) under it, as the condition of its real existence, and in proof that it is not an accident of the Senses, or Affection of the Individual, not a phantom or Apparition, i.e. an Appearance that is their vanity to express them in their own conversation, and with which they can imagine themselves showing off : and this (as has been elsewhere remarked) is the charac^ teristic difference between the second-rate Writers of the last two or three generations and the same class under Elizabeth and the Stuarts. In the latter, we find the most far-fetched and singular thoughts in the simplest and most native language; in the former, the most obvious and commonplace thoughts in the most far-fetched and motley language. But lastly, and as the sine quS non (indis- pensable condition) of their patronage, a sufScient arc must be left for the Reader's mind to oscillate in — freedom of choice, To make the shifting cloud be what you please, save only where the attraction of Curiosity determines the line of Motion. The Attention must not be fastened down : and this every work of Genius, not simply narra- tive, must do before it can be justly appreciated. In former times, a popidar work meant one that adapted the reavlta of studious Meditation or scientific Research to the capacity of the People, presenting in the Concrete, by instances and examples, what had been ascertained in the Abstract and by discovery of the Law. Now, on the other hand, that is a popular Work which gives back to the People their own errors and prejudices, and flatters tie Many by creating them, under the title of the public, into a supreme and inappellable Tribunal of intellectual Excellence. A only inPfi thei( and Objec of th< mann Speali under cursuA rapidl; instan used a subjeo unders which classes with t] than i] say th success of Colo and tl simulte should say he and hf. objects] his fane (13) proper genera] order \\ ticular proper sponde^ i- '. . ■- APHORISMS ON SPIRITUAL RELIGION 167 only an appearance. (See Oen. ii. 19, 20. Thus too, in Psalm xx. 1, and in fifty other places of the Bible, the identity of nomen with numen, f.e., invisible power and presence, the nomen svbakmtivum of aU real Objects, and the ground of their reality, independently of the Affections of Sense in the Percipient). In like manner, in a connected succession of Names, as the Speaker passes from one to the other, we say that we understand his discourse (».e. discursio intellectfls, diS' curstis, from discurso or discurro, to course or pass rapidly from one thing to another). Thus, in all instances, it is words, names, or, if images, yet images used as words or names, that are the only and exclusive subjects of Understanding. In no instance do we understand a thing in itself; but only the name to which it is referred. Sometimes indeed, when several classes are recalled conjointly, we identify the words with the Object — ^though by courtesy of idiom rather than in strict propriety of language. Thus we may say that we understand a Rainbow, when recalling successively the several Names for the several sorts of Colours, we know that they are to be applied to one and the same Phenomenon, at once distinctly and simultaneously; but even in common parlance we should not say this of a single colour. No one would say he imderstands Red or Blue. He sees the Colour, and had seen it before in a vast number and variety of objects ; and he understands the word red, as referring his fancy or memory to this his collective experiei ce. (13) If this be so, and so it most assuredly is — ^if the proper functions of the Understanding be that of generalising the notices received from theSenses in order to the construction of Names : of referring par- ticular notices {i,e. impressions or sensations) to their proper name ; and, vice versd, names to their corre- spondent class or kind of Notices — then it follows of necessity, that the Understanding is truly and accurately defined in the words of Leighton and Kant, a Faculty judging according to Sense. I 1. I \\f i \'-m 5 \v 1 H ' ( : ^vt ' ;;! ■;;;« ' ll 1 H ' ''-'-it 1 m •[ i '^«, 1 } ?M. a «>; ! I 168 AIDS TO REFLECTION (14) Now whether in defining the speculative Reason (i.e. the Reason considered abstractedly as an intellective Power) we call it " the source of necessary and universal Principles, according to which the Notices of the Senses are either afi&rmed or denied " ; or describe it as " the Power by which we are enabled to draw from particular and contingent Appearances universal and necessary conclusions " * : it is equally evident that the two * Take a familiar illustration. My sight and touch convey to me a certain impression, to which my Under- standing applies its pre-conceptions {conceptua antecedentes et generalissimi — conceptions antecedent and very general) of Quantity and Relation^ and thus refers it to the Class and Name of three-cornered Bodies — we will suppose it the Iron of a Turf -spade. It compares the sides, and finds that any two measured as one are greater than the third ; and according to a law of the imagination, there arises a presumption that in all other Bodies of the same figure (».e. three-cornered and equilateral) the same proportion exists. After this, the senses have been directed succes- sively to a number of three-cornered bodies of unequal sides — and in these, too, the same proportion has been found without exception, till at length it becomes a fact of experience, that in aU Triangles hitherto seen t.he two sides together are greater than the third : and -e will exist no ground or analogy for anticipating an <^^ jeption to a Rule generalised from so vast a number of particular instances. So far and no farther could the Understanding carry us : and as far as this " the facility, judging accord- ing CO sense ", conducts many of the inferior animals, if not in the same, yet in instances analogous and fully equivalent. The Reason supersedes the whole process, and on the fii^t conception presented by the Understanding in con- sequence of the first sight of a tri-angular Figure, of what- ever sort it might chance to be, it affirms with an assurance incapable of future increase, with a perfect certainty, that in all possible triangles any two of the inclosing Lines unit and must be greater than the third. In short. Understand- ing in its highest form of experience remains commen- AI definil conse^ surate which i pre -de Experi( and af Experi] Yea, that in conceive exercise to the reduced be rend and sigi of the n two con true, an represen heyond c Abrahai is everj all in evj If thij no man! this posj Bacon, Feneloi wittingll were tof even as| and arl that th( panied the trut Intuitic the Scie superset Philosoj discursil APHORISMS ON SPIRITUAL RELIGION 169 definitions differ in their essential characters, and consequently the Subjects differ in kind. surate with the experimental notices of the senses, from which it is generalised. Reason, on the other hand, either pre - determines Experience, or avails itself of a past Experience to supersede its necessity in all future time ; and affirms truths which no Sense could perceive, nor Experiment verify, nor Experience confirm. Yea, this is the test and character of a truth so affirmed, that in its own proper form it is inconceivable. For to conceive is a function of the Understanding, which can be exercised only on subjects subordinate thereto. And yet to the forms of the Understanding all truth must be reduced that is to be fixed as an object of reflection, and to be rendered expressible. And here we have a second test and sign of a truth so affirmed, that it can come forth out of the moulds of the Understanding only in the disguise of two contradictory conceptions, each of which is partially true, and the conjunction of both conceptions becomes the representative or expression (= the exponent) of a truth beyond conception and inexpressible. Examples : Before Abraham ivas, I am. — God is a Circle, the centre of which is everywhere, and circumference nowhere. The soul is all in every part. If this appear extravagant, it is an extravagance which no man can indeed learn from another, but which (were this possible) I might have learnt from Plato, Kepler, and Bacon, from Luther, Hooker, Pascal, Leibnitz, and Fenelon. But in this last paragraph I have, I see, un- wittingly overstepped my purpose, according to which we were U> take Reason as a simply intellectual power. Yet even as such, and with all the disadvantage of a technical and arbitrary Abstraction, it has been made evident — 1. that there is an Intuition or immediate Beholding, accom- panied by a conviction of the necessity and universality of the truth so beholden not derived from the Senses, which Intuition, when it is construed by pure Sense, gives birth to the Science of Mathematics, and when applied to Objects supersensuous or spiritual is the Organ of Theology and Philosophy : and 2. that there is hkewise a reflective and discursive Faculty, or mediate Apprehension, which, taken Vi :■ t 111 « m ■I ■t.i • n;. ii ■! i'i no AIDS TO REFLECTION „ H V- ,V . (15) The dependence of the Understanding on the representations of the Senses, and its consequent pos- by itself and uninfluenced by the former, depends on the Senses for the Materials on which it is exercised, and is contained within the Sphere of the Senses. And this Faculty it is, which in generaUsing the Notices of the Senses constitutes Sensible Experience, and gives rise to Maxims or Rules which may become more and more general, but can never be raised into universal Verities, or beget a consciousness of absolute Certainty, though they may be sufficient to extinguish all doubt. (Putting Revelation out of view, take our first Progenitor in the 50th or 100th vear of his existence. His experience would probably have freed him from all doubt, as the Sun sank in the Horizon that it would re-appear the next morning. But compare this state of Assurance with that which the same* Man would have had of the 47th Proposition of Euclid,' supposing him Uke Pythagoras to have discovered the Demonstration.) Now is it expedient, I ask, or conform- able to the laws and purposes of Language, to call two so altogether disparate Subjects by one and the same name 7 Or, having two names in our language, should we call each of the two diverse subjects by both — i.e., by either name, as caprice might dictate ? If not, then as we have the two words. Reason and Understanding (as indeed what Language of cultivated Man has not ?) what should pre- vent us from appropriating the former to the Power dis- tinctive of Humanity ? We need only place the deriva- tives from the two terms in opposition \e.g., " A and B are both rational Beings ; but there is no comparison between them in point of irUdligence ", or " She always concludes rationaUy, though not a Woman of much Understanding ") to see that we cannot reverse the order — i.e., call the higher Gift Understanding and the lower Reason. What sTunUd prevent us 7 I asked. Alas ! that which ha^ prevented us — the cause of this confusion in the terms — ^is only too obvious ; viz., inattention to the momentous distinction in the things, and (generally) to the duty and habit recom- mended in the fifth Introductory Aphorism of this Volume. But the cause of this, and of all its lamentable Effects and Subcauses, " false doctrine, blindness of Hear^ and con- Aj terior and a in the and h to the OflFspr and a oordinj Ideas. Aph in Woi space, ance : is the euthani Sequi Aphoris are all c sophio 1 Few 7 takes p the grei is capa sciously Surprise Ignorai eluded, tempt oj Apostle ledge " the Lil in the comprehi and WO] Light h\ mere Ai alone hj animal il y^\ ") APHORISMS ON SPIRITUAL RELIGION 171 teriority thereto, as contrasted with the independence and antecedency of Reason, are strikingly exemplified in the Ptolemaic System (that truly wonderful product and highest boast of the Faculty, judging according to the Senses !) compared with the Newtonian, as the Offspring of a yet higher Power, arranging, correcting, and annulling the representations of the Senses ac- cording to its own inherent Laws and constitutive Ideas. '.'■, . ■..-■' ' ■■' - Aphorism OVII. In Wonder all Philosophy began : in Wonder it ends : and Admiration fills up the inter- space. But the first wonder is the Offspring of Ignor- ance: the last is the Parent of Adoration. The First is the birth-throe of our knowledge : the Last is its euthanasy and apotheosis. SequdoB ; or Thoughts Suggested hy the preceding Aphorism, (I) As in respect of the first Wonder we are all on the same Level, how comes it that the philo- sophic mind should, in all ages, be the privilege of a Few ? The most obvious reason is this : The Wonder takes place before the period of Reflection, and (with the great mass of Mankind) long before the individual is capable of directing his attention freely and con- sciously to the Feeding, or even to its exciting Causes. Surprise (the form and dress which the Wonder of Ignorance usually puts on) is worn away, if not pre- cluded, by Custom and familiarity. So is it with the tempt of the Word ", is best declared by the philosophic Apostle : " They did not like to retain God in their know- ledge " {Rom. i. 28), and though they could not extinguish " the Light that lighteth every man ", and which " shone in the Darkness " ; yet because the Darkness could not comprehend the light, they refused to bear witness of it, and worshipped, instead, the shaping Mist, which the Light had drawn upward from the Ground {i.e. from the mere Animal nature and instinct), and which that Light alone had made visible {i.e. by super-inducing on the animal instinct the principle of Self -consciousness.) ?:!; ?l 'ivi 3' 'l '''i'fl 'I'i \\ 172 AIDS TO REPLEOnON m Objects of the Senses, and the ways and fashions of the World around us ; even as with the beat of our own hearts, which we notice only in moments of Fear and Perturbation. But -v^ith regard to the conoems of our inward Being, there is vet another cause that acts in concert with the power in Custom to prevent a fair and equal exertion of roideotive Hiought. The great fundamental Truths and Doctrines of Religion, the existence and attributes of God, and the Life after Death, are in Christian Countries taught so early, under such circumstances, and in such close and vital associa- tion with whatever makes or marks reality for our infant minds, that the words ever after represent sensations, feelings, vital assurances, sense of reaUty — rather than thoughts, or any distinct conception. Associated, / had almost said identified, with the parental \ Voice, Look, Touch, with the living warmth and pres- sure of the Mother, on whose lap the Child is first made to kneel, within whose palms its little hands are folded, and the motion of whose eyes its eyes follow and imitate — (yea, what the blue skv is to the Mother, the Mother's upraised Eyes and Brow are to the Qiild, the Type and Symbol of an invisible Hsaven !) — from within and without, these sreat First Truths, these good and gracious Tidings, these holy and humanizing Spells, in the preconf ormity to which our very humanity may be said to consist, are so infused, that it were but a tame and inadequate expression to sav, we all take them for granted. At a later period, in Youth or early Manhood, most of us, indeed, (in the higher and middle classes at least) read or hear certain Proofs of these truths — ^which we commonly listen to, when we listen at all, with much the same feelings as a popular Prince on his Coronation Day, in the centre of a fond and rejoic- ing Nation, may be supposed to hear the Champion's challenge to all the Non-existents, that deny or dis- pute his Rights and Royalty. In fact, the order of Proof is most often reversea or transposed. As far, at least as I dare judge from the goings on in my own AI mind, of De] that 1 Create and ai and b< (2)] Godf( freque] which thelij the et( Butli of som accidei distinc these i tion 81 all the where i made 1 strange the M( both, f elusive faith i Religi( calls gospel] have APHORISMS ON SPIRITUAL RELIGION 173 mind, when with keen delight I first read the works of Derham, Nieuwentyt, and Lyounet, I should say, that the full and life-like conviction of a gracious Creator is the Proof (at all events, performs the office and answers all the purpose of a Proof) of the wisdom and benevolence in tne construction of the Creature. (2) Do I blame this f Do I wish it to be otherwise ? God forbid ! It is only one of its accidental, but too frequent consequences, of which I complain, and against which I protest. I regret nothing that tends to make the light become the Life of men, even as the Life in the eternal Word is their only and single true Ught. But I do regret, that in after years — when by occasion of some new dispute on some old heresy, or any other accident, the attention has for the first time been distinctly attracted by the super-structure raised on these fundamental truths, or to truths of later revela- tion supplemental of these and not less important — all the doubts and difficulties, that cannot but arise where the Understanding, " the mind of the flesh ", are made the measure of spiritual things ; all the sense of strangeness and seeming contradiction in terms : all the Marvel and the Mystery, that belong equally to both, are first thought of and applied in objection ex- clusively to the latter. I would disturb no man's faith in the great articles of the (falsely so called) Religion of Nature. But before the man rejects, and calls on other men to reject, the revelations of ^li£ gospel and the ReUgion of all Christendom, I would have him place himself in the state and under all the privations of a Simonides, when in the fortieth day of his meditation the sage and philosophic Poet abandoned the Problem in despair. Ever and anon he seemed to have hold of the truth ; but when he asked himself what he meant by it, it escaped from him, or resolved itself into meanings, that destroyed each other. I would have the Sceptic only, seriously consider whether a Doctrine, of tne truth of which a Socrates could obtain no other assurance than what he derived from t« t' !:!'f) ' t MM 'I -.I, il! « I 174 AIDS TO REFLECTION his strong tvish that it should be true; and which Plato found a Mystery hard to discover, and when discovered, communicable only to the fewest of men { can, consonantly with History or Common Sense, be classed amons the Articles, the Belief of which is ensured to aU men by their mere common sense f Whether, without gross outrage to fact, they can be said to constitute a Religion of Nature, or a Natural Theology antecedent to Revelation, or superseding i ts necessity ? Yes 1 in prevention (for there is little chance, I fear, of a cure) of the pugnacious dogmatism of partial Reflection, I would prescribe to overv man, who feels a commencing Alienation from the Catholic Faith, and whose studies and attainments authorize him to argue on the subject at all, a patient and thoughtful perusal of the arguments and representa- tions which Ba^le supposes to have passed through the mind of Simomdes. Or I should be fully sa^fied if I could induce these Eschewers of Mystery to give a patient, manly, and impartial perusal to the single Treatise of Pomponatius, De Fato** (3) When they have fairly and satisfactorily over- thrown the objections and cleared away the dimoulties urged by this sharp-witted Italian against the Doc- trines which they profess to retain, then let them com- mence their attack on those which they reject. As far as the supposed irrationality of the letter is the ground of Argument, I am much deceived if, on re- viewing their forces, they would not find the ranks wofully thinned by the success of their own fire in the precemng Engagement — ^unless, indeed, by pure beat *The Philosopher, whom the Inquisition would have burnt alive as an Atheist, had not Leo X. and Cardinal Bembo decided that the Work might be formidable to those semi-pagan Christians v/ho regarded Revelation as a mere Make- weight to their boasted Religion of Nature ) but contained nothing dangerous to the Catholic Church or offensive to a true Believer. \ t \ A AP of Con goniste which of thei other z Epicun analjrsi to whi( tion. ; remove oordinfl availed Courts vxyrda j "are 1% abiding TheShf and pie the Lat he recol abandoi federate substan proper standini of his from tl private j willde] recours^ ezamplj Comt were cc and interest that tl Reason] APHORISMS ON SPIRITUAL RELIGION 175 of Controversy, and to storm the lines of their Anta- gonists, they can bring to life asain the Arguments which they had themselves killed off in the defence of their own positions. In vain shall we seek for any other mode of meeting the broad facts of the scientific Epicurean, or the requisitions and queries, of the all- analysing Pyrrhonist, than by challenging the tribunal to which they appeal, as incompetent to ti^ the ques- tion. In order to non-suU the infidel Plaintiff, we must remove the cause from the Faculty, that judges ac- cording to Sense, and whose judgments therefore availed only on Objects of Sense, to the Superior Courts of Conscience and intuitive Reason ! The words I apeak unto you, are Spirit**, and such only '* are life , i,e,, have an inward and actual power abiding in them. (4) But the same truth is at once Shield and Bow. The Shaft of Atheism glances aside from it to strike and pierce the breast-plate of the Heretic. Well for the Latter, if plucking the weapon from the wound he recognizes an arrow from his own Quiver, and abandons a cause that connects him with such Con- federates ! Without further rhetoric, the sum and substance of the Argument is this : an insight into the proper functions and subaltern rank of the Under- standing may not, indeed, disarm the Philanthropist of his metaphorical Glosses, or of his Veraiona fresh from the forge, and with no other stamp than the private mark of the individual manufacturer ; but it will deprive him of the only raticnal pretext for having recourse to tools so liable to abuse, and of such perilous example. Comment — CVIIc. (1) Since the preceding pages were composed, and during an interim of depression and disqualification, I heard with a delight and an interest, that I might without hyperbole caU medicinal, that the contra£stinction of Understanding from Reason, for which during twenty years I have been ^\'' !■:! ;' I L W hi .Ml i i I r !{ 176 AIDS TO REFLECTION contending, " casting my bread upon the Waters " with a perseverance, wmoh in the existing state of the public taste nothing but the deepest conviction of its importance could have inspired — has been lately adopted and sanctioned by the present distinguished Professor of anatomy, in the Course of Lectures given by him at the Royal College of Surgeons, on the Zoological part of Natural History ; and, if I am rightly informed, in one of the eloquent and impressive intro- ductory Discourses. In explaining the Nature of Instinct, as deduced from the actions and tendencies of animals successively presented to the Observation of the Comparative Physiologist in the ascending Scale of Organic Life — or rather, I should have said, in an attempt to determine that precise import of the Term, which is required by the facts* — the Professor ex-, . I * The word Instinct brings together a number of facts into one class by the assertion of a common ground, the nature of which ground it determines negatively only — i.e. the word does not explain what this common sround is ; but simply indicates that there is such a ground, and that it is different in kind from that in which the responsible and consciously voluntary Actions of Men originate. Thus, in its true and primary import. Instinct stands in antithesis to Reason ; and the perplexity and contradictory state- ments into which so many meritorious naturalists, and popular writers on natural history (Priscilla, Wakefield, Kirby, Spence, Huber, and even Reimaurus), have fallen on this subject, arise wholly from their taking the word in opposition to Understanding. I notice this, because I would not lose any opportunity of impressing on the mind of my youtmul readers the important truth that Language (as the embodied and articulated Spirit of the Race, as the growth and emanation of a People, and not the work of any individual Wit or Will) is often inadequate, sometimes deficient, but never false or delusive. We have only to master the true origin and original import of any native and abiding word, to find in it, if not the sdution of the facts expressed by it, yet a finger* mark pointing to the road on which this solution is to be sought. A plain Adap proxi: that relatii be rej these betwei term i only e in geni same I the hu standii sum ai long w success of Para offendic ' *Neq faoiat sfi tinaoian satisfaot ides dixj decipi, i queant. nietur q not at al what w( tinadty stupid 1 Simonid( deceived too stupi should fi] that wit Dorpium, of my OT the j&ult the Repo] M APHORISMS ON SPIRITUAL RELIGION 177 plained the nature of what I have elsewhere called the Adaptive Power, t.e., the faculty of adapting means to proximate ends. [N.B. I mean here a rekUive end, that which relatively to one thins is an end, though relatively to some other is in itself a means. It is to be regretted, that we have no single word to express these ends, that are not the end : for the distinction between these and an end in the proper sense of the term is an important one.] The Ihrofessor, I say, not only explainea, first, the Nature of the adaptive Fower in genere, and, secondly, the distinct character of the same Power as it exists specifically and exclusively in the human being, and acquires the name of Under- standing ; but he did it in a way which gave the whole sum and substance of my convictions, of all I had so long wished, and so often, but with such imperfect success, attempted to convey, free from all semolance of Paradoxy, and from all occasion of offence — omnem offendiculi* ansam praacidens. It is, indeed, for the * Neque quicquam addubito, quin ea candidis omnibus faoiat satis. Quid autem facias istis qui vel ob ingenii per- tinaoiam sibi satisfieri nolint, vel stupidiores sint quam ut satiBfactionem intelligant ? Nam quemadmodum Simon- ides dixit, ThessaloB nebetiores esse quam ut possint a se deoipi, ita quosdam videas stupidiores quam ut plaoari queant. Adhuc non mirum est invenire quod oalum- nietur qui nihil aUud quserit nisi quod calumnietur [I do not at all doubt he will do that for all candid minds. But what would you do for those who, on account of per- tinacity of nature, are unwilling to be satisfied, or are too stupid to understand what satisfaction is ? For, as Simonides said, that " the Thessalians were too dull to be deceived by themselves," so you may see some persons too stupid to be pleased. But it is not strange that a man should find somewhat to censure when he looks solely for that with which he can find fault] — (Erasmi Epist ad Dorpium.) At all events, the passing through the medium of my own prepossessions, if any fault be found with it, the »ult probably, and the blame certainly, belongs to the Reporter. , M <: I ' I • 1 ti 'I ;| ■.:.. '• !^ ' \\ l78 AIDS TO REFLECTION fragmentary reader only that I have any scruple. In those who have had the patience to accompany me so far on the up-hill road to manly Principles, I can have no reason to guard against that disposition to hasty offence from Anticipation of Conseqtiencea, that faithless and loveless spirit of fear wluch plunged GaUleo into a Prison* — a spirit most unworthy of an educated man, who ought to have learnt that the , Mistakes of scientific men have never injured Chris- tianity, while every new truth discovered by them has either added to its evidence, or prepared the mind for its reception. On Instinct in connexion with the Understanding, (2) It is evident, that the Definition of a Genus or * And which (I might have added) in a more enlightened age, and in a Protestant Country, impelled more than one German University to anathematise Fr. Hoffman's dis- covery of Carbonic Acid Gas, and of its effects on animal life, as hostile to religion, and tending to Atheism ! Three or four Students at the university of Jena, in the attempt to raise a Spirit for the discovery of a supposed hidden treasure, were strangled or poisoned by the fumes of the Charcoal they had been burning in a close Garden-house of a vineyard near Jena, while employed in their magic fumigations and charms. One only was restored to Life : and from his account of the Noises and Spectres {in bis ears and eyes) as he was losine his senses, it was taken for S anted that the bad Spirit had destroyed them. Frederic offman admitted that it was a very bad spirit that had tempted them, the Spirit of Avarice and Folly ; and that a very noxious Spirit (Gas, or Geist, is the German for Spirit) was the immediate cause of their death. But he con- tended that this latter Spirit was the Spirit of Charcoal, which would have produced the same effect had the young men been chaunting psalms instead of incantations : and acquitted the Devil of all direct concern in the business. The Theological Faculty took the alarm : even Physicians pretended to be horror-stricken at Hoffman's audacity. The Controversy and its appendages embittered several years of this great and good man's life. . .^ claa oft] fron the com; the : of P give and insta] the G what and ] meanf gesta) produ POWEi the lo\ definit the p( wande it find chosen the pa] nouns] the bul the SI power ends of Adf (4) scribe( a pow^ to the Stances We n£ InstinJ (5) ^ one dis- imal :hree jmpt dden f the lOUse nagio life: In bis an for ederic t had hat a Spirit) con- rcoal, young ana Lsiness. Bicians dacity. APHORISMS ON SPIRITUAL RELIGION 179 class is an adequate definition only of the lowest species of that Genus : for each higher species is distinguished from the lower by some additional character, while the General Definition includes only the characters common to aU the Species. Consequently it describes the lowest only. Now I distinguish a genus or kind of Powers under the name of Adaptive power, and give as its generic definition — the Power of selecting, and adapting means to proximate ends ; and as an instance of the lowest species of this genus, I take the stomach of a Caterpillar. I ask myself, imder what words I can generalise the action of this Organ ; and I see, that it selects and adapts the appropriate means (t.e., the assimilable part of the vegetable con- gesta) to the proximate end, <<;., the growth or re- production of the Insect's Body. This we call vital POWER, or vita propria of the Stomach ; and this being the lowest species, its definition is the same with the definition of the kind, (3) Well ! from the Power of the Stomach, I pass to the Power exerted by the whole animal. I trace it wandering from spot to spot, and plant to plant, till it finds the appropriate vegetable ; and again on this chosen vegetable, I mark it seeking out and fixing on the part of the plant, bark, leaf, or petal, suited to its nourishment: or (should the animal have assumed the butterfly form), to the deposition of its eggs, and the sustentation of the future Larva. Here I see a power of selecting and adapting means to proximate ends a4Xording to circumstances : and this higher species of Adaptive Power we call Instinct. (4) Lastly, I reflect on the facts narrated and de- scribed in the preceding extracts from Huber, and see a power of selecting and adapting the proper means to the proximate ends, according to varying circum- stances. And what shall we call this yet higher species ? We name the former. Instinct : we must call this Instinotivb Intelligence. (5) Here then we have three Powers of the same il Vis! i ilii tr. 'I 'I ■ •t I! . ■ il " I '-it \>x: \t I f. 180 AIDS TO REFLECTION '\ kind ; life, Instinct, and instinctive Intelligence : the essential characters that define the genus existing equally in all three. But in addition to these, I find one other character common to the highest and lowest : viz., that the purposes are all manifestly predetermined hy the pecuUar organization of the Animals ; and though it may not be possible to discover any such immediate dependency in all the Actions, yet the Actions being determined by the purposes, the reauU is equivalent : and both the Actions and the Purposes are all in a necessitated reference to the preservation and continuance of the particular Animal or the Progeny. There is selection, but not clioice : volition rather than Will The possible knowledge of a thing, or the desire to have that thing representable by a distinct correspondent ThovglU, does not, in the animal, suffice to render the thing an object, or the ground of a purpose. I select and adapt the proper means to the separation of a stone from a rock, which I neither can, nor desire to make use of, for food, shelter, or orna- ment : because, perhaps, I wish to measure the angles of its primary crystals, or, perhaps, for no better reason than the apparent difficulty of loosening the stone — stat pro ratione Voluntas [the will sufficing for a reason] — and thus make a motive out of the absence of all motive, and a reason out of the arbitrary will to act without any reason. (6) Now what is the conclusion from these pre- misses ? Evidently this : that if I suppose the Adaptive Power in its highest species, or form of Instinctive Intelligence, to co-exist with Reason, Free will, and &elf - consciousness, it instantly becomes UNDEBSTANDiNG : in othcr words, that Understanding differs indeed from the noblest form of Instinct, but not in itself or in ite own essential properties, but in consequence of its coexistence with far higher Powers of a diverse kind in one and the same subject. In* STiNOT in a rational, responsible, and self'conscious Animal, is Understanding. ^ prop( Sense ReadI occi numc APHORISMS ON SPIRITUAL RELIGION 181 I (7) Such I appn> d to have been the Professor's View and Expositii i of Instmct — and in confirma- tion of its truth, I would merely request my Readers, from the numerous well-authenticated instances on record, to recall some one of the extraordinary actions of Dogs for the preservation of their Masters' Uves, and even for the avenging of their deaths. In these instances we have the third species of the Adaptive Power, in connexion with an apparently moral end — with an end in the proper sense of the word. Here the Adaptive Power co-exists with a purpose, apparently voluntarily, and the action seems neither predeter- mined by the organization of the Animal, nor in any direct reference to his own preservation, or to the continuance of his race. It is united with an imposing semblance of Gratitude, FideUty, and disinterested Love. We not only valtie the faithful Brute: we attribute worth to him. This. I admit, is a problem, of which I have no solution to offer. One of the wisest of uninspired men has not hesitated to declare the Dog a great mystery, on account of this dawning of a moral nature unaccompanied by the least evidence of Reason, in whichever of the two senses we interpret the word — whether as the practical Reason, i.e., the power of proposing an vUimate end, the determinability of the Will by ideas ; or as the sciential Reason, i.e., the faculty of concluding universal and necessary truths from particular and contingent appearances. But in a question respecting the possession of Reason, the absence of all truth is tantamount to a proof of the contrary. It is, however, by no means equally clear to me, that the Dog may not possess an analogon of Words, which I have elsewhere shown to be the proper objects of the " Faculty, judging according to Sense ". (8) But to return to my purpose: I intreat the Reader to reflect on any one fact of this kind, whether occurring in his own experience, or selected from the numerous anecdotes of the Dog preserved in the ■ i ■m 'm,i iii: ■^v*!S^' r \ » I 182 AIDS TO RKJfLECTION ■ '^Iv "^ Al writings of Zoologists. I will then confidently appeal to him, whether it is in his power not to consider the faculty displayed in these actions as the same in hind with the Understanding, however inferior in degree. Or should he even in these instances prefer calling it Instinct^ and this in coTi^ra • distinction from Uriider- standing, I call on him to point out the boundary between the two, the chasm or partition - wall that divides or separates the one from the other. If he can, he will have done what none before him have been able to do, though many and eminent men have tried hard for it : and my recantation shall be among the first trophies of his success. If he cannot, I must infer that he is controlled by his dread of the Conae- qtiencea, by an apprehension of some injury resulting to BeHgion or MoraUty from this opinion ; and I shaU console myself with the hope, that in the sequel of this work he will find proofs of the directly contrary tend- ency. Not only is this view of the Understanding, as differing in aegree from Instinct and in kind from Reason, innocent in its possible influences on the reUgious character, but it is an indispensable prelim- inary to the removal of the most formidable obstacles to an intelligent BeUef of the pecvliar Doctrines of the Gospel, of the characteristic Articles of the Christian Faith, with which the Advocates of the truth in Christ have to contend; the evil Tieart of Unbelief alone excepted. Reflections by the Avthor introductory to Aphorism CVIII. (1) The most momentous question a man can ask is. Have I a Saviour ? And yet as far as the individual Querist is concerned, it is premature and to no purpose, except another question has been previously put and answered, (alas ! too generally put after the wounded Conscience has abeady given the auRwer !) viz,. Have I any need of a Saviour ? For him who needs none, (0 bitter irony of the evil Spirit, ■:! /'Il mun APHORISMS ON SPIRITUAL RELIGION 183 whC'Se whispers the proud Soul takes for its own thoughts, and knows not how the Tempter is scoffing the while !) there is none, as long as he feels no need. On the other hand, it is scarce possible to have answered this question in the affirmative, and not ask — first, in what the necessity consists ? secondly, whence it pro- ceeded ? and, thirdly, how far the answer to this second question is or is not contained in the answer to the first ? I intreat the intelligent Reader, who has taken me as his temporary guide on the straight, but yet, from the number of cross roads, difficult way of religious Inquiry, to halt a moment, and consider the, main points, that in this last division of our work have been already offered for his reflection. I have attempted then to fix the proper meaning of the words. Nature and Spirit, the one being the antithesis to the other : so that the most general and negative definition of Nature is. Whatever is not Spirit ; and vice versd of Spirit, That which is not comprehended in Nature : or in the language of our elder Divines, that which transcends Nature. But Nature is the term in which we comprehend all things that are representable in the forms of Time and Space, and subjected to the Rela- tions of Cause and Effect : and the cause of the exist- ence of which, therefore, is to be sought for perpetually in something Antecedent. The word itself expresses this in the strongest manner possible: Natura, that which is about to he born, that which is always becoming. It follows, therefore, that whatever originates its own acts, or in any sense contains in itself the cause of its own state, must be spiritiml, and consequently super- natural : yet not on that account necessarily miraculous. And such must the responsible Will in us be, if it be at all A prior step has been to remove all misconceptions from the subject; to show the reasonableness of a belief in the reality and real infiuence of a universal and divine Spirit ; the compatibility and possible com- munlQU Qi such a Spirit with the Spiritual in Principle ; 'Ml I if? ^^"11 11' I : 'P iV^ n'<' lit >•■ MM ^ I ; :.r 184 AIDS TO REFLECTION I and the analogy offered by the most undeniable truths of Natural Philosophy*. 3. These Views of the Spirit, and of the Will as Spiritual, form the groundwork of our Scheme. Among the numerous CoroUaries or Appendents, the first that presented itself respects the question. Whether there is any faculty in man by which a knowledge of spiritual truths, or of any truths not abstracted from Nature, is rendered possible ? and an Answer is attempted in the Comment on Aphorism VIII [CV — CVI.] And here I beg leave to remark, that in this comment the only Novelty, and, if there be Merit, the only Merit is — that there being two very different Meanings, and two different Words, I have here and in former Works appropriated cue meaning to one of the Words, and the other to the other — instead of using the words indifferently and by hap-hazard : a confusion, the ill effects of which in this instance are so great and of such frequent occurrence in the works of our ablest * It has in its consequences proved no trifling evil to the Christian World, that Aristotle's Definitions of Nature are all grounded on the petty and rather rhetorical than philosophical Antithesis of Nature to Art — a conception inadequate to the demands even of his Philosophy. Hence, in the progress of his reasoning, he confounds the Natura Naturata (that is, the sum total of the Facts and Pheno- mena of the Senses) with an hypothetical Natura Naiurana, a Ooddeaa Nature, that has no better claim to a place in any sober system of Natural Philosophy than the Groddess MvUUvdo ; yet to which Aristotle not rarely gives the name and attributes of the Supreme Being. The result was that the Idea of God, thus identified with this hypo- thetical Nature, becomes itself but an Hypothesis, or at best but a precarious inference from incommensurate premises and on disputable Principles : while in other passages, God is confounded with (and everywhere, in Aristotle's genuine works, in^iuded in) the Universe : which most grievous error it is the great and character^ jfstic Merit of Plato to have avoided and denpunce4.i 1 AI Philosi all otl short \ errors the Ui sphere before using ] aa a ^ others hind in eclipse< (4)1: ing the the Su standin the en result f Ezperif propriaj spiritm strictly more ir (6) ^ venture t.e., th( (lihristis *Tak Tracts bright aries of idea of '. partake not Kai but far which is be deno proceedf ynderst APHORISMS ON SPIRITUAL RELIGION 185 Philosophers and Diyines, that I should select it before all others in proof of Hobbes's Maxim — that it is a short and downhill passage from errors in words to errors in things. The difference of the Reason from the Understanding, and the imperfection and limited sphere of the latter, have been asserted by many both before and since Lord Bacon* ; but still the habit of using Reason and Understanding as synonyms acted as a disturbing force. Some it led into mysticism, others it set on explaining away a clear difference in kind into a mere superiorily in degree : and it partially eclipsed the truth for all. (4) In close connection with this, and therefore form- ing the Comment on the Aphorism next following, is the Subject of the legitimate exercise of the Under- standing and its limitation to Objects of Sense ; with the errors both of unbelief and of misbeUef, which result from its extension beyond the sphere of possible Experience. Wherever the forms of Reasoning ap- propriate only to the natural world are applied to spiritual realities, it may be truly said, that the more strictly logical the Reasoning is in aU its 'parts^ the more irrational it is as a whole. (5) The reader thus armed and prepared, I now venture to present the so called mysteries of Faith, ».&, the peculiar tenets and especial Constituents of Christianity, or ReUgion in spirit and in truth. In . * Take one passage among many from the posthumouB Tracts (1660) of John Smith, not the least Star in that bright Constellation of Cambridge Men, the contempor- aries of Jeremy Taylor. " While we reflect on our own idea of Reason, we know that our Souls are not it, but only partake of it; and that we have it /card fji^de^iv, and not Kar* oiiclav. Neither can it be called a Faculty, but far rather a Light, which we enjoy, but the Source of which is not in ourselves, nor rightly t>y any individual to be denominated mine ". This pure intelligence he then proceeds to contrast with the JDiscvrsive Faculty, i.e. the ynderstandin^ ( 1. ''■; liJ l] : ., w \ f / 186 AIDS TO REFLECTION right order I must have oommenoed with the Articles of the Trinity and the Apostasjjr, including the ques- tion respecting the Origin of Evil, and the Incarnation of the WoBD. And could I have followed this order, some difficulties that now press on me would have been obviated. But (as has abeady been explained) the limits of the present Volume rendered it alike im- practicable and inexpedient ; for the neoessitv of mv argument would have called forth certain hara though most true sayings, respecting the hoUowness and tricksy sophistry of the so call^ " Natural Theology," " Religion of Nature," " Light of Nature," Ac, wmch a brief exposition could not save from innocent mis- conceptions, much less protect against plausible mis- interpretation. And yet both Reason and Experience have convinced me, that in the greater number of our Alogi, who feed on the husks of Christianity, the dis- belief of the Trinity, the Divinity of Christ included, has its origin and support in the assumed self -evidence of this Natural Theology, and in their ignorance of the insurmountable difficulties which (on the same mode of reasoning) press upon the fundamental articles of their own Remnant of a Creed. But arguments, which would prove the falsehood of a known truth, must themselves be false, and can prove the falsehood of no other position in eodem genere, i (6) This hint I have thrown out as a Spark that may perhaps fall where it will kindle. The Reader desirous of more is again referred to the Work already announced. And worthily might the wisest of men make inquisition into the three momentous points here spoken of, for the purposes of speculative Insight, and for the for- mation of enlarged and systematic views of the destina- tion of Man, and the dispensation of God. But the practical Inquirer (I speak not of those who inquire for the gratification of Curiosity, and still less of those who labour as students only to shine as disputants ; but of one who seeks the truth because he feels the want of it) the practical Inquirer, I say, hath already API placed ] that w] human, tions, t] Saviour impossil inevital the fact a reden and the] quirks o dictate < redeeme than M( mortalit have be( morally should (and thi manifest a Media same ini he medi (7) Ti [*In a possibi the agen though for evil, not alwt Creation means difficult ranged. (Isaiah : in theme as St. Ji evil (iii. yet, are APHORIS:ui> ON SPIRITUAL, RELIGION 187 placed his foot on the rook, if he have satisfied himself that whoever needs not a Redeemer is more than human. Remove for him the difficulties and objec- tions, that oppose or perplex his belief of a crucified Saviour ; convince him of the reality of Sin, which is impossible without a knowledge of its true nature and inevitable Consequences ; and then satisfy him as to the foci historicaUy, and as to the truth spiritually, of a redemption therefrom by Christ ; do this for mm, and there is little fear that he will permit either logical quirks or metaphysical puzzles to contravene the plain dictate of his Common Sense, that the Sinless One that redeemed Mankind from Sin must have been more than Man ; and that He who brought Light and Im- mortality into the World, could not in his own nature have been an inheritor of Death and Darkness. It is morally impossible that a man with these convictions should suffer the Objection of Incomprehensibility (and this on a subject of Faith) to overbalance the manifest absurdity and contradiction in the notion of a Mediator between God and the Human Race, at the same infinite distance from God as the Race for whom he mediates. (7) The origin of Evil*, meanwhile, is a question [* In a certain sense, evU and sin are distinct. There is a possibility of changing good itself into evil where sin is the agent ; so when a man drowns himself, the stream, though not intended for such a purpose, is sinfully used for evil. Popularly we speak of ignorance as an evil, but not always in the sense of being a sin. All things at Creation were pronounced good, but still there was a means of perverting them to evil. Indeed, it would be difficult to conceive how things could be otherwise ar- ranged. Now, in this sense, God is said to create evil (Isaiah xlv. 7), that is, the possibility of it exists in things in themselves good, when sin perverts them. The tongue, as St. James warns us, is an instrument for good and for evil (iii. 8-10). The words evil and sin, though frequently, yet, are not always used as equivalent. Poverty and '? if ' 4 I' ■ !1 I r t A \ A r ' 1 w 188 AIDS TO REFLECTION interesting only to the Metaphysician, and in a iyHem of moral and religious Philosophy. The Man of lober mind, who seeks for truths that possess a moral and praotical interest, is content to be certain, first, that Evil must have had a beginning, since otherwise it must either be God, or a co-eternal and co-equal Rival of God ; both impious notions, and the latter foolish to boot. Secondly, That it could not originate in God ; for if so, it would be at once Evil and not Evil, or God would be at once God (that is, infinite Goodness) and not God — both alike impossible positions. In- stead, therefore, of troubling himself with this barren controversy, he more profitably turns his inquiries to thU Evil which most concerns himself, and of which he may find the origin. (8) The entire Scheme of necessary Faith may be reduced to two heads, 1. the Object and Occasion, and 2. the Fact and Effect, of our redemption by Christ : and to this view does the orde. of the following Com- ments correspond. I have begun with Obioiital &1V, and proceeded in the following Aphorism to the doc- trine of Redemption. The Comments on the remaining Aphorisms are all subsidiary to these, or written in the hope of making the minor tenets of f" neral belief be believed in a spirit worthy of these. They are, in short, intended to supply a febrifuge against aguish Scruples and Horrors, the hectic of the Soul I and " for servile and thrall-like fear to substitute that adoptive and cheerful boldness, which our new alliance with God requires of us as Christians.** (Milton.) Not the Origin of Evil, not the Chronology of Sin, or the chronicles of the original Sinner ; but Sin oriffinant, underived from without, and no passive link m the ill-health are evils, but by sin is always meant that which is a breach of, and opposed to, hohness. The trials of Job were an evil, but were neither sin, nor tho occasion of sin (xlii. 11, ii. 9, 10), the grace which he sought, sustain* ing him.] AP] adamai turn ai a CauA Calamil flanted, begis have se formida Tayloi eloquen forgive ♦We Church standing verse 8) or regarc doxy of able ort] of Scrip ages ox this ins pretend Origin h azsa con ] (And in creep), he woul wasreac supposii like the events persona^ Farable. was th( function medial gent An practica APHORISMS ON SPIRITUAL RELIGION 189 adamantine chain of Effects, each of which is in its turn an instrument of Causation, but no one of them a Cause ! not with Sin inflicted, which would be a Calamity ! not with Sin {i.e, an evil tendency) im- rlanted, for which let the planter be responsible ! But begin with Original Sin. And for this purpose I have selected the Aphorism from the ablest and most formidable Antagonist of this Doctrine, Bishop Jebbmy Taylor, and from the most eloquent work of this most eloquent of Divines. Had I said, of Men, Cicero would forgive me, and Demosthenes nod assent ! * * We have the assurance of Bishop Horsley that the Church of England does not demand the Uteral Under- standing of the Document contained in the second (from verse 8) and third chapters of Genesis as a point of faith, or regard a different interpretation as affecting the ortho- doxy of the interpreter : Divines of the most unimpeach- able orthodoxy, and the most averse to the aUegorizing of Scripture history in general, having from the earliest ases of the Christian Church adopted or permitted it in this instance. And indeed, no unprejudiced man can pretend to doubt, that if in any other work of Eastern Origin he met with Trees of Life and of Knowledge, talking and oonversible Snakes Inque rei signum Serpentem aerpere jussum (And into the sign of the thing the serpent was bidden to creep), he would want no other proofs that it was an Allegory he was reading, and intended to be understood as such. Nor, supposing him conversant with Oriental works of anything like the same antiquity, could it surprise him to find events of true history in connection with, or historical personages among the Actors and Interlocutors of, the Parable. In the temple-language of Egypt the Serpent was the Symbol of the Understanding in its twofold function, namely, as the faculty of means to proximate or medial ends, analogous to the instinct of the more intelli- gent Animals, Ant, Bee, Beaver, &c., and opposed to the practical Reason, as the Determinant of the vttimate End ; (•I \\ 190 AIDS TO REFLECTION APE Aphorism CIX. : On Original Sin, Is there any suoh Thing ? That is not the question. For it is a and again, as the discursive and logical Faculty possessed individually by each Individual — the Logos 4y iKdartp, in distinction from the Nous, t.e. Intuitive Reason, the Source of Ideas and absolute Truths, and the Principle of the Necessary and the Universal in our Affirmations and Ck>nclusions. Without or in contravention to the Reason (t.e., " the apirittud mind " of St. Paul, and ** the Light that lighteth every man " of St. John) this Understand- ing {ippdyrjfia erapKbs, or carnal mind) becomes the eophiattc I^nciple, the wily Tempter to Evil by counterfeit Good ; the Pander and Advocate of the Passions and Appetites ; ever in league with, and always first applying to, the Desire, as the inferior nature in Man, the Woman in our Humanity ; and through the Dbsibb prevaiUng on the Will (the juanhood, FtVtus) against the command of the Universal Reason, and against the light of Reason in the Will itself. N.B. TMs essential imierence of an intelligential Principle {ws voepitv) in the Will {dpx^ deXrjTiidi), or rather the WiU itself thus considered, the Greeks expressed by an appropriate word (/3ovXi}). This, but little differing from Origen's iiiLtrpretation or hypo- thesis, is supported and conmrmed by the very old Tradi- tion of the Homo androgyntts, i.e., that the original Man, the Individual first created, was bi-sexual : a chimera of which, and of many other mythological traditions, the most probable explanation is, that they were originally symbolical Olyphs or Sculptures, and afterwards trans- lated into words, yet literaUyy i.e., into the common names of the several Figures and Images composing the Symbol, while the symbouc meaning was left to be deciphered as before, and sacred to the Initiate. As to the abstruc^^neiiis and subtlety of the Ck>nceptions, this is so far froir ^^^iv \ an objection to this oldest Qloss on this venerable 1 'i oi Semitic, not impossibl^r ante-diluvian. Philosophy, that to those who have carried their researches farthest back into Greeli, Egyptian, Persian, and Indian Antiquity, it will seem a &ic:'r>« co^afirmation. Or if I chose to address the Sceptic 'i^i !«. !arv;uage of the Day, I might remind him, that as A>,hejs>ij? went before Chemistry, and Astrology fact aol those w before A Metaphj that the physical Sense n Concern this sha compose tion, an ible 1 evfry d SoTiaO ol ment a could \i materia Butt that th and fai successi menon ; it revet Conscio Apostle Sinner And wi Adami to abai same £ Unders preter Spirit, ' . ice depenc World belly 8 thy Uf of the drcum vital I APHORISMS ON SPIRITUAL RELIGION 191 fact acknowledged on all hands almost: and even those who will not confess it in wordu, confess it in before Astronomy, so in all countries of civilized Man have Metaphysics outrun Common Sense. Fortunutely for us that they have so I for, from all we know of the uniu'^ta. physical tribes of New Holland and elsewlice, a Common Sense not preceded by Metaphysics is no very enviable Concern. O I be not cheated, my youthful Keader, bv this shallow •^i i 1 The creed of true Common Sense is composed >> -^ '"svlts of Scientific Meditation, Observa- tion, ar^i EiiipeixiJient, as far as they are generally intelli|;- ible It diners, therefore, in different countries and m ev(' different age of the same country. The Common Sciw of a People is the movable index of its average judg- ment and iulormation. Without Metaphysics Science could have had no language, and Common Sense no materials. But to return to my subject. It cannot be impugned, that the Mosaic Narrative thus interpreted gives a just and faithful exposition of the birth and parentage and successive moments of phcenomenal Sin (peccatum phceno^ menon ; Crimen primarium et commune, that is, of Sin as it reveals itself in time, and is an immediate Object of Consciousness. And in this sense most truly does the Apostle assert that in Adam we all fell. The first human Sinner is the adequate Representative of all his Successors. And with no less truth may it be said that it is the same Adam that falls in every man, and from the same reluctance to abandon the too dear and undivorceable Eve : and the same Eve, tempted by the same serpentine and perverted Understanding which, framed originally to be the Inter- preter of the Reason and the ministering Angel of the Spirit, is henceforth sentenced and bound over to the ' . ice ot the Animal Nature, its needs and its cravines, dependent on the Senses for all its Materials, with the World of Sense for its appointed Sphere : " Upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life ". I have shown elsewhere, that as the Instinct of the mere intelligence differs in degree, not in kind, and circumstantially, not essentially, from the Vis VitsB, or vital Power, in tke assimilative and digestive functions of I ! 1 I Ml, ' ( 192 AIDS TO REFLECTION their complaints. For my part, I camiot but confess that to bCf which I feel and groan under, and by which all the world is miserable. I the stomach and other organs of Nutrition, even so the Understanding, in itself and distinct from the Reason and Conscience, differs in degree only from the Instinct in the Animal. It is still but " a beast of the field ", though " more subtle than any beast of the field '% and therefore in its corruption and perversion " cursed above any " — a pregnant Word ! of which, if the Reader wants an exposi- tion or paraphrase, he may find one more than two thou- sand years old among the fragments of the Poet Menander. (See Cumberland's Observer, No. CL. vol. iii. p. 289, 290.) This is the Understanding which in its " every thought " is to be brought " under obedience to Faith " ; which it can scarcely fail to be if only it be first subjected to the Reason, of which Spiritual Faith is even the Blossoming and the fructifying process. For it is indifferent whether I say that Faith is the interpenetration of the Reason and the Will, or that it is at once the Assurance and the Com- mencement of the approaching Union between the Reason and the Intelligible Realities, the Living and Substantial Truths, that are even in this life its most proper Objects. I have thus put the reader in possession of my own opinions respecting the Narrative in Qen. ii. and iii. "l^orrw o^p 8^, ws ifioi ye So/cet, 'iepos fivdos, &\rjdi7}/j.a, eixre^iffL [ikv ai^aarfia, ffwerob re fpuvav is dk rb irdv epfirjviois xar/fei. Or I might ask with Augustine, Why not both ? Why not at once Symbol and History ? or rather, how should it be otherwise ? Must not of necessity the first man be a Symbol of Man- kind ? in the fullest force of the word. Symbol, rightly defined — viz., A Symbol is a sign included in the Idea which it represents : ex. gr.y an actual 'part chosen to represent the whale, as a Up with a chin prominent is a Symbol of Man ; or a lower form or species of a higher in the same kind : thus, Magnetism is the Symbol of Vegetation, and of the vegetative and reproductive Power in Animals ; the Instinct of the Ant tribe or the Bee is a Symbol of the Human Understanding. And this definition of the won^ is of great practical importance, inasmuch as the Sym- APHORISMS ON SPIRITUAL RELIGION 193 IS Adam turned his back on the Sun, and dwelt in the Dark and the Shadow. He sinned, and brought evil into his Supernatural endowments, and lost the Sacra- ment and Instrument of ImmortaUty, the Tree of Life in the centre of the Garden*. He then fell under the evils of a sickly Body, and a passionate and ignor- ant Soul. His Sin made him sickly, his Sickness made him peevish : his sin left him ignorant, his bolical is hereby distinguished toto genere from the Allegoric and Metaphorical. But, perhaps, parables, allegories, and allegorical or typical applications, are incompatible with inspired Scripture ! The writings of St Paul are sufficient proof of the contrary. Yet I readily acknow- ledge that allegorical applicaiions are one thing, and allegorical interpretation another : and that where there is no ground for supposing such a sense to have entered into the intent and purpose of the sacred Penman, they are not to be commended. So far, indeed, am I from entertaining any predilection for them, or any favourable opinion of the Rabbinical Commentators and Traditionists, from whom the fashion was derived, that in carrying it as far as our own Church has carried it, I follow her judgment and not my own. But in the first place, I know but one other part of the Scriptures not universally held to be parabolical, which, not without the sanction of great authorities, I am disposed to regard as an Apologue or Parable, namely, the book of Jonah ; the reasons foj: believing the Jewish Nation collectively to be therein impersonated seeming to me unanswerable. (See the Appendix to The Statesman's Manual, Note II.) Secondly, as to the Chapters now in question — that such interpreta- tion is at least tolerated by our Church, I have the word of one of her most zealous Champions. And lastly, it is my deliberate and conscientious conviction that the proofs of such having been the intention of the inspired Writer or Compiler of the book of Genesis lie on the face of the Narrative itself. * Rom. V. 14. Query : Who were they, who had not sinned after the similitude of Adam's transgression ; and over whom notwithstanding death reigned ? N ^ \ 19i AIDS TO REFLECTION Ignorance made him foolish and unreasonable. His sin left him to his Nature : and by Nature, whoever was to be bom at all, was to be bom a child, and to do before he could understand, and to be bred under laws to which he was always bound, but which could not always be exacted ; and he was to choose when he could not reason, and had passions most strong when he had his understanding most weak ; and the more need he had of a curb, the ^ess strength he had to use it ! And this being the case of all the world, what was every man's evil became all men's greater evil ; and though alone it was very bad, yet when they came together it was made much worse. Like ships in a storm, every one alone hath enough to do to outride it ; but when they meet, besides the evils of the Storm, they find the intolerable calamity of their mutual con- cussion ; and every Ship that is ready to be oppressed with the tempest, is a worse Tempest to every Vessel against which it is violently dashed. So it is in Man- kind. Every man hath evil enough of his own, and it is hard for a man to live up to the rule of his own Reason and Conscience. But when he hath Parents and Children, Friends and Enemies, Buyers and Sellers, Lawyers and Clients, a Family and a Neighbourhood — ^then it is that every man dashes against another, and one relation requires what another denies ; and when one speaks another will contradict him ; and that which is well spoken is sometimes innocently mistaken ; and that upon a good cause produces an evil effect ; and by these, and ten thousand other concurrent causes, man is made more than most miserable. Comment — CIXc. (1) The first question we should put to ourselves when we have to read a passage that perplexes us in a work of authority, is : What does the writer mean by all this ? And the second question should be. What does he intend by all this ? In the passage before us, Taylor's meaning is not quite clear. A Sin is an Evil which has its ground or origin in the phoi that of a APHORISMS ON SPIRITUAL RELIGION 195 Agent, and not in the compulsion of Circumstances. Circumstances are compulsory from the absence of a power to resist or control them : and if this absence likewise be the effect of Circumstance (i.e. if it have been neither directly nor indirectly caused by the Agent himself) the Evil derives from the Circumstances ; and therefore (in the Apostle's sense of the word, Sin when he speaks of the exceeding sinfulness of Sin) such evil is not sin ; and the person who suffers it, or who is the compelled instrument of its infliction on others, may feel regret^ but cannot feel remorse. So Ukewise of the word origin, original, or originant. The reader cannot too early be warned that it is not appUcable, and, without abuse of language, can never be appUed, to a mere link in a chain of effects, where each, indeed, stands in the relation of a cause to those that follow, but is at the same time the effect of all that precede. For in these cases a cause amounts to little more than an antecedent. At the utmost it means only a con- diictor of the causative influence : and the old axiom. Causa causae causa causati, appUes, with a never- ending regress to each several link, up the whole chain of nature. But this (as I have elsewhere shown at large) is Nature : and no Natural thing or act can be called originant, or be truly said to have an origin* in ;'i: "i'. ] * This sense of the word is implied even in its meta- phorical or figurative use. Thus we may say of a Biver that it originates in such or such a. fountain ; but the water of a Carud is derived from such or such a River. The power which we call Nature, may be thus defined : A power subject to the Law of Continuity Lex Continui. In Naturd non datur Scdtus (There are no breaks in nature) which law the human understanding, by a necessity arising out of its own constitution, can conceive only under the form of Cause and Effect. That this form (or law) of Cause and Effect is (relatively to the world withotUf or to Things as they subsist independently of our perceptions) only a form or mode of thinking ; that it is a law inherent in the Understanding itself (just as the symmetry of the mis- i:\: 1 i •' I » im AIDS TO KliJFLECnON any other. The moment we assume an Origin in Nature, a true Beginning, an actual First — that cellaneous objects seen by the kaleidoscope inheres in {i.e. results from) the mechanism of the kaleidoscope itself) — this becomes evident as soon as we attempt to apply the pre- conception directly to any operation of Nature. For in this case we are forced to represent the cause as being at the same instant the effect, and vice versd the effect as being the cause — a relation which we seek to express by terms Action and Re-action ; but for which the term Reciprocal Action or the law of Reciprocity {germanic^ Wechsel- wirkung) would be both more accurate and more expressive. These are truths which can scarcely be too frequently impressed on the Mind that is in earnest in the wish to reflect aright. Nature is a Line in constant and con- tinuous evolution. Its beginning is lost in the Super- natural : and for our understandingy therefore, it must appear as a continuous line without beginning or end. But where there is no discontinuity there can be no origination, and every appearance of origination in Nature is but a shadow of our own casting. It is a reflection from our own Will or Spirit. Herein, indeed, the Will consists. This is the essential character by which will is opposed to Nature, as Spirit, and raised above Nature, 5,s self-deter- mining Spirit— this namely, that it is a power of originating an act or state. A young friend or, as he was pleased to describe himself, a pupU of miney who is beginning to learn to think, asked me to explain by an instance what is meant by " originating an act or state ". My answer was — This morning I awoke with a dull pain, which I knew from experience the Getting up would remove ; and yet by adding to the drowsiness and by weakening or depressing the volition {voluntas sensorialis seu mechanica) the very pain seemed to hold me backy to fix me (as it were) to the bed. After a peevish ineffectual quarrel with this painful disinclination, I said to myself : Let me count twenty, and the moment I come to nineteen I will leap out of bed. So said, and so done. Now should you ever find yourself in the same or in a similar state, and should attend to the Ooings-on within you, you will learn what I mean by originating an act. At ( as the to Exj on if APHORISMS ON SPIRITUAL RELIGION W moment we rise above Nature, and are compelled to assume a supernatural Power. {Oen. i. 1.) ■ — ■■'■ ■ ■' — " I l-l ■■' I !■■■ I IIIIII W I ■■ ■— ^1-» >■— — — — ^IM^i^— — >i^^MW*— — the same time you will see that it belongs exduaively to the Will (arbitrium) ; that there is nothing analogous to it in outward experiences ; and that I had, therefore, no way of explaining it but by referring you to an Act of your own, and to the pecuhar self- consciousness preceding and accompanying it. As we know what Life is by Being, so we know what Will is by Acting. That in willing (replied my young Friend) we appear to ourselves to constitute an actual Beginning and that this seems unique, and without any example in our sensible experience, or in the phaeno- mena of Nature, is an undeniable fa^it. But may it not be an illusion arising from our ignorance of the antecedent causes ? You may suppose this (I rejoined) That the soul of every man should impose a Lie on itself ; and that this Lie, and the acting on the faith of its being the most important of all truths and the most real of all realities, should form the main contra - distinctive character of Humanity, and the only basis of that distinction between Things and Persons on which our whole moral and criminal Law is grounded — You can suppose this ! I cannot, as I could in the case of an arithmetical or geometrical proposition, render it impossible for you to suppose it. Whether you can reconcile such a supposition with the belief of an all-wise Creator, is another question. But, taken singly, it is doubtless in your power to suppotkJ this. Were it not, the belief of the contrary would be no subject of a Comwxindy no part of a moral or religious Duty. You would not, however, suppose it without a reason. But all the pretexts that ever have been or ever can be offered for this supposition, are built on certain Notions of the Under- standing that have been generalized from Conceptions ; which conceptions, again, are themselves generalized or abstracted from objects of Sense. Neither the one nor the other, therefore, have any force except in application to objects of Sense and within the sphere of sensible Experience. What but absurdity can follow, if you decide on Spirit by the laws of Matter ? if you judge that which, if it be at all, must be ^ttper-sensual, by that faculty of your mind, the very definition of which is " the faculty \' '11 i ill :l:;i'"i i ■ i : H 1- i-l 108 AIDS TO REFLECTION (2) It will be an equal oonvenienoe to myself and to my readers, to let it be agreed between us, that we will feneralize the word Circumstance, so as to understand y it, as often as it occurs in this Comment, all and everjrthing not connected with the Will, past or present, of a Free Agent. Even though it were the blood in the chambers of his Heart, or his own inmost Sensa- judging according to Sense ? ** These then are unworthy the name of reasons : they are only pretexts. But vnthout reason to contradict your own Consciousness in defiance of your own Conscience, is contrary to Reason. Such and such Writers, you say, have made a great sensation. If so, I am sorry for it ; but the fact I take to be this. From a variety of causes the more austere Sciences have fallen into discredit, and Impostors have taken advantage of the general ignorance to give a sort of mysterious and terrific importance to a parcel of trashy Sophistry, the Authors of which would not have employed themselves more irration- ally in submitting the works of Raphael or Titian to Canons of Criticism deduced from the Sense of Smell. Nay, less so. For here the Objects and the Organs are only dis- parate : while in the other case they are absolutely diverse. I conclude this note by reminding the reader, that my first object is to make myself understood. When he is in full possession of my meaning, then let him consider whether it deserves to be received as the troth. Had it been my immediate purpose to make him believe me as well as under- stand me, I should have thought it necessary to warn him that a finite Will dc^s indeed originate an act, and may originate a state of being ; but yet only in and for the Agent himself. A finite Will constitutes a true Beginning ; but with regard to the series of motions and changes by which the free act is manifested and made effectvm, the finite Will gives a beginning only by co-incidence with that absolute Will, which is at the same time Infinite Poweb ! Such is the language of Religion, and of Philosophy too in the last instance. But I express the same truth in ordinary language when I say, that a finite Will, or the Will of a finite Free-agent, acts outwardly by confluence with the Laws of Nature. ^ APHORISMS ON SPIRITUAL RELIGION IW tions, we will regard them as circumstarUidl, extrinsie^ or jrom wUhovt, (3) In this sense of the word Original, and in the sense before g^ven of Sin, it is evident that the phrase, Original Sin, is a Pleonasm, the epithet not adding to the thought, but only enforcing it. For if it be Sin, it must be original : and a State or Act, that has not its origin in the will, may be calamity, deformity, disease, or mischief; but a Sin it cannot be. It is not enough that the Act appears voluntary, or that it is intentional ; or that it has the most hs.teful passions or debasing appetite for its proximate cause and accompaniment. All these may be found in a Mad-house, where neither Law nor Humanity permit us to condemn the Actor of Sin. The Reason of Law declares the Maniac not a Free- Agent ; and the verdict follows of course — ^Not guilty. Now Mania, as dis- tinguished from Idiocy, Frenzy, Delirium, Hypo- chondria, and Derangement (the fast term used specifi- cally to express a suspension or disordered state of the Understanding or Adaptive Power) is the Occultation or Eclipse of Reason, as the Power of ultimate ends. The Maniac, it is well known, is often found clever and inventive in the selection and adaptation of means to his ends ; but his ends are madness. He has lost his Reason. For though Reason, in finite Beings,, is not the Will — or how could the will be opposed to the Reason ? — ^yet it is the condition, the sine qua non (indispensable condition) of a j^ree-will. (4) We will now return to the Extract from Jeremy Taylor on a theme of deep interest in itself, and trebly important from its hearings. For without just and distinct views respecting the Article of Original Sin, it is impossible to understand aright any one of the peculiar doctrines of Christianity. Now my first com- plaint is, that the eloquent Bishop, while he admits the faxit as established beyond controversy by universal experience, yet leaves us wholly in the dark as to the main point, supplies us with no answer to the principal I. i' ' 4 900 AIDS TO REI^EOnOK question — why he names it Original Sin ? It cannot be said, We know what the Bishop meana, and what matters the name ? for the nature of the fact, and in what light it should be regarded by us^ depends on the nature of our answer to the question, whether Original sin is or is not the right and proper designation. I can imagine the same quantum of aufferingSf and yet if I had reason to regard them as symptoms of a com- mencing Change, as pains of growth, the temporary deformity and misproportions of immaturity, or (as in the final sloughing of the Caterpillar) as throes and struggles of the waxing or evolving Psyche, I should think it no stoical flight to doubt, how far I was author- ized to declare the Circumstance an Evil at all. Most assuredly I would not express or describe the fact as an evil having an origin in the Sufferers themselves or as Sin. (6) Let us, however, waive this objection. Let it be supposed that the Bishop uses the word in a differ- ent and more comprehensive Sense, and that by Sin he understands Evil of all kind connected with or resulting from Actions — though I do not see how we can represent the properties even of inanimate Bodies (of poisonous substances for instance) except as Acts resulting from the constitution of such bodies ! Or if this sense, though not unknown to the Mystic Divines, should be too comprehensive and remote, we will sup- pose the Bishop to comprise under the term Sin, the Evil accompanying or consequent on human Actions and Purposes : — though here too, I have a right to be informed, for what reason and on what grounds Sin is thus limited to human Agency ? And truly, I should be at no loss to assign the reason. But then this reason would instantly bring me back to my first definition ; and any other reason, than that the human Agent is endowed with Reason, and with a Will which can place itself either in subjection or in opposition to his Reason — in other words, that Man is alone of all known Animals a responsible Creature — I neither know nor can imagine. APHORISMS ON SPIRITUAL RELIGION 201 (6) Thus, then, the Sense which Taylor — and with him the Antagonists generally of this Article as pro- pounded by the first Reformers — attaches to the words. Original Sin, needs only be carried on into its next consequence, and it will be found to imply the sense which I have given — namely, that Sin is Evil having an Origin. But inasmuch as it is evil, in God it cannot originate : and yet in some Spirit {i.e. in some supernatural power) it mtist. For in Nature there is no origin. Sin therefore is spiritual Evil : but the spiritual in Man is the Will. Now when we do not refer to any particular Sins, but to that state and constitution of the Will, which is the ground, condition, and common Cause of all Sins ; and when we would further express the truth, that this corrupt Nature of the Will must in some sense or other be considered as its own act, that the corruption must have been self - originated ; — in this case and for this purpose we may, with no less propriety than force, entitle this dire spiritual evil and source of all evil, that is absolutely such, Original Sin. (I have said, " the corrupt Nature of the Will." I might add, that the admission of a Nature into a spiritual essence by its own act is a corruption.) 7. Such, I repeat, would be the inevitable con- chision, if Taylor's Sense of the term were carried on into its immediate consequences. But the whole of his most eloquent Treatise makes it certain that Taylor did not carry it on: and consequently Original Sin, according to his conception, is a Calamity which, being common to all men, must be supposed to result from their common Nature : in other words, the universal Calamity of Human Nature ! 8. Can we wonder, then, that a mind, a heart, like Taylor's should reject, that he should strain ]lis facul- ties to explain away, the beUef that this Calamity, so dire in itself, should appear to the All-merciful God a rightful cause and motive for inflicting on the wretched Sufferers a Calamity infinitely more tremendous ? nay, that it should be incompatible with Divine Justice not N )\ II I tl "Pi :l MJ» 202 AIDS TO REFLECTION to punish it by everlasting torment ? Or need we be surprised if he found notlnne, that could reoonoile hiii mind to such a belief, in the circumstance that the acts now consequent on this Calamity and either directly or indirectlpr effects of the same were, five or six thousand years ago m the instance of a certain Individual and nis AccompUce, anterior to the Calamity, and the Cause or Occasion of the same 7 that what m all other men is Disease, in these two Persons was OuiU f that what in us is hereditary, and consequently Nature, in them was original, and consequently Sin f Lastly, might it not be presumed that so enlightened, and at the same time so affectionate, a Divine, would even fervently disclaim and reject the pretended justifications of God grounded on flunsy ancilogies drawn from the imper- fections of human ordinances and human justice- courts — some of very doubtful character even as numan Institutes, and all of them just only as far as they are necessary, and rendered necessary chiefly by the weak- ness and wickedness, the limited powers and corrupt passions, of mankind ? The more confidently miffht this be presumed of so acute and practised a Loddan as Jeremy Taylor, in addition to his other eztraormnary Gifts, is known to have been, when it is demonstrable that the most current of these justifications rests on a palpable equivocation, viz., the gross misuse of the word Bighti*. An instance will explain my meaning. ■■■■■— 11 II I— ■ — M II ■■ I -■ ■ I — » — I.- I.I--- I 11 !■■■! — —— i— — — — —^P^P— g« * It may conduce to the readier comprehenBion of this point if I say, that the Equivoque consists in confounding the almost technical Sense of the Noun Substantive, Right (a sense most often determined by the genitive case follow* ing, as the Right of Property, the Right of Husbands to chastise their Wives, and so forth), with the popular sense of the Adjective, right : though this likewise has, if not a double sense, yet a double application — the first, when It is used to express the fitness of a mean to a relative End, ex. gr, ^^ the right way to obtain the right distance at which a Picture should be examined", &c. ; and the other, when it expresses a perfect conformity and commensurateness APHORISMS ON SPIRITUAL RELIGION 203 In as far as, from the known frequency of dishonest or misohievous persons, it may have been foimd necessary, in so far is the Law justifiaole in giving Landowners the right of proceeding against a neighbour or fellow-citizen for even a slight trespass on that which the Law has made their Property: nay, of proceeding in sundry instances criminally lacken Lch the orce, a )iily by are the that I imount perfect L " with grace " ;d. As is recti- } of his )rs and he was 3. The riptural nent to I to his offcpring, and through them to all his posterity, t.e. to all mankind. They were barn diseased in mind, body, and will. For what less than disease can we call a necessity of error and a predisposition to sin and sick- ness ? Taylor, indeed, aasertSt that though perfect Obedience became incomparably more difficult, it was not, however, absolutely impoesihle. Yet he himself admits that the contrary was universal ; that of the countless miUions of Adam's Posterity, not a single individual over realized, or approached to the realiza- tion of, this possibility ; and (if my memory* does not deceive me) Taylor himself has elsewhere exposed — and if he has not, yet Common Sense will do it for him — the sophistry in asserting of a whole what may be true of the whole, but is in fact true only of each of its component parts. Any one may snap a horse-hair : therefore, any one may perform the same feat with the horse's tail. On a level floor (on the hardened sand, for instance, of a sea-beach) I chalk two parallel straight lines, with a width of eight inches. It is possible for a man, with a bandace over his eyes, to keep within the path for two or three paces : therefore, it is po«- sible for him to walk blindfold for two or three leagues without a single deviation ! And this possibility would suffice to acquit me of injustice^ though I had placed man-traps within an inch of one line, and knew that there were pitfalls and deep wells beside the other ! (10) This assertion, therefore, without adverting to its discordance with, if not direct contradiction to, the tenth and thirteenth Articles of our Church, I shall not, I trust, be thought to rate below its trae value, if I treat it as an infinitesimal possibiUty that may be safely dropped in the calculation: and so * I have since this page was written, met with several passages in the Treatise on Repentance, the Holy Living and Holy Dying, and The Worthy Communicant, in which the Bishop asserts without scruple the impossibility of total obedience ; and on the same grounds as X have given« > • L fill 206 AIDS TO REFLECTION 6« proceed with the argument. The consequence, then, of Adam's Crime was, by a natural necessity, inherited by Persons who could not (the Bishop affirms) in any sense have been accompUces in the crime or partakers in the guilt : and yet consistently with the divine HoUness, it was not possible that the same perfect Obedience should not be required of them. Now, what would the Idea of Equity, what would the Law inscribed by the Creator in the heart of Man, seem to dictate in this case ? Surely, that the supplementary Aids, the supernatural Graces, correspondent to a Law above Nature, should be increased in proportion to the diminished strength of the Agents, and the increased resistance to be overcome by them ! But no ! not only the consequence of Adam's act, but the penalty due to his crime, was perpetuated. His descendants were despoiled or left destitute of these Aids and Graces, while the obUgation to perfect obedience was continued; an obhgation, too, the nonfulfilment of which brought with it Death and the unutterable Woe that cleaves to an immortal Soul for ever aUenated from its Creator. (11) Observe, Reader ! all these reavUs of Adam's Fall enter into Bishop Taylor's scheme of Original Sin equally as into that of the first Reformers. In this respect the Bishop's doctrine is the same with that laid down in the Articles and Homilies of the Estab- lished Church. The only difference that has hitherto appeared, consists in the aforesaid mathematical possi- bility of fulfilHng the whole Law, which in the Bishop's scheme is affirmed to remain still in human Nature, or (as it is elsewhere expressed) in the Nature of the human Will*. But though it were possible to grant * Availing himself of the equivocal sense, and (I most readily admit) the injudicious use, of the word " free " in the — even on this account — fatdty phrase, " free only to sin" Jeremy Taylor treats the notion of a power in the Will of determining itself to Evil without an equal power of APHORISMS ON SPIRITUAL RELIGION 207 this existence of a power in all men, which in no one man was ever exempUfied, and where the non-actuaUza- tion of such power is, a priori, so certain, that the belief or imagination of the contrary in any Individual is expressly given us by the Holy Spirit as a test, whereby it may be known that the truth is not in him ? as an infalUble sign of imposture or self-delusion ! — though it were possible to grant this, which, consist- ently with Scripture and the principles of reasoning which we apply in all other cases, it is not possible to grant ; and though it were possible Ukewise to overlook the glaring sophistry of concluding in relation to a series of indeterminate length, that whoever can do any one, can therefore do all ; a conclusion, the determining itself to Good, as a " foolery ". I would this had been the only instance in his " Deus Justificatus " of that inconsiderate contempt so frequent in the polemic treatises of minor Divines, who will have Ideas of Reason, Spiritual Truths that can only be spiritually discerned, translated for them into adequate conceptions of the Understanding. The great articles of Corruption and Redemption are propounded to us as Spiritual Mysteries ; and every interpretation, that pretends to explain them into comprehensible notions, does by its very success furnish presumptive proof of its failure. The acuteness and logical dexterity, with which Taylor has brought out the falsehood or semblance of falsehood in the Calvinistio scheme, are truly admirable. Had he next concentered his thoughts in tranquil meditation, and asked himself : What then is the truth ? If a Will be at all, what must a will be ? — he might, I think, have seen that a Nature in a Will implies already a Corruption of that Will ; that a Nature is as inconsistent with freedom as free choice with an incapacity of choosing aught but evil. And lastly, a free power in a Nature to fulfil a Law above Nature ! — I, who love and honour this good and great man with all the reverence that can dwell " on this side idolatry ", dare not retort on this assertion the charge of Foolery ; but I find it a Paradox as startling to my Reason as any of the hard sayings of the Dort Divines were to his Understanding, m 208 AIDS TO REFLECTION \m I!' : I I I : I ! 1 i : futility of which must force itself on the common-sense of every man who understands the proposition ; — still the question will arise — Why, and on what principle of equity, were the unoffending sentenced to be born with so fearful a disproportion of their powers to their duties ? Why were they subjected to a Law, the ful- filment of which was all but impossible, yet the penalty on the failure tremendous ? Admit that for those who had never enjoyed a happier lot, it was no punishment to be made to inhabit a ground which the Creator had cursed, and to have been born with a body prone to sickness, and a Soul surrounded with temptation, and having the worst temptation within itself in its own temptibilUy ! To have the duties of a Spirit with the wants and appetites of an Animal ! Yet on such im- perfect Creatures, with means so scanty and impedi- ments so numerous, to impose the same task-work that had been required of a Creature with a pure and entire nature, and provided with super-natural Aids — if this be not to inflict a penalty ! — ^Yet to be placed under a Law, the difficulty of obeying which is infinite, and to have momently to struggle with this difficulty, and to live in momently hazard of these consequences — if this be no punishment ! — words have no correspond- ence with thoughts, and thoughts are but shadows of each other, shadows that own no substance for their anti-type ! (12) Of such an outrage on common-sense, Taylor was incapable. He himself, calls it a penalty ; he admits that in efltect it is a punishment : nor does he seek to suppress the question that so naturally arises out of this admission — On what principle of Equity were the innocent offspring of Adam punished at all ? He meets it, and puts in an answer. He states the problem, and gives his solution — namely, that " God on Adam*s Account was so exasperated with Mankind, that being angry he would still continue the punish- ment ! " The case (says the Bishop) is this : " Jona- than and Michal were Saul's Children. It came to IS APHORISMS ON SPIRITUAL RELIGION 209 >n-sense [ ; — still irinciple be born to their the ful- penalty ose who ishment itor had Drone to ion, and its own (vith the mch im- impedi- 'ork that id entire (—if this 3d under lite, and ilty, and uences — Tespond- adows of for their 5, Taylor tlty ; he does he lly arises Equity at all ? bates the at " God \iankind, punish- " Jona- came to pass, that seven of Saul's Issue were to be hanged : all equally innocent, equally culpable ". [Before I quote further, I feel myself called on to remind the Reader, that these two last words were added by Jeremy Taylor without the least grounds of Scrij^ure, according to which, (2 Samuel, xxi.) no crime was laid to their charge, no blame imputed to them. Without any pretence of culp- able conduct on their part, they were arraigned as Chil- dren of Saul, and sacrificed to a point of state-expedience. In recommencing the quotation, therefore, the Reader ought to let the sentence conclude wUh the words'] " all equally innocent. David took the five Sons of Michal, for she had left him unhandsomely. Jonathan was his friend : and therefore he spared his Son, Mephibosheth. Now here it was indifferent as to the guilt of the per- sons {Bear in mind Reader ! that no guilt was attached to either of them !) whether David should take the Sons of Michal or Jonathan ; but it is likely that as upon the kindness that David had to Jonathan, he spared his son ; so upon the just provocation of Michal, he made that evil fall upon them, which, it may be, they should not have suffered, if their mother had been kind. Adam was to God, as Michal to David ". (Taylor's Polem. Tracts., p. 711.) (13) This Answer, this Solution proceeding too from a Divine so pre-eminently gifted, and occurring (with other passages not less starthng) in a vehement refuta- tion of the received doctrine on the express ground of its opposition to the clearest conceptions and best feelings of mankind — this it is, that surprises me ! It is of this that I complain ! The Almighty Father exasperated with those, whom the Bishop has himself in the same treatise described as " innocent and most unfortunate " — the two things best fitted to conciHate love and pity I Or though they did not remain inno- cent, yet those whose abandonment to a mere nature, while they were left amenable to a law above nature, he afi&rms to be the irresistible cause, that they one and all did sin ! And this decree illustrated and justified ;'t 1. \ I I 111 210 AIDS TO REPLECTIOiN li^ by its analogy to one of the worst actions of an im- perfect Mortal ! Let such of my readers as possess the volume of Polemical Discourses, or the opportunity of consulting it, give a thoughtful perusal to the pages from 869 to 893 {Third Edition^ enlarged, 1674). I dare anticipate their concurrence with the judgment which I here transcribe from the blank space at the end of the Deus Justificatus in my own Copy ; and which, though twenty years have elapsed since it was written, I have never seen reason to recant or modify. '* This most eloquent Treatise may be compared to a Statue of Janus, with the one face, which we must suppose front- ing the Calvinistic Tenet, entire and fresh, as from the Master's hand: beaming with Hfe and force, witty scorn on the Lip, and a Brow at once bright and weighty with satisfjring reason ! the other, looking toward the * something to he 'put in its place,^ maimed, featureless, and weather-bitten into an almost visionary confusion and indistinctness ". (14) With these expositions I hasten to contrast the scriptural article respecting Original Sin, or the corrupt and sinful Nature of the Human Will, and the beUef which alone is required of us, as Christians. And here the first thing to be considered, and which will at once remove a world of error, is : that this is no Tenet first introduced or imposed by Christianity, and which, should a man see reason to disclaim the authority of the Gospel, would no longer have any claim on his attention. It is no perplexity that a man may get rid of by ceasing to be a Christian, and which has no existence for a philosophic Deist. It is a Fact, affirmed, indeed, in the Christian Scriptures alone with the force and frequency proportioned to its consummate im- portance ; but a fact acknowledged in every Religion that retains the least gUmmering of the patriarchal faith in a God infinite, yet personal ! A Fact assumed or impHed as the basis of every Refigion, of which any relics remain of earUer date than the last and total Apostacy of the Pagan World, when the faith in the APHORISMS ON SPIRITUAL RELIGION 211 n im- ss the ity of pages I dare which of the though I have B most itue of 3 front- om the , witty veighty ard the ;ureles8, mfusion rast the corrupt le beUef nd here at once net first which, ority of L on his nay get L has no iffirmed, he force late im- Religion briarchal [assumed lich any id total Ih in the great I am, the Creator, was extinguished in the sensual polytheism, which is inevitably the final result of Pantheism or the Worship of Nature ; and the only form under which the Pantheistic Scheme — that, ac- cording to which the World is God, and the material universe itself the one only absolute Being — can exist for a People, or become the popular Creed. Thus in the most ancient Books of the Brahmins, the deep sense of this Fact, and the doctrines groimded on obscure traditions of the promised remedy, are seen struggling, and now gleaming, and now flashing, through the Mist of Pantheism, and producing the incongruities and gross contradictions of the Brahmin Mythology: while in the rival Sect — in that most strange Phsenomenon, the religious Atheism of the Buddhists ! with whom God is only universal Matter considered abstractedly from all particular forms — the Fact is placed among the delusions natural to man, which, together with other superstitions grounded on a supposed essential difierence between Right and Wrong, the Sage is to decompose and precipitate from the menstruum of his more refined apprehensions ! Thus in denying the Fact, they virtually acknowledge it. (16) Froru the remote East turn to the mythology of Minor Asia, to the Descendants of Javan who dwelt in the tents of Shem and possessed the Isles. Here again and in the usual form of an historic Solution, we find the same Fact, and as characteristic of the Human Race, stated in that earliest and most venerable Mjrthus (or Symbolic Parable) of Prometheus — that truly wonderful Fable, in which the characters of the re- bellious Spirit and of the Divine Friend of Mankind {Qebs i\dvdpu)iros) are united in the same Person ; and thus in the most striking manner noting the forced amalgamation of the Patriarchal Tradition with the "ncongruous Scheme of Pantheism. This and the connected tale of lo, which is but the sequel of the Prometheus, stand alone in the Greek Mythology, in ^1 ' ' t,i- It 212 AIDS TO RErLECTION i ; : M u II I I ! .1 II which elsewhere both Gods and Men are mere Powers and Products of Nature. And most noticeable it is, that soon after the promulgation and spread of the Gospel had awakened the moral sense, and had opened the eyes of its wiser Enemies to the necessity of pro- viding some solution of this great problem of the Moral World, the beautiful Parable of Cupid and Psyche was brought forward as a rival Fall of Man : and the fact of a moral corruption connatural with the human race was agpjn recognized. In the assertion of OEiorNAL Sin the Greek Mythology rose and set. (16) But not only was the fad acknowledged of a Law in the Nature of Man resisting the Law of God. (And whatever is placed in active and direct Oppugnancy to the Good is, ipso facto, by the fact positive EviL) It was Hkewise an acknowledged Mystery, and one which by the nature of the Subject must ever remain such — a problem, of which any other solution, than the statement of the Fact itself, was demonstrably impossible. That it is so, the least reflection wiU suffice to convince every man, who has previously satisfied himself that he is a responsible Being. It follows necessarily from the postulate of a responsible Will Refuse to grant this, and I have not a word to say. Concede this and you concede all. For this is the essential attribute of a Will, and contained in the very idea, that whatever determines the Will acquires this power from a previous determination of the Will itself. The Will is ultimately self-determined, or it is no longer a Will under the law of perfect Freedom, but a Nature under the mechanism of Cause and E£Pect. And if by an Act, to which it had determined itself, it has subjected itself to the determination of Nature (in the language of St. Paul, to the Law of the Flesh), it receives a nature into itself, and so far it becomes a Nature: and this is a corruption of the Will and a corrupt Nature. It is also a Fall of Man, inasmuch as his Will is the condition of his Personality ; the ground and condition of the attribute which ccnstitutes him III APHORISMS ON SPIRITUAL RELIGION 213 Powers ) it is, of the opened of pro- of the id and • Man : ith the jsertion 1 set. fa Law (And ignancy eEviL) md one remain »n, than nstrably ion will •eviously 3ing. It }ponsible word to )r this is 3d in the acquires the Will I, or it is dom, but id Effect. 1 itself, it Mature (in Flesh), it )ecomes a JiXL and a ismuch as he ground tutes him Man. And the ground work of Personal Being is a capacity of acknowledging the Moral Law (the Law of the Spirit, the Law of Freedom, the Divine Will) as that which should, of itself, suffice to determine the Will to a free obedience of the Law, the Law working therein by its own exceeding lawfulness*. This, and this alone, is positive Good ; good in itself, and in- dependent of all relations. Whatever resists and, as a positive force, opposes this in the Will is therefore evil. But an Evil in the Will is an evil Will ; and as all moral Evil {i.e. all evil that is evil without reference to its contingent physical consequences) is of the Will, this evil Will must have its source in the Will. And thus we might go back from act to act, from evil to evil, ad infinitum, without advancing a step. We call an Individual a had Man, not because an action is contrary to the Law, but because it has led us to conclude from it some, Principle opposed to the Law, some private Maxim or By-law in the Will con- trary to the imiversal Law of right Reason in the Con- science, as the Ground of the action. But this evil Principle again must be grounded in some other Prin- ciple which has been made determinant of the Will by the Will's own self-determination. For if not, it must have its ground in some necessity of Nature, in some instinct or propensity imposed, not acquired, another's work not our own. Consequently, neither Act nor Principle could be imputed ; and relatively to the Agent, not original, not Sin. (18) Now let the grounds, on which the fact of an Evil inherent in the Will is affirmable in the instance of any one Man, be supposed equally appUcable in every instance, and concerning all men: so that the fact is asserted of the Individual, not, because he has committed this or that crime, or because he has shown * If the Law worked on the Will, it would be the working of an extrinsic, alien force, and as St. Paul profoundly argues, prove the Will sinful. ) -5 '! m M 214 AIDS TO REFLECTION himself to be this or that Man, but simply because he is a Man. Let the evil be supposed such as to imply the impossibility of an ludividuars referring to any particular time at which it might be conceived to have commenced, or to any period of his existence at which it was not existing. Let it be supposed, in short, that the subject stands in no relation whatever to Time, can neither be called in time nor oiU of time ; but that all relations of Time are as alien and heterogeneous in this question, as the relations and attributes of Space (north or south, round or sqjuare, thick or thin) are to our Affections and Moral Feelings. Let the reader suppose this, and he will have before him the precise import of the scriptural doctrine of Original Sin ; or rather of the Fact acknowledged in all Ages, and recog- nized but not originating, in the Christian Scriptures. (19) In addition to this Memento it will be well to remind the Inquirer, that the stedfast conviction of the existence, personahty, and moral attributes of God is pre-supposed in the acceptance of the Gospel, or re- quired as its indispensable preliminary. It is taken for granted as a point which the hearer had already decided for himself, a point finally settled and put at rest : not by the removal of all aifficulties, or by any such increase of Insight as enabled him to meet every objection of the Epicurean or the Sceptic with a full and precise answer; but because he had convinced himself that it was folly as well as presumption in so imperfect a Creature to expect it ; a [orality, bsorbed ulus, or ies and koraUty subject) sUum of lemes of 3rest, or ng them which aot here leir own rticular, bo which 3 foreign , or the lude the }he same irence to r springs ;h exists only by its unity with the will of God, its inherence in the Word of God, and its communion with the Spirit of God — that (according to the principles of Moral Science) is oood — ^it is light and Righteousness and very Truth. Whatever seeks to separate itself from the Divine Principle, and proceeds from a false centre in the Agent's particular Will, is evil — a work of darkness and contradiction ! It is Sin and essential Falsehood. Not the outward Deed, constructive, de- structive, or neutral, not the Deed as a possible Object of the Senses, is the Object of Ethical Science. For this is no Compost, Collectorium, or Inventory of Single Duties : nor does it seek in the *' multitudinous Sea ", in the predetermined waves, tides and currents of Nature, that freedom which is exclusively an attri- bute of Spirit. Like all other pure Sciences, whatever it enunciates, and whatever it concludes, it enunciates and concludes dbaolvtdy. Strictness is its essential Character : and its first Proposition is, " Whosoever shall keep the whole law, and yet offend in one point, he is guilty of all " * {James ii. 10). For as the Will or Spirit, the Source and Substance of Moral Good, is one and all in every part, so must it be the totality, the whole articulated Series of Single Acts, taken as Unity, that can alone, in the severity of Science, be [* The law is a unity of the manifold, a synthesis whereof the separate commandments are but the analysis. The keeping of the law impUes the observation of the whole, even as the only boundary between good and evil. Who- ever shall break through this boundary in any one point, hath broken the Unity, trodden the path to wickedness, and thereby laid himself open to the charge of breaking the wholeness of that in which integrity is the sole perfection. It is the entirety of the law which is the secure division between the kingdoms of goodness and evil, and the sin which hath broken down this division in any one point is the sin which hath destroyed the wholeness of the law. He who offends in one point is guilty of all, they having connected.] % 'I : i ^1 222 AIDS TO REFLECTION \} recognized as the proper Counterpart and adequate Representative of a good Will. It is in this or that limb, or not rather in the whole body, the entire Organismus, that the Law of Life reflects itself ? Much less, then, can the Law of the Spirit work in fragments. Aphorism CXII. (1) Wherever there exists a per- manent'*' Learned Class, having authority and possess- ing the respect and confidence of the country, and wherever the Science of Ethics is acknowledged, and taught in this class as a regular part of a learned educa- tion to its future Members generally, but as the special study and indispensable groundwork of such as are intended for Holy Orders ; — there the Article of Original , Sin will be an Axiom of Faith in all Classes. Among ' the Learned an undisputed truth, and with the People a fact, which no man imagines it possible to deny, the Doctrine, thus inwoven in the faith of all, and co- eval with the consciousness of each, will for each and all possess a reaUty, svbjective indeed, yet virtually equivalent to that which we intuitively give to the Objects of our Senses. (2) With the Learned this will be the case : because the Article is the first — ^I had almost said, spontaneous — ^product of the Application of Moral Science to His- * A Learned Order must be supposed to consist of three Gasses. First, those who are employed in adding to the existing Sum of Power and Knowledge. Second, and most numerous Glass, those whose office it is to diffuse through the community at large the practical Results of Science, and that kind and degree of knowledge and cultivation, which for all is requisite or clearly useful. Third, the Formers and Instructors of the Second — in Schools, Halls, and Universities, or through the medium of the Press. The second Class includes not only the Parochial Clergy, and all others duly ordained to the Ministerial Office, but Ukewise all the members of the Legal and Medical Profes- sions, who have received a learned education under accredited and responsible Teachers. APHORISMS ON SPIRITUAL RELIGION 223 : ri tory, of which it is the Interpreter. A Mystery in its own right « .md by the necessity and essential character of its Subject — (for the Will, like the Life, in every act and product presupposes itself, a Past always present, a Present that evermore resolves itself into a Past !) — the Doctrine of Original Sin gives to all the other Mysteries of ReHgion a common Basis, a con- nection of dependency, an intelligibiUty of relation, and total harmony, that supersede extrinsic proof. There is here that same proof from unity of purpose, that same evidence of Symmetry, which in the contem- plation of a human skeleton, flashed conviction on the mind of Galen, and kindled meditation into a hymn of praise. (3) Meanwhile, the People, not goaded into doubt by the lesson: «nd examples of their Teachers and Superiors, no . iwn away from the Fixed Stars of Heaven, the i^.u, and magnitude of which are the same for the naked eye of the Shepherd as for the Telescope of the Sage — from the immediate truths, I mean, of Reason and Conscience to an exercise, to which they have not been trained, of a Faculty which has been imperfectly developed, on a Subject not within the sphere of the Faculty nor in any way amenable to its judgment ; the People will need no arguments to receive a doctrine confirmed by their own experience from within and from without, and intimately blended with the most venerable traditions common to all races, and the Traces of which linger in the latest twilight of Civilization. (4) Among the revulsions consequent on the brute bewilderments of a godless Revolution, a great and active Zeal for the Interests of Religion may be one. I dare not trust it, till I have seen what it is that gives ReUgion this interest, till I am satisfied that it is not the Interests of this World; necessary and laudable interests, perhaps, but which may, I dare beHeve, be secured as effectually and more suitably by the Pru- dence of this World, and by this World's powers and 1 im 'I ill > 1 224 AIDS TO REFLECTION nil I '9" I motives. At all events, I find nothing in the fashion of the day to deter mo from adding, that the Reverse of the preceding — that where BeUgion is valued and patronised as .' supplement of Law, or an Aid extra- ordinary of Pc iico ; where Moral Science is exploded as the mystic Jargon of Dark Ages ; where a lax System of Consequences, by which every iniquity on earth may be (and how many have been !) denounced and defended with equal plausibiUty, is pubHcly and authoritatively taught as Moral Philosophy ; where the Mysteries of BeUgion, and Truths supersensual, are either cut and squared for the comprehension of the Understanding, " the faculty of judging according to Sense", or desperately torn asunder from the. Reason, nay, fanatically opposed to it : lastly, where Private* Interpretation is everything and the Church * The Author of The Statesman's Manual must be the most inconsistent of men, if he can be justly suspected of a leaning to the Bomish Church ; or if it be necessary for him to repeat his fervent Amen to the Wish and Prayer of our late good old King^ that every Adult in the British Empire should be able to read his Bible, and have a Bible to read ! Nevertheless, it may not be superfluous to declare, that in thus protesting against the license of private interpretation, the Editor does not mean to con- demn the exercise or deny the right of individual judgment. He condemns only the pretended right of every Individual, competent and incompetent, to interpret Scripture in a sense of his own in opposition to the judgment of the Church, without knowledge of the Originals or of the Languages, the History, Customs, Opinion and Contro- versies of the Age and Country in which they were written ; and where the interpreter judges in ignorance or in con- tempt of iminterrupted Tradition, the unanimous Consent of Fathers and Councils, and the universal Faith of the Church in all ages. It is not the attempt to form a judg- ment, which is here called in question ; but the grounds, or rather the no-grou7ids on which the judgment is formed and relied on — the self-willed and separative {schismatic) Setting-up (hceresis) : see note to 'page 16. APHORISMS ON SPIRITUAL RELIGION 225 Eishion overse d and extra- ploded a lax ity on mnced ly and where ensual, sion of wording m the where > Church be the ted of a jary for cayer of British a Bible lous to )ense of to con- igment. ividual, ire in a of the of the Contro- mitten ; in con- Consent of the a jndg- TTOunds, formed iismatic) nothing — there the Mystery of Original Sin will be either rejected, or evaded, or perverted into the mon- strous fiction of Hereditary Sin, Guilt inherited ; in the Mystery of Redemption metaphors will be ob- truded for the reaUty ; and in the mysterious Ap- purtenants and Symbols of Redemption (Regeneration, Grace, the Eucharist, and Spiritual Communion) the reaUties will be evaporated into metaphors. Aphorism CXIII. As in great Maps or Pictures ycu will see the border decorated with meadows, fountains, flowers, &c. represented in it, but in the middle you have the main design, so amongst the works of God is it with the fore-ordained Redemption of Man. All his other works in the world, all the beauty of the creatures, the succession of ages and the things that come to pass in them, are but as the border to this as the Mainpiece. But as a fooUsh unskilful beholder, not discerning the excellency of the principal piece in such maps or pictures, gazes only on the fair Border, and goes no farther — thus do the greatest part of us as to this great Work of God, the redemption of our personal Being, and the re-union of the Human with the Divine, by and through the Divine Humanity of the Incamat'O Word. Aphorism CXIV. It is a hard matter, yea, an im- possible thing for thy human strength, whosoever thou art (without God's assistance), at such a time when Moses sett«th on thee with the Law (see Aphorism My fixed Principle is : that a Christianity without a Church exercising Spirituaij Authority is Vanity and Dissolution. And my belief is, that when Popery is rushing in on us like an inundation, the Nation will find it to be 80. I say Popery ; for this too I hold for a delusion, that Romanism or Roman CathoUcism is separable from Popery. Almost as readily could 1 suppose a Circle without a Centre. i m M 1 i ,! i? u m m 226 AIDS TO REFLECTION If ' '■Wlv ''ill I i I III.)> when the holy Law written in thy heart acouseth and oondemneth thee, forcing thee to a comparison of tiiy heart therewith, and convicting thee of the in- oompatibleness of thy Will and Nature with Heaven and Holiness and an immediate God — that then thou ^ouldest be able to be of such a mind as if no Law nor Sin had ever been* ! I say it is in a manner impossible that a human creature, when he feeleth himself as- saulted with trials and temptations, and the Conscience hath to do with God, and the tempted man knoweth that the root of temptation is within him, should obtain such mastery over his thoughts as then to think no otherwise than that from BVSBLASTmo nothing hath BEEN BUT ONLY AND ALONE ChBIST, ALTOGETHER GbAOE AND Deliverance ! CommeifU — CXIVc. In irrational Agents, viz. the Animals, the Will is hidden or absorbed in the Law. I* The law reveals to man his state as a sinner {Rom. vii. 7), and condemns him. It is the schoolmaster to bring us to Christ {Oal. iii. 24, 25), but by faith we are no longer under that schoolmaster, but become the children of God. Li every religious law there is a precept, and if violated, a penalty. Now man by nature would be a law unto himself, but precept and penalty form new motives to action. And so it is with Gospel. No longer cursed under and a debtor to do the whole law, the beUever sees in Christ Jesus the end of the law for righteousness {Rom. x. 4). The new law of faith forms a new motive for action also. If ye love me. Keep my commandments (John xiv. 15, 23). But the convicted sinner, in his terrors of conscience, annot always find immediate peace. His own Ufe gives him no consolation as compared with that of others, for he is not saved by analogies. He is afraid of presumption, and his love cannot yet conquer fear. The Spirit of God alone can enable him at last to feel that ** the blood of Jesus Christ cleanseth us from all sin " (1 John i. 7, R^w. i. 5, 6), and that death in the law for me is superseded by a Uving salvation (John xi. 25, 26. Rom. v. 20, 21) for me also. Sinai first but Calvaiy after {H^. ix. 11, 14).] useth ion of le in- eaven thou wnor >ssible M ae- cience oweth obtain ok no HATH 31BA0B I z. the ) Law. rni. vii. ring us longer of God. ated, a limself, And debtor BUS the he new If ye But annot him no e is not and his one can Christ bud that ilvation Qai first ). APHORISMS ON SPIRITUAL RELIGION 227 The Law is their Nature. In the original purity of a rational Agent the uncorrupted Will is identioal with the Law. Nay, inasmuch as a Will perfectly identioal with the Law is one with the divine Will, we may say, that in the unfallen rational Agent the Will conatitvtea the Law*. But it is evident that the holy and spiritual Power and light, which by a prolepaia or anticipation we have narrt&i Law, is a gi'ice, an inward perfection, and without the commanding, binding and menacing character which belongs to a Law, acting as a Master or Sovereign distinct from, and existing, as it were, externally for, the Agent who is bound to obey it. Now this is St. Paul's sense of the Word : and on this he grounds his whole reasoning. And hence too arises the obscurity and apparent paradoxy of several texts. That the Law is a Law for you ; that it acts on the Will, not in it ; that it exercises an agency from with- out, by fear and coercion, proves the corruption of your Will, and presupposes it. Sin in this sense came by the Law: for it has its essence, as Sin, in that counter-position of the Holy Principle to the Will, which occasions this Principle to be a Law. Exactly (as in all other points) consonant with the PauUne doctrine is the assertion of John, when speaking of the re-adoption of the redeemed to be Sons of God, and the * In fewer words thus : For the Animals, their Nature is their Law — for what other third Law can be imagined, in addition to the Law of Nature, and the Law of Reason ? Therefore : in irrational Agents the Law constitutes the WilL In moral and rational Agents the Will constitutes, or ought to constitute, the Law : I speak of moral agents, unfallen. For the personal Will comprehends the idea, as a Reason, and it gives causative force to the Idea, as a practical Reason. But Idea + the power of realizing the same = a Law ; or say, the Spirit comprehends the Moral Idea, by virtue of its rationality, and it gives to the Idea causative Power, as a Will : In every sense, therefore, it constitutes the Law, supplying both the Elements of which it consists — viz., the Idea and the realizing Power. I I 1 'i I >ii i I H ' Hi 228 AIDS TO REFLECTION V «: 1 1' i ill I consequent resumption (I had almost said re -absorption) of the Law into the Will [vd/xov r^Xeiov rbv rrjt iXevdeplai, James i. 26. See p. 17) he says — For the law was given by Moses ; but Grace and Truth came by Jesus Christ. That by the Law St. Paul meant only the ceremonial Law is a notion, that could originate only in utter inattention to the whole strain and bent of the Apostle's Argument. Aphorism CXV. Christ's Death was both voluntary and violent. There was external violence : and that was the accompaniment, or at most the occasion, of his Death. But there was internal wilUngness, the spiritual Will, the Will of the Spirit, and this was the proper cause. By this Spirit ne was restored from Death : neither indeed ** was it poaaible for him to be bolden of it." {Acta ii. 24-27.) " Being put to death in the flesh, but quickened by the Spirit", says St. Peter. But he is likewise declared elsewhere to have died by that same Spirit, which here in opposition to the violence is said to quicken him. Thus IHeh, ix. 14.) Through the eternal Spirit he offered himaelj. And even from Peter's words, and without the epithet, eternal, to aid the interpretation, it is evident that the Spirit, here opposed to the Flesh Body or Animal Life, is of a higher nature and power than the individual Soul, which cannot of itself return to re-inhabit or quicken the Body. If these points were niceties, and an over-refining in doctrine, is it to be believed that the Apostles, John, Peter and Paul, with the Author of the Epistle to the Hebrews, would have laid so great stress on them ? But the true Life of Christians is to eye Christ in eveiy step of his Uf e — not only as their Kule but as their Strength : looking to him as their Pattern both in doing and in suffering, and drawing ^ower from him for going through both : being wUhout hvm able for nothing. (John XV. 5.) Take comfort, then, thou that believest ! It ia he that lifta up the Soul from the Oatea of Death : ption) 7 was Jesus iy the 3 only ent of intary d that lon, of IS, the 'as the I from I to be death lys St. [) have tion to ix. 14.) d even ttemal, Spirit, is of 1 SouUf [uicken e ning in , John, to the them? a every IS their )oth in him for lothing. ievest ! Death : APHORISMS ON SPIRITUAL RELIGION 229 and he hath said, I will raise thee up at the last day. Thou that believest in him, believe him and take com- fort. Yea. when thou art most sunk in thy sad appre- hensions, and he far off to thy thinking, then is he nearest to raise and comfort thee : as sometimes it grows darkest immediately before day. Aphorism CXVI. Would any of you be cured of that common disease, the fear of Death ? Yet this is not the right name of the Disease, as a mere reference to our armies and navies is sufficient to prove : nor can the fear of deatli, either as loss of Ufe or pain of djdng, be justly held a common disease. But would you be cured of the fear and fearful questionings con- nected with the approach of death ? Look this way, and you shall find more than you seek. Christ, the Word that was from the beginning, and was made flesh and dwelt among men, died. And he, who dying conquered death in his own person, conquered Sin, and Death which is the Wages of Sin, for thee. And of this thou mayest be assured, if only thou believe in him, and love him. I need not add, keep his com- mandments : since where Faith and Love are. Obedi- ence in its threefold character^ as Effect, Reward, and Criterion, follows by that moral necessity which is the highest form of freedom. The Grave is thy bed of rest, and no longer the cold bed : for thy Saviour has warmed it, and made it fragrant. If then it be health and comfort to the Faithful that Christ descended into the grave, with especial con- fidence may we meditate on his return from thence quickened by the Spirit : this being to those who are in him the certain pledge, yea, the effectual cause of that blessed resurrection, for which they themselves hope. There is that union betwixt them and their Redeemer, that they shall rise by the communication and virtue of his rising : not simply by his power — for so the wicked likewise to their grief shall be raised: but they by his life as their life. i ir ■'il i 230 AIDS TO REFLECTION u f\ . Commeni — CXVIc. : On the three preceding Aphorisms, (1) To the Reader who has consented to submit his mind to my temporary guidance, and who permits me to regard him as my Pupil or Junior Fellow-student, I continue to address myself. Should he exist only in my imagination, let the bread float on the waters I If it be the Bread of Life, it will not have been utterly oast away. (2) Let us pause a moment, and review the road we have passed over since the Transit from Religious Morality to Spiritual Religion. My first attempt was to satisfy you that there is a Spiritual principle in Man (lxxxix), and to expose the sophistry of the arguments in support of the Contrary. Our next step was to clear the road of all Counterfeits, by showing what is not the Spirit, what is not Spiritual Religion (xc — xcv). And this was followed by an attempt to establish a difference in kind between religious truths and the deductions of speculative science, vet so at to prove that the former are not only equally rational with the latter, but that they alone appeal to Reason in the fulness and living reality of the Power. This, and the state of mind requisite for the formation of right convictions respecting spiritual Truths, after- wards employed our attention. Havins then enumer- ated the Articles of the Christian Faith peculiar to Christianity, I entered on the great object of the present work : viz., the removal of all vaUd Objections to these articles on grounds of right Reason or Conscience* But to render this practicable it was necessary, firsts to present each Article in its true scriptural purity, by exposure of the caricatures of misinterprew^srs ; and this, again, could not be satisfactorily done till we were agreed respecting the Faculty entitled to sit in Judg- ment on such questions. I early foresaw that my best chance (I will not say, of giving an insight into the surpassing worth and transcendent reasonableness of the Oiristian Scheme ; but) of rendering the very question intelligible, depended on my success in APHORISMS ON SPIRITUAL RELIGION 231 determining the true nature and limits of the human Understanding, and in evincing its diversity from Reason. In pursuing this momentous subject, I was tempted in two or three instances into disquisitions, that if not beyond the comprehension, were yet un- suited to the taste, of the persons for whom the Work was principally intended. These, however, I have separated from the running text, and compressed into Notes. The Reader will at worst, I hope, pass them by as a leaf or two of waste paper, willingly given by him to those for whom it may not be paper wastea. Nevertheless, I cannot conceal that the subject itself supposes, on the part of the Reader, a steadiness in adf - questioning, a pleasure in referring to his own inward experience for the facts asserted by the Author, that can only be expected from a person who has fairly set his heart on arriving at clear and fixed conclusions in matters of Faith. But where this interest is felt, nothing more than a common Capacity, with the ordinary advantages of education, is required for the complete comprehension both of the argument and the result. Let but one thoughtful hour be devoted to the Aphorisms cvi., ovn. In all that follows, the Reader will find no difficulty in understanding the Author's meaning, whatever he may have in adopting it. (3) The two great moments of the Christian Religion are. Original Sin and Redemption; that the Ground, this the Superstructure of our faith. The former I have exhibited, first, according to the scheme of the Westminster Divines and the Synod of Dort: then, according to the scheme* of a contemporary Arminian * To escape the consequences of this scheme, some Arminian Divines have asserted that the penalty inflicted on Adam and continued in his posterity was simply the loss of immortality, Death as the utter extinction of per- sonal Being : immortality being regarded by them (and not, I think, without good reason) as a supernatural Hi I I [i ( n 232 AIDS TO REFLECTION ' nil Divine ; and lastly, in contrast with both schemes, I have placed what 1 firmly believe to be the Scriptural attribute, and its loss therefore involved in the forfeiture of supernatural graces. This theory has Ua golden aide, and as o ^jrivate opinion, is said to have the countenance of more than one Dignitary of our Church, whose general orthodoxy is beyond impeachment. For here the Penalty resolves itself into the Conaequence, and this the natural and {naturally) inevitable Consequence of Adam's Crime. For Adam, indeed, it was a poaitive punishment : a punish- ment of his guilt, the justice of which who could have dared arraign ? While for the Offspring of Adam it was simply a rwt super-adding to their nature the privilege by which the Original Man was contra-distinguished from the brute creation — a mere negation, of which they had no more right to complain than any other species of Animals. God in this view appears only in his Attribute of Mercy, as averting by supernatural interposition a consequence naturally inevitable. This is the golden side of the Theory. But if we approach to it from the opposite direction, it first excites a just scruple from the countenance it seems to give to the doctrine of Materiahsm. The Sup- porters of this Scheme do not, I presume, contend that Adam's Offspring would not have been bom Men, but have formed a new species of Beasts ! And if not, the notion of a rational and self-conscious Soul perishing utterly with the dissolution of the organized Body, seems to require, nay, almost involves the opinion, that the Soul is a quality or Accident of the Body — a mere harmony resulting from Organization. But let this pass unquestioned ! Whatever else the Descendants of Adam might have been without the Inter- cession of Christ, yet (this intercession having been effectu- ally made) they are now endowed with Souls that are not extinguished together with the material body. Now, unless these Divines teach likewise the Romish figment of Purgatory, and to an extent in which the Church of Rome herself would denounce the doctrine as an impious heresy : unless they hold that a punishment temporary and remedial is the worat evil that the Impenitent have to apprehend in a Future State, and that the spiritual Death APHORISMS ON SPIRITUAL RELIGION 233 m from Sense of thifi Article, and vindicated its entire conform- ity with Reason and Experience. I now proceed to the other momentous Article — from the necessitating Occasion of the Christian Dispensation to Christianity itself 1 For Christianity and Redbmption are equiva- lent terms. And here my Comment will be comprised declared and foretold by Christ, " the Death Eternal where the Worm never dies," is neither Death nor eternal, b t a certain quantum of suffering in a state of faith, hope, and progressive amendment — unless they go these lengtns (and the Divines here intended are orthodox Churchmen, m n who would not knowingly advance even a step on the road towards them) — then I fear, that any advantage their theory might possess over the Calvinistic Scheme in the Article of Ori^nal Sin, would be dearly purciiased by increased difficulties and an ultra-Calvinistic narrowness in the article of Redemption. I, at least, find it impossible, with my present human feelings, not to imagine otherwise than that even in heaven it would be a fearful thing to know, that in order to my elevr tion to a lot infinitely more desirable than by nature it wo aH have been, the lot of so vast a multitude had been rendered infinitely more calam- itous ; and that my felicity had been purchased by txie everlasting Misery of the majority of my fellow- men, who, if no redemption had been provided, after inheriting the pains and pleasures of earthly existence during thr num- bered hours, and the few and evil — evil yet few — iu,; - of the years of their mortal life, would have fallen asleep to wake no more, would have sunk into the dreamless Sleep of the Grave, and have been as the murmur and ihe plaint and the exulting swell and the sharp scream which the unequal Gust of Yesterday snatched from the strings of a Wind-Harp ! In another place, I have ventured to question the spirit and tendency of J. Taylor's Work on Repentance. But I ought to have added, that to discover and keep the true medium in expounding and applying the Efficacy of Christ's Cross and Passion, is beyond comparison the most difficult and delicate point of Practical Divinity — and that which especially needs " a guidance from above ". Ife »> f , ii I 234 AIDS TO REFLECTION 11/ ^f ■ I i;i in a few sentences : for I confine my views to the one object of clearing this awful mystery from those too current misrepresentations of its nature and import, that have laid it open to scruples and objections, not to such as shoot forth from an unbeUeving heart — (against these a sick bed will be a more effectual Anti- dote than all the Argument in the world !) but to such scruples as have their birthplace in the Reason and Moral Sense. Not that it is a Mysteiy — ^not that " it passeth all Undsrstanding " / If the doctrine be more than an hyperboUcal phrase, it rrnist do so. But that it is at variance with the Law revealed in the Conscience, that it contradicts our moral instincts and intuitions — this is the difficulty, which alone is worthy of an answer ! And what better way is there of correcting the miscon- ceptions than by laying open the source and occasion of them ? What surer way of removing the scruples and prejudices, to which these misconceptions have given rise, than by propounding the Mystery itself — namely, the Redemptive Ac5t, as the transcendent Cause of Salvation — ^in the express and definite words in which it was enunciated by the Redeemer him- self ? (4) But here, in addition to the three Aphorisms preceding, I interpose a view of redemption as ap- propriated by faith, coincident with Leighton's, though for the greater part expressed in my own words. This I propose as the right view. Then follow a few sen- tences transcribed from Field (an excellent Divine of James the First's reign, of whose work, entitled " The Church", it would be difficult to speak too highly) containing the questions to be solved, and which is numbered as an Aphorism, rather to preserve the imiformity of appearance than as being strictly such. Then follows the Comment : as part and commence- ment of which the Reader will consider the paragraphs (orv. 4, 6, 6) written for this purpose and in the fore- sight of the present inquiry : and I entreat him there- fore to begin the Comment by re-perusing these. he one )8e too mport, OS, not leart — bl Anti- to such on and lat " it >e more ut that science, itions — mswer !, miscon- )ccasion scruples as have itself — cendent e words er him- )hoiisms I as ap- , though 8. This few sen- )ivine of 3d " The highly) which is 3rve the tly such, mmence- ragraphs the fore- m there- APHORISMS ON SPIRITUAL RELIGION 236 Aphorism CXVIL (1) Stedfast by Faith. This is absolutely necessary for resistance to the Evil Prin- ciple. There is no standing out without some firm ground to stand on ! aid this Faith alone supplies. By Faith in the Love ot Christ the power of God be- comes ours. When the Soul is beleaguered by enemies. Weakness on the Walls, Treachery at the Gates, and Corruption in the Citadel, then by Faith she says — Lamb of God, slain from the foundation of the World ! thou art my Strength ! I look to thee for deliverance ! And thus she overcomes. The pollution {miasma) of Sin is precipitated by his Blood, the power of Sin is conquered by his Spirit. The Apostle says not — sted- fast by your own resolutions and purposes, but — stedfast by faith. Nor yet stedfast in your Will, but stedfast in the faith. [I Pet. v. 9.] We are not to be looking to, or brooding over ourselves, either for ac- cusation or for confidence, or (by a deep yet too fre- quent self-delusion) to obtain the latter by making a merit to ourselves of the former. But we are to look to Christ and "him crucified". The Law "that is very nigh to thee, even in thy heart " [Detit. xxx. 14] ; the Law that condemneth and hath no promise ; that stoppeth the guilty Past in its swift flight, and maketh it disown its name ; the Law will accuse thee enough. Linger not in the Justice-court, listening to thy indict- ment ! Loiter not in waiting to hear the Sentence ! No ! Anticipate the verdict ! Appeal to Coesar ! Haste to the King for a Pardon ! Struggle thither- ward, though in fetters ; and cry aloud, and collect the whole remaining strength of thy Will in the Out- cry — I believe ! Lord, help my unbeUef ! Disclaim all right of property in thy fetters ! Say that thej^^ belong to the Old Man, and that thou dost but carry them to the Grave, to be buried with their Owner ! Fix thy thought on what Christ did, what Christ suffered, what Christ is — as if thou wouldst fill the hoUowness of thy Soul with Christ ! If he emptied himself of glory to become Sin for thy salvation, must not thou be emptied of thy m s=i r'fi ,iii 236 AIDS TO REFLECTION sinful Self to become Righteousness in and through his agony and the effective merits of his Cross* ? By * God manifested in the Flesh = Eternity in the form of Time. But Eternity to Time = the absolute to the con- ditional, or the Real to the Apparent Redemption must partake of both, always perfected, for it is a Fiat of the Eternal ; — continuous, for it is a process in relation to man ; the former, the alone objectively, and therefore universally, true. That Redemption is an optw perfectunit a finished Work, the claim to which is conferred in Baptism ; that a Christian cannot speak or think as if his Redemption by the Blood, and his Justification by the Righteousness of Christ alone, were future or contingent events, but musi} both say and think, I fiave been redeemed, I am justified ;1 lastly, that for as many as are received into his Church by baptism, Christ has condemned Sin in the Flesh, has made it dead in laWy i.e., no longer imputable as QuUt^ has destroyed the objective reality of Sin (See Aph. 114): these are truths, which all the Reformed Churches, Swedish, Danish, Evangehcal (or Lutheran), the Reformed (the Calvinistic in mid - Germany, France, and Cciueva, so called), lastly, the Church of England, and tht < Jtiurch of Scotland — nay, the best and most learned Divines of the Roman Catholic Church have united in upholding as most certain and necessary Artlbles of Faith, and the effectual preaching of which Luther declares to be the appropriate criterion, stantia vel cadentis ecdesice. The Church is standing or falling, according as this doctrine is supported, or overlooked, or countervened. Nor has the contrary Doctrine, according to which the Baptized are yet, each individually, to be called, converted, and chosen, with all the corollaries from this assumption, the watching for signs and sensible assurances, " the frames," and the states," and " the feelings," and '* the sudden conver- sions," the contagious Fever-boils of the (most unfitly, so called) Evangelicals, and Arminian Methodists of the day, been in any age tttught or countenanced by any known and accredited Christian Church, or by any Body and Succession of learned Divines. On the other hand it has rarely happened, that the Church has not been troubled by pharisaic and fanatical Individuals, who have sought, by APHORISMS ON SPIRITUAL RELIGION 237 what other means, in what other form, is it possible for thee to stand in the presence of the Holy One ? working on the fears and feelings of the weak and unsteady that celebrity, which they could not obtain by learning and orthodoxy ; and alas ! so subtle is the Poison, and so malignant in its operation, that it is almost hopeless to attempt the cure of any person, once infected, more par- ticularly when, as most often happens, the Patient is a Woman : Nor does Luther, in his numerous and admirable Discourses on this point, conceal or palliate the difficulties, which the carnal mind, that works under many and different disguises, throws in the way to prevent the laying firm hold of the Truth. One most mischievous and very popular misbelief must be cleared away in the first instance, — the presumption, I mean, that whatever is not quite simple, and what any plain body can understand at the first hearing, cannot be of necessary belief, or among the fundamental Articles or Essentials of Christian Faith. A docile child-like mind, a deference to the authority of the Churches, a presumption of the truth of doctrines that have been received and taught as true by the whole Church in all times, reUance on the positive declarations of the Apostle — in short all the convictions of the truth of a Doctrine that are previous to a perfect insight into its truth, because these convictions with the affections and dispositions accompanying them are the very means and conditions of attaining to that insight — and their atten- tion, study, quiet meditation, gradual growth of spiritual knowledge, and earnest prayer for its increase ; all these, to each and all of which the young Christian is so re- peatedly and fervently exhorted by St. Paul, are to be superseded, because forsooth, truths needful for all men, must be quite simple and easy, and adapted to the capacity o* all, even of the plainest and, dullest under- standing ! What cannot be poured all at once on a man, can only be supererogatory Drops from the emptied shower- bath of Religious Instruction ! But surely, the more rational inference would be, that the Faith, which is to save the whole man, must have its roots and justifying grounds in the very depths of our being ! And he who can read the Writings of the Apostles, John and Paul,. !i %i P\ ■u i 238 AIDS TO REFLECTION fi 1 ■ ■is jll Pi'; :ri||):< l[ With what mind wouldst thou come before God, if not with the Mind of Him in whom alone God loveth the World ? With good advice, perhaps, and a little as- sistance, thou wouldst rather cleanse and patch up a mind of thy own, and offer it as thy admission-right^ thy qtialifioation, to him who '* charged his angels with folly " ! [Job iv. 18.] Oh ! take counsel of thy Reason ! It will show thee how impossible it is that even a World should merit the love of Eternal Wisdom and all sufficing Beatitude, otherwise than as it is contained in that all-perfect Idea, in which the Supreme Spirit contemplateth itself and the plenitude of its infinity — the only-begotten before all Ages ! the beloved Son, in whom the Father is indeed well pleased ! (2) And as the Mind, so the Body with which it is to be clothed ! as the Indweller, so the Houso in which it is to be the Abiding-place* ! There is but one without finding in almost every '^'age a confirmation of this, must have looked at them, as at the sun in an ecUpse, through blackened Glasses. * St. Paul blends both forms of expression, and asserts the same doctrine when speaking of the " celestial body " provided for " the New Man " in the spiritual Flesh and Blood {i.e. the informing power and vivific life of the incarnate Word : for the Blood is the Life, and the Flesh the Power) — when speaking, I say, of this " celestial body ", as a " house not made with hands, eternal in the heavens " [2 Cor. V. 1], yet brought down to us, made appropriable by faith, and ours — he adds, " For in this earthly house (i.e., this mortal Ufe, as the inward principle or energy of our Tabernacle, or outward and sensible Body) we groan, earnestly desiring to be clothed upon with our house which is from heaven : not that we would be unclothed, but clothed upon^ that Mortality might be swallowed up of life." (2 Cor. V. 1-4.) The four last words of the first verse {eternal in the heavens) compared with the conclusion of v. 2 {which is from heaven), present a coincidence with John iii. 1.^. " And no man hath ascended up to heaven, but he that came Wedd marri( downl [Qy^ if the even t would tion of oidelSf literal!; 1 have definiti 6 &p, I quatelp some o St. Pau to The( in Wat whose J able as Orders I land, hi Let i fessed a note, fa and AU wide di say tha incama this my Flesh ai turxi the the hard of Chris mighty his Sern which t ledge, " no rjor TWBLV] than tl APHORISMS ON SPIRITUAL RELIGION 239 if not ih the le as- Tip a -righty i with (ason ! World ttd all tained Spirit nity-- Son, in ih it is which lit one btion of eclipse, asserts hody " Bsh and of the Flesh body", lavens " iableby ise (i.e., of our groan, which Led, but of life." le iC in the which is \ " And at came Wedding-garment, in which we can sit down at the marriage-feast of Heaven : and that is the Bridegroom's down from heaven, even the Son of Man which is in heaven ". [Qy. Whether the coincidence would not be more apparent if the words of John had been rendered word for word, even to a disregard of the EngUsh Idiom, and with what would be servile and superstitious fideUty in the transla- tion of a common Classic ? I can see no reason why the o^Seis, so frequent in St. John, should not be rendered literally, 7io one ; and there may be a reason why it should. I have some doubt, likewise, respecting the omission of the definite articles tuv, rod, rQ — and a greater as to the 6 Civ, both in this place and in John i. 18, being ade- quately rendered by our " which is ". P.S. What sense some of the Greek Fathers attached to, or inferred from, St. Paul's " in the Heavens ", the Theological Student (and to Theologians is this note principally addressed) may find in Waterland's Letters to a Country Clergyman — a Divine whose Judgment and strong sound Sense are as unquestion- able as his Learning and Orthodoxy. A Clergyman in full Orders who has never read the works of BuU and Water- land, has a duty yet to perform.] Let it not be objected that, forgetful of my own pro- fessed aversion to allegorical interpretations, I have, in this note, fallen into " the fond humour of the Mystic Divines and AUegorizers of Holy Writ ". There is, believe me, a wide difference between symbolical and allegorical. If I say that the Flesh and Blood (Corpus noumenon) of the Incarnate Word are Power and Life, I say likewise that this mysterious Power .nd Life aro verily and actually the Flesh and Blood of Christ. They are the AUegorizers who turn the 6th chapter of the Gospel according to St. John — the hard saying ; who can hear it ? After -hich time many of Christ's Disciples, who had been eye-witnesses c* his mighty Miracles, who had heard the sublime MoraUty of his Sermon on the Mouxit, had glorified God for the Wisdom which they had heard, and had been prepared to acknow- ledge, " this is indeed the Christ " — went back and walked no more with him ! — the hard sayings, which even the Twelve were not yet competent to understand, farther than that they were to be spiritually understood, and il ■!.' 240 AIDS TO REFLECTION own Gift, when he gave himself for us that we might Kve in him and L<3 in us. There is but one robe of Righteousness, even the Spintual Body, formed by the assimilative power of faith for whoever eatetli th flesh of the Son of Man and drinketh his blood. Did Christ come from Heaven, did the Son of God leave the Giory which he had with his Father before x'le World began, only to show us a way to life, to teach truths, to tdl us of a resurrection ? Or saith he nol, I am the way, I am the truth, I am the Resurrection and the life ! Aphorism CXVIJI, The Romanists teach that sins committed after bapti;^m (ic. for the immense majority , of Christians havLii; Cliriatian Parents, all their sins ' from the Cradle to iae Grave) are not so remitted for Christ's sake, but that we must suffer that extremity of punishment which they deserve : and therefore either ^^Thich the Chiei of the Apostles was content to receive mth an impUcit and anticipative faith ! — - ^^e of Paul and John, as it understood and in^- . ed by Justin Martyr, Tertulhan, Irenaeus, and (if he jc aot he) by the whole Christian Church then existing. Com the Pri Forgivi might :obe of by tb« tb Uj : . Did I leave )re i'le o teach he noi, Ttiotion lat sins lajority eir sins tted for :tremity re either ) receive peat, are 58j J.r h these )hor per ne which ig which oa on the humane rstood a w. But Disciples he had ffended 1 no more le ^efore^ BUS ! '•. is /.ge of ed by act ho) APHORISMS ON SPIRITUAL RELIOION 241 we must affiict ourselves in such sort and degree of extremity as may answer the demerit of our Sins, or be punished by God here or in the world to come, in sued degree and sort that his Justice may be satisfied. [N. ^. A3 the encysted vemym, or poison-bcig, beneath the xi(jl4er*8 fang, so does this doctrine lie beneaih the tre- mendous 'power of the Romish hierarchy. The dem^yral- izing influence of this dogma, and that it curdled the very life-llood in the veins of Christendom, it vms given to liidher beyond all men since Paul, to see, fed, and pro- mulgate. And yet in his large Treatise on Repentance, how near to the spirit of this doctrine — even to the very walls and gates of Babylon — vxis Jeremy Taylor driven, in recoiling from the fanatical extremes of the opposite error 1^ But they that are orthodox, teach that is injustice to require the payment of one debt twice. * * * It is no less absurd to say, as the Papists do, that our satisfaction is required as a condition, without which Chrisfs satisfaction is not appUcable unto us, than to say, Peter hath paid the debt of John, and He, to whom it was due, accepteth of the same payment on the condition that John pay it himself also.* * * The satisfaction of Christ is communicated and applied unto us without suffering the punishment that Sin deserveth, [and essentially involveth,] upon the con- dition of our Faith and Repentance. [To which I would add : Without faith there is no power of repent- ance : without a commencing repentance no power to faith : and that it is in the power of the will either to repent or to have faith in the Gospel Sense of the words, is itself a CJonsequence of the Redemption of Mankhid, a free gift of the Redeemer : the guilt of its rejection, the refur'.ng to i^ail carselves of the power, being all that -. can consider as exclusively attribuv able to our OYii Act.] — Field's Church, p. 58. Comm^rtt — CXVIIIc. : {Comtainirvg an application of the Principles laid do. on in Aphorism, civ. 4, 6, 6,) (1) Forgiveness of Sin, the Abolition of Guilt, through the !, •' I !■ I IS-il 1 ' ! !|-ii j. m U2 AIDS TO REFLEC?riON redemptive power of Christ's Love, and of his perfect Obedience during his voluntary assumption of Human- ity, is expressed, on account of the resemblance of the Consequences in both cases, by the payment of a Debt for another, which Debt the Payer had not himself incurred. Now the impropriation of this Metaphor — {i.e. the taking it literally) by transferring the sameness from the Consequents to the Antecedents, or inferring the identity of the causes from a resemblance in the effects — this is the point on which I am at issue ; and the View or Scheme of Redemption grounded on this confusion I believe to be altocether unscriptural. (2) Indeed, I know not in what other instance I could better exempUfy the species of sophistry noticed in Aphorism cvi. 8, as the Aristotelean fierdfiaais els dXXo y^vos, or clandestine passing over into a diverse kind. The purpose of a Metaphor is to illustrate a something less known by a partial identification of it with some other thing better understood, or at least more familiar. Now the article of Redemption may be considered in a two-fold relation — in relation to the ArdecederUy i.e. the Redeemer's Act, as the efficient cause and condition of Redemption ; and in relation to the ConsequerU, i.e. the effects in and for the Redeemed, Now it is the latter relation, in which the Subject is treated of, net forth, expanded, and enforced by St. Paul. The Mysterious Act, the Operative Vmim is transcendent— Factum est : and beyond the information contained in the enunciation of the Fact, it can be characterized only by the Consequences. It is the Consequences of the Act of Redemption, that the zealous Apostle would bring home to the minds and affections both of Jews and Gentiles. Now the Apostle's Opponents and Gain- sayers were principally of the former (jlass. They were Jews ; not only Jews unconverted, but such as had partially received the Gospel, and who, shelU^ring their national prejudice unc^or the pretended authojity of Christ's Original Apostles and the Church in Jerusai'-r. Bet themselves up against Paul as followers of C#p1 *Th Romar The the mo the de despoti sterling lage, t., verb m TT}P '4yt earn" his par APHORISMS ON SPIRITUAL RELIGION 243 erfoct iman- of the Debt imself >hor— Qeness ierring in the ; and )n this • [ could ced in ds AXXo ) kind, aething h some a,miliar. •ed in a i.e. the (ndition sequerU, it is the of, r.et il. The inderU — mtained xjterized encea of le would of Jews id Gain- ley were i as had ing their lOiAty of jrusi Add too, that Paul himself was *' a Hebrew of the Hebrews " ; intimately versed " in the Jews' religion above many, his equals, in his own nation, and above measure zealous of the traditions of his fathers", [Gal. i. 14.] It might, therefore, have been anticipated, that his reasoning would receive its outward forms and language, that it would take its predominant colours, from his own pastf and his Opp-'^ients' present, habits of thinking ; and that his figurv;s, images, analogies, and references would be taken preferably from objects, opinions, events, and ritual observances ever upper- most in the imaginations of his own countrymen. And such we find them : yet so judiciously selected, that the prominent forms, the figures of most frequent re- Icurrence, are drawn from points of beUef and practice, forms, laws, rites and customs, that then prevailed through the whole Roman World, and were common to Jew and Gentile. (3) Now it would be difficult if not impossible to select points better suited to this purposf as being equally familiar to all, and yet having a special interest for the Jewish Converts, than those are from which the learned Apostle has drawn the four principal Meta- phors, by which he illustrates the blessed Consequencea of Christ's Redemption of Mankind. These are 1. Sin- offerings, sacrificial expiation. 2. Reconcihation, Atone- ment, KaraXXttT^* 3. Ransom from slavery, Re- * This word occurs but once in the New Testament, viz., Romans v. 11, the marginal rendering being reconciliation. The personal Noun, /caraXXd^riys, is still in use with the modem Greeks for a money-changer, or one who takes the debased Currency, so general in countries under a despotic or oth'^'.r dishonest governments, in exchange for sterling Coin or Bullion ; the purchaser paying the catal- lage^ i.e. the difference In the eldf^ Greek writers, the verb means to excJf >!. for an oppo6'/e, as, KaraWdcrffeTo TT}p ^x^PV^ ''■o^s ffTaoi.ii)7M'.. —He exohajiged within himself eam* y or friendship (that is, he reconciled himself) with his part} , or as we say, nuide it up with them, an idiom *; ■J' ' I' b i m ^4 AIDS TO REFLECTION demption, the bu3dng back again, or being brought back, from re and emo, 4. S^tipfaotion of a Creditor'it claims by a payment of oi {* bt. To one other of these four heads all thj Tiumeioii» forms and exponent* of Christ's Mediation in St. Paul's writings mav be referred. And the very number and variety of the words or periphrases used by him to express one and the same thing furnish the strongest presumptive proof, that all alike were used metaphoricoUy, ^xu the .'allow- ing notation, let the small letters represent the effectB or C(m8equenv8^ and the Capitals the efficient cautes or arUecedenti^ Whether by Causes we mean Act* or Agents, is indifferent. Now let X signify a Transcend- which (with whatever loss of dignity) gives the exact force of the word. He made up the difference. The Hebrew word of very frequert occurrence in the Pentateuch, which we render by the substantive, atonement, has its radical or visual image, in copliery pitch. Oen. vi. 14, tlum ahalt pitch it within and without with pitch. Hence to unite, to fill up a breach, or leak, the word expressing both the act^ viz., &e bringing together what had been previously separated, and the means, or material, by which the re-union is eflfeote<], as in our EngUsh verbs, to caulk, to adder, to pay or pa/y (from poix, pitch), and the French, auiver. Thence, meta- phorically, expiation the piacuia having the same root, and being grounded on another property or use of Qums and Rodins, the supposed cleansing powers of their fumigation. Numbers viii. 21 : " made atonement for the LevTtes to deanse them." — Lastly (or if we are to believe the Hebrew Lexicons, properly and most frequenUy) Ransom, But if by proper the Interpreters mean prima/ry and radical, the assertion does not need a confutation : all radicals belong- ing to one or other of three classes, i. Interjections, o;: sounds expressing sensations or ; 3sions. 2. Imitations of sounds, as splash, roar, whiz, o. . ii. And principally, visual images, objects of sight. But as to frequency,m all the numerous (fifty, I beUeve) instances of the word in the Old Testament, I have not found one in which it can, or at least need, be rendered by Ransom : though beyond all doubt Ransom is used in the EpiaUe to Timothy, m an equivalent term. APHORISMS ON SPIRITUAL KELIGION 245 lught Itor'i or of nentfl ^y be f the 9 and proof, )llow- effects oti or icend' t force lebrevr which Ileal or U pitch ill up ft iz., the ed, and Seoted, or pay f meta* ot, and mt and Iffatlon. nteR to Hebrew But if (co/, the belong- \on»t 0^' Itationi lolpally, yy fin all •d In the an, or at ^ond all y,M an etU, i.e. a Cause beyond our Comprehension and not within the sphere of sensible experience ; and on the other hand, let A, B, C, and D represent each some one known and familiar cause, in reference to some single and characteristic effect : viz. A in reference to k, B to 1, C to m, and D to n. Then I say X + k 1 m n is in different places expressed by (or as = ) A +[k ; B + 1; C + m ; D + n. And these I should call metaphorical Exponents of X.] (4) Now John, the beloved Disciple, who leant on the Lord' ' Bosom, the EvangeUst mrA wnvfia i.e. according to the Spirit, the inner and substantial truth of the Christian Creed — John, recording the Redeemer's own words, enunciates the fact itself, to the full extent in which it is enunciable for the human mind, simply and without any metaphor, by identifying it in kind with a fact of hourly occurrence — expressing it, I say, bv a famiUar fact the same in kind with that intended, though of a far lower dignity ; — by a fact of every man's experiei^ce knoum to all, yet not better understood than the fact iescribed by it. In the Redeemed it is a re- generation, a birth, a spiritual seed impregnated and evolved, the germinal principle of a higher and enduring Life, of a spiritual Life — ^that is, a Life the actuality of which is not dependent on the material body, or Umited by the circumstances and processes indispens> able to its organization and subsistence. Briefly, it is the Differential of Immortality, of which the assimi- lative power of Faith and love is the Integrant, and the Life in Christ the Integration. (6) But even this would be an imperfect statement, if we omitted the awful truth, that besides that dissolu- tion of our earthly tabernacle which we call death, there is another death, not the mere negation of Life, but its positive Opposite* And as there is a mystery of Life and an assimilation to the Principle of Life, even to him who is the life ; so is there a mystery of Death and an assimilation to the Principle of Evil dfx^ (14) If indeed by the force of Matthew's example, by persuasion or by additional and more mysterious influences, or by an inward co-agency, comjp. tible with the existence of a personal will, James should be led to repent ; if througii admiration and love of this great goodness gradually assimilating his 'mind to the mind of his benefactor, he should in his own person become a grat^eful and dutiful child — then doubtless the mother would be wholly satisfied ! But then the case is no longer a question of Things *, or a matt^er I •m*\\ * On a subject, concerning which we have so deep an interest in forming just and distinct conceptions, no serious Inquirer after religious truth ; much less any man dedi- 252 AIDS TO REFLECTION of D(ht payable by another. Nevertheless, the Effect^ — and the reader will remember, that it is the effects and consequences of Christ's mediation, on which St. Paul is dilating — the Effect to James is similar in both cases, i.e. in the case of James, the Debtor, and of James, the undutiful Son. In both cases, James is Uberated from a grievous burthen : and in both cases, 'W % -■?•«■; catfid to its pursuit, and who ought to be able to declare T^ifch Me l-feaJmist, it is " more desirable to me than thou- sand.-, of gold and silver ; therefore do I hate every false way " ; will blame my solicitude to place a notion, which I regard not only as a misbelief but as a main source of un- belief — at all events, among the most frequent and plaus- ible pretexts of Infidelity — in all the various points of view, from which this or that Reader may more readily see, and see into its falsity. I make therefore no apology for adding one other illustration of the whimsical Logic by which it is supported, in an Incident of recent occurrence, which will at the same time furnish an instance in proof of the contrariety of the Notion itself to the first and most obvious principles of morality, and how spontaneously Common Sense starts forward, as it were, to repel it. Let it be imagined, that the lat-e Mr Fauntleroy had, m compUance with the namerous petitions in his behalf, received a pardon — that soon after some other Individual had been tried and convicted of forging a note for a Hundred Pounds — that on application made for the exten- sion of mercy to the culprit it should be declared that in a commercial country Uke this it was contrary to all Justice to grant a pardon to a man convicted of Forgery — and that in invalidation of this dictum, the Applicants having quotedj as they naturally would quote, the case of Mr Fauntleroy, the Home Secretary should reply, Ye« ! but Mr Fauntleroy forged to the amount of Two Bundre^J Thousand Pounds ! — Now it is plain, that the Logic of this reply would remain the same, if instead of comparative Oriminality I had supposed a case of comparative Purity from Crime : and when the Reader has settled with him- self, what he would think of such Logic, and by what name he would describe it, let him peruse the following extract : APHORISMS ON SPIRITUAL RELIGION 263 he has to attribute his liberation to the Act and free grace of another. The only difference is, that in the MANSION HOUSE. Monsieur Edmund Angelina, Professor of the Language, and la morale, whose fracas with the Austrian Ambassador was reported on Wednesday, came before the Lord Mayor, and presented his Loi'dship with a Petition, of which the following is a translation : — " My Lord — He who has violated the law ought to perish by the sword of Justice. Monsieur Fauntleroy ought to perish by the sword of Justice. If another takes his place, I think that justice ought to be satisfied. I devote myself for him. I take upon myself his crime, and I wish to die to save ' -n. IEdmund Angblini, " '>ssulston-street, Somers-town. of Venice." T' ,. Lord Mayor expressed his surprise at the applica- tion ; and Mr AngeUni was informed that it was contrary to all justice that the Ufe of an innocent person should be taken to save that of one who was guilty, even if an inno- cent man chose to devote himself. Angelini exclaimed that our Saviour died as an atonement for the sins of the guilty, and that he did not see why he should not be allowed to do so. But in answer to this, doubts were expressed whether Monsieur Angelini was sufficiently pure to satisfy justice. * « « * « From Baldwin's London Weekly Journal, Saturday, Dec. 4ih, 1824. The Reader is non-, I trust, convinced, that though the Case put by me, introductory to this extract, was imagin- ary, the Logic was not of my invention. It is contrary to all Justice, that an innocent person should he sacrificed, dkc, n altogether innocent — Aye ! that is a different question ! [Had Angelini been altogether innocent his applica- tion would have been utterly preposterous. He was not authorized or appointed to act as a substitute for offenders. The Secretary of State can officially recommend a remismoB of capital punishment, but the weight of this recommenda- tion is derived from his office ; it is a delegated power to a ^ properly appointed and recognized authority.] :|- 1^ r 254 AIDS TO REFLECTION former case (viz., the payment of the debt) the bene- ficial Act is, singly and without requiring any re-action or co-agency on the part of James, the efficient cattse of his liberation ; while in the latter case (viz., that of Redemption) the beneficial Act is, the first, the in- dispensable Condition, and then, the Co-efficient. (15) The professional student of Theology will, per- haps, understand the different positions asserted in the preceding Argument more readily if they are pre- sentod synopticaUy, i.e., brought at once within his view, in the form of Answers to four Questions, com- prisi^ig the constituent parts of the Scriptural Doctrine cf Redemption. And I trust that my Lay Readers o^ both sexes will not allow themselves to be scared from '-he perusal of the following short catechism by half to dozen Latin words, or rather words with Latin endings, that translate themselves into English, when I dare assure them, that they will encounter no other obstacle to their full and easy comprehension of the contents. Synopsis of the Constituent Points in the Doctrine of Redemption, in Four Questions, with Correspondent Answers. Questions 1. Agens Causator ? 2. Actus Causativus ? 3. Effectum Causatum ? 4. Consequentia ab Effecto ? Who (or What) is the Answers I. The Agent and Personal Cause of the Redemption of Mankind is — the co-eternal Word and only begotten Son of the Living God, incarnate, tempted, agonizing {Agonistes dyuvij^d/xevoi), crucified, submitting to Death, resurgent, commimicant of his Spirit, ascendant, and obtaining for his Church the Descent, and Communion of the Holy Spirit, the Comforter. ongii of thj Scho( Divii and Ch'om God view to be) in tei r^ APHORISMS ON SPIRITUAL RELIGION 265 i ! II. The Causative Act is — a spiritual and trans- cendent Mystery, *' that passeth all understanding ". III. The Effect caused is — the being born anew : as before in the fteah to the World, so now bom in the s'pirit to Christ. IV. The Consequences from the Effect are — Sanctifi- cation from Sin, and Liberation from the inherent and penal consequences of Sin in the World to come, with all the means and processes of Sanctification by the Word and the Spirit : these consequents being the same for the Sinner relatively to God and his own Soul, as the satisfaction of a debt for a Debtor relatively to his Creditor ; as the sacrificial atonement made by the Priest for the Transgressor of the Mosaic Law ; as the reconciUation to an aUenated Parent for a Son who had estranged himself from his Father's house and presence ; and as a redemptive Ransom for a Slave or Captive. (16) Now I complain, that this metaphorical Naming of the transcendent Causative Act through the medium of its proper effects from Actions and Causes of familiar occurrence connected with the former by similarity of Result, has been mistaken for an intended designa- tion of the essential character of the Causative Act itself ; and that thus Divines have interpreted de omni what was spoken de aingvlo, and magnified a 'partial equation into a total identity. (17) I will merely hint, to my more learned readers, and to the professional Students of Theology, that the origin of this error is to be sought for in the discussions of the Greek Fathers, and (at p later period) of the Schoolmen, on the obscure and abysmal subject of the Divine A-seiiy, and the distinction between the OkXrjfia and the /SouX^, i.e. the absolute Will, as the universal Ground of ail Being, and the Election and purpose of God in the personal Idea, as the Father, And this view would have allowed me to express (what I believe to be) the true import and scriptural idea of Redemption in terms much more nearly resembling those used ordi- m S 'MM 266 AIDS TO REFT^KOnON narily by the Calvinistic Divines, and with a conciliative show of coincidence. But this motive was outweighed by the reflection, that I could not rationally have ex- pected to be understood by those, to whom I most wish to be inteUigible : et si non vis intelligi, cur vis legi ? and if you do not wish to be understood why do you wish to be read ? N.B. Not to countervene tY^ purpose of a S3mop8i8, I have detached the confirmative or explanatory re- marks from the Answers to Questions II. and III., and place them below as Scholia. A single glance of the eye will enable the reader to re-connect each with the sentence it is supposed to follow. Scholium to Arts. II. (19) Nevertheless, the fact or j)()i!je and have not it be Per- cy's Bake iBufflcUion •oh : not' rgumentfl t Jeremy it is used exercise \ing. For ,n make a that i8 to \ure, or by 'easonahU a Con- "^att. ism the APHORISMS ON SPIRITUAL RELIGION 269 creaiurca**. — Taylor's Epiat. Dedic. to his Holy Dying, p. 6. (24) It is too obvious to require suggestion, that these words here quoted apply with yet greater force and propriety to the point in question : as the Babe is an unconscious subject, which the dying mnn red not be supposed to be. My avowed convictior s r< necting Regeneration with the spiritual baptisni dition and Initiative (Luke iii. 16 ; Mat iii. 11), and of which the sacramental Rite, • of John, was appointed by Christ to reiu Sign and Figure ; and still more, perhaps, my belief respecting the Mystery of the Eucharist c^T^ceming which I hold the same opinions as Bucer (Strype's Life of Archh. Cranmer, Appendix), Peter Martyr, and pre- sumably Cranmer himself — these convictions and this belief will, I doubt not, be deemed by the Orthodox de More Orotii, who improve the letter of Arminius with the spirit of Socinus, sufficient data to bring me in guilty of irrational and Superstitious Mysticism. But I abide by a maxim, which I learnt at an early period of my theological studies, from Benedict Spinoza. Where the Alternative lies between the Absurd and the Incomprehensible, no wise man can be at a loss which of the two to prefer. To be called irrational is a trifle : to be so, and in matters of religion, is far otherwise : and whether the irrationality consists in men's believing (i.e., in having persuaded themselves that they believe) against reason, or withovi reason, I have been early instructed to consider it as a sad and seriouB evil, pregnant with miscbiefe, poUtical and moral. And by none of my numerous Instructors so impressively as by that great and shining Light of our Church in the sera of her intellectual splendour. Bishop Jeremy Taylor ; from one of whose works, and that of especial authority for the safety as well as for the importance of the principle, inasmuch as it was written expressly ad populum, I will now, both for its own intrinsic worth and to relieve the attention, wearied, ' I IMAGE EVALUATION TEST TARGET (MT-3) 1.0 If"- I.I 1.25 ^ m IIIIIM IIIIIM 1.8 U IIIIII.6 V] <^ /2 o\ ^;. M «"*.''^ O / Photographic Sciences Corporation 23 WEST MAIN STREET WEBSTER, NY. 14S80 (716) 872-4503 260 AIDS TO REFLECTION perhaps, by the length and argumentative character of the preceding discussion, interpose the following Aphorism. Aphorism CXIX. Whatever is against right reason, that no faith can oblige us to believe. For though Reason is not the positive and affirmative measure of our faith, and our faith ought to be larger than our {speculative) Reason, and take something into her heart, that Reason can never take into her eye ; yet in all our creed there can be nothing against reason. If Reason justly contradicts an article, it is not of the household of Faith. In this there is no difficulty, but that in practice we take care that we do not call that Reason which is not so. For although Reason is k right judge"*, yet it ought not to pass sentence in an inquiry of faith, until all the information be brought in ; all that is within, and all that is without, all that is above, and all that is below ; all that concerns it in experience and all that concerns it in act : whatsoever is of pertinent observation and whatsoever is revealed. For else Reason may argue very well and yet conclude falsely. It may conclude well in Logic, and yet infer a false proposition in Theology. But when our Judge is fully and truly informed in all that, whence she is to make her Judgment, we may safely follow her whithersoever she invites us. Aphorism CXX. He that speaks against his own * Which it could not be, in respect of spiritual truths and objects super-sensuous, if it were the same with, and merely another name for, ** the Faculty judging according to Sense*' — i.e. the Understandiiig, or (as Taylor most often calls it in distinction from Reason) Discovrse {Dis- eursus seu Facvltaa diacuraiva vel diacursoria). ]S.B. The Reason, so instructed and so actuated as Taylor requires in the sentences immediately following, is what I have called the Spirit. . . A Reas( fore i consoi Apt the t< what' to exii violen the cr shines, bum; preten Images but he propos CASE c BACHC CX3 Less o arming from I no tai tenets offence the poj ismd; in pp. posed < regular majorit Christi^ class a as it novelty simple which he too APHORISMS ON SPIRITUAL RELIGION 261 laraoter Uowing reason, though isure of tian our ito her ire; yet reason. [)t of the Ity, but call that 3on is i ce in an brought all that jms it in latsoever revealed, conclude yet infer ur Judge ence she )llow her his own iial truths with, and according ylor most vrse {Dis- N.B. The )r requires at I have Reason speaks against his own Conscience : and there- fore it is certain, no man serves God with a good conscience who serves him against his reason. Aphorism CXXI. By the eye of Reason through the telescope of Faith, i.e. Revelation, we may see what without this telescope we could never have Ljiown to exist. But as one that shuts the eye hard, and with violence curls the eye-Ud, forces a phantastic fire from the crystalline humour, and espies a light that never shines, and sees thousands of little fires that never bum; so is he that blinds the eye of Reason, and pretends to see by an eye of Faith. He makes little images of Notions, and some atoms dance before him ; but he is not guided by the light, nor instructed by the proposition, but sees like a man in his sleep. In no CASE CAN TRUE REASON AND A RIGHT FaITH OPPOSE EACH OTHER. CXXII. : Note Prefatory to Aphorism CXXI II. (1) Less on my own account, than in the hope of fore- arming my youthful friends, I add one other Transcript from Bishop Taylor, as from a Writer to whose name no taint or suspicion of Calvinistic or schismatical tenets can attach, and for the purpose of softening the offence which, I cannot but foresee, will be taken at the positions asserted in paragraph the first of Aphor- ism cm., p. 139 and the documental proofs of the same in pp. 141-143 : and this by a formidable party com- posed of men ostensibly of the most dissimilar Creeds, regular Church Divines, voted orthodox by a great majority of suffrages, and the so-called Freethinking Christians, and Unitarian Divmes. It is the former class alone that I wish to conciUate: so far at least Ob it may be done by removing the aggravation of novelty from the offensive article. And surely the simple reassertioik of one of " the two great things " which Bishop Taylor could assert as a fact, which, he took for granted, no Christian would think of ill 1 ^ii t ;• \: -'"I 262 AroS TO REFLECTION controverting, should at least be controverted without bitterness to his successors in the Church. That which was perfectly safe and orthodox in 1657, in the judg- ment of a devoted Royalist and Episcopalian, must be at most but a venial heterodoxy now. For the rest, I am prepared to hear in answer — what has already been so often, and with such theatrical effect dropt, as an extinguisher, on my arguments — the famous con- cluding period of one of the chapters in Paley's Moral and Political Philosophy [quoted CXXVI.] declared by Dr. Parr to be the finest prose passage in English Literature. Be it so ! I bow to so great an authority. But if the learned Doctor would impose it on me as the truest as well as the finest, or expect me to admire the Logic equally with the Rhetoric — a0{ dences, that He was indeed come who had promised and declared to their Forefathers, Behold your God will come with vengeance (Matt. x. 314, Luke xii. 49), even God a recompense ! He will come and save you ! (Isaiah xxxv. 4, compared with Matt. x. 34, and Luke xii. 49.) I receive them as proofs, therefore, of the truth of every word, which he taught who was himself The Word : and as sure evidences of the final victory over death and of the life to come, in that they were manifestations of Him who said : I am the resurrection and the Life ! ^' (2) The obvious inference from the passage in ques- tion [quoted CXXVL], if not its express import, is: Miracula experimerUa crucis esse, quibus solis proban- dum erat. Homines non, pecudum instar, omnino perituros esse [Miracles are the experiments of the cross, by which alone it was to be proved that men would not altogether perish like cattle]. Now this doctrine I hold to be altogether alien from the spirit and without authority in the leUer, of Scripture. I can recall nothing in the history of human BeUef, that should induce me, I find nothing in my own moral Being that enables me, to understand it. I can, how- ever, perfectly well understand, the readiness of those Divines in hoc Paleh Dictum ore pleno jurare, qui nihil aUud in toto EvangeUo invenire posse profitentur [to echo loudly this saying of Paley, who profess that they cannot find anything else in the whole Gospel], The most unqualified admiration of this superlative passage I find perfectly in character for those who, while Socinianism and Ultra-Socinianism are spreading like the roots of an Elm, on and just below the surface, through the whole land, and here and there at least have even dipt under the garden fence of the Church, and blunt the edge of the Labourer's spade in the gayest parterres of our Baal-hamon {SolomorCs Song, viil 11), — who, while Heresies, to which the Framen :! i fil iii ■ 2f64 AIDS TO REFLECmON and Compilers of our Liturgy, Homilies, and Articles would have refused the very name of Christianity, meet their eyes on the list of Religious Denominations for every City and large Town throughout the kingdom — can yet congratulate themselves with Dr Paley (in his Evidences) that the BevU has not reached the founda- tion — ^that is, that the corruption of Man's Will ; that the responsibiUty of man in any sense in which it is not equally predicable of Dogs and Horses ; that the Divinity of our Lord ; and even his pre-existence ; that Sin, and Redemption through the merits of Christ ; and Graw, the lity of of the fact— df and y con- -nor in eption- [or the . The Brow, teristic ice, an 10 Pre- in any 3cieB of .veiling zans of Caffree, luman- as to d rejec- Lot only but he ly sup- be con- Motan- 9 ; and of this inferred would, ing the . The evince APHORISMS ON SPIRITUAL REUGION 271 Nature have their exact fulfilment — in every other ** ingrafted word '* of Promise Nature Ir found true to her Word, and is it in her noblest Creature, that she tells her first Lie ? — (The Reader will, of course, under- stand, that I am here speaking in the assumed character of a mere Naturalist, to whom no light of revelation had been vouchsafed ; .; one, who with gentle heart Had worshipp'd Nature in the Hill and Valley, Not knowing what he loved, but loved it all t Whether, however, the introductory part of the Bishop's argument is to be received with more or less quaUfication, the Fact itself, as stated in the concluding sentence of the Aphorism, remains unaffected, and is beyond exception true. (3) If other argument and yet higher authority were required, I might refer to St. Paul's Epistle to the Romans, and to the Epistle to the Hebrews, which whether written by Paul, or, as Luther conjectured, by Apollos, is out of all doubt the work of an ApostoUc Man filled with the Holy Spirit, and composed while the Temple and the Glories of the Temple Worship were yet m existence. Several of the Jewish and still Judaizing Converts had begun to vacillate in their faith, and to " stumble at the stumbling-stone " of the contrast between the pomp and splendour of the Old Law and the simplicity and humility of the Christian Church. To break this sensual charm, to unfascinate these bedazzled brethren, the Writer to the Hebrews institutes a comparison between the two religions, and demonstrates the superior spiritual grandeur, the no symptom of any ReUgion, or the belief of any Superior Power as the Maker of the World, but yet have no doubt that the Spirits of their Ancestors survive in the form of Porpoises, and mindful of their descendants with imperish- able affection, drive the Whales ashore for them to feast on. 11 1 '.J' N ,f.i 272 AIDS TO REFLECTION AI 11^ id I P'ii ill' greater intrinsic worth and dignity of the Religion of Christ. On the other hand, at Rome where the Jews formed a numerous, powerful, and privileged class (many of them, too, by their proselyting zeal and fre- quent disputations with the Priests and Philosophers trained and exercised Polemics) the recently-foimded Christian Church was, it appears, in greater danger from the reasonings of the Jewish Doctors and even of its own Judaizing Members, respecting the tiae of the new revelation. Thus the object of the Epistle to the Hebrews was to prove the superiority of the Christian ReUgion ; the object of the Epistle to the Romans to prove its necessity. Now there was one argument ex- tremely well calculated to stagger a faith newly trans- planted and still loose at its roots, and which, if allowed, seemed to preclude the possibility of the Christian ReUgion, as an especial and immediate revelation from God — on the high grounds, at least, on which the Apostle of the Gentiles placed it, and with the exclusive rights and superseding character, which he claimed for it. You admit (said they) the divine origin and autho- rity of the Law given to Moses, proclaimed with thunders and Ughtnings and the Voice of the Most High heard by all the people from Mount Sinai, and introduced, en- forced, and perpetuated by a series of the most stupend- ous miracles ! Our ReUgion then was given by God : and can God give a perishable imperfect reUgion ? If not perishable, how can it have a successor ? If perfect, how can it need to be superseded ? The entire argu- ment is indeed comprised in the latter attribute of our Law. We know, from an authority which you your- selves acknowledge for divine, that our ReUgion is perfect. " He is the Rock, and his Work is perfect "— (Devter. xxxii. 4). If then the ReUgion revealed by God himself to our forefathers is perfecty what need have we of another ? — This objection, both from its importance and from its (for the persons at least, to whom it was addressed) extreme plausibiUty, required an answer in both epistles. And accordingly, the answe] especif how d case ii studied Warbu perfect I put t St. Pau more o that yc ferences in an al a know your sei in one ReUgion suflficien revealed truly aflG promulgi *The< experienc Parents, bred in a Catholics. disgusted which hac [so commc the South [however, < jtunities of I officers in [moral and jthe other ; |to think fo ihad gone i ftnd Paley Testament Ml \' APHORISMS ON SPIRITUAL RELIGION 273 ;ion of i Jews L class ttd fre- iopliers Dunded danger Bven of oi the ) to the tiristian nans to lent ex- y trans- illowed, Ihristian on from lich the ixclusive i^med for „ autho- ihunders leard by Lced, en- jtupend- »y God: m? If perfect, ire argu- of our answer is included in the one (Hebrews) and it is the especial purpose and main subject of the other. And how does the Apostle answer it ? Suppose — and the case is not impossible"* — a man of sense, who had studied the evidences of Priestley and Paley with Warburton's Divine Legation, but who should be a perfect stranger to the Writings of St. Paul : and that I put this question to him : — What do you think, will St. Paul's answer be ? Nothing, he would reply, can be more obvious. It is in vain, the Apostle will urge, that you bring your notions of probabiUty and in- ferences from the arbitrary interpretation of a word in an absolute rather than a relative sense, to invalidate a known fad. It is a fact, that your ReUgion is (in your sense of the word) not perfect : for it is deficient in one of the two essential Constituents of all true ReUgion, the BeUef of a Future State on solid and sufficient grounds. Had the doctrine indeed been revealed, the stupendous Miracles, which you most truly affirm to have accompanied and attested the first promulgation of your Religion, would have suppUed ♦ The case here supposed actually occurred in my owr experience in the person of a Spanish Refugee, of EngUsh Parents, but from his tenth year resident in Spain, and bred in a family of wealthy, but ignorant and bigoted. Catholics. In mature manhood he returned to England, disgusted with the conduct of the Priests and Monks, which had indeed for some years produced on his mind its so common effect among the better-informed Natives of I the South of Europe — a tendency to Deism. The results, however, of the infidel system in France, with his oppor- tunities of observing the effects of irreUgion on the French officers in Spain, on the one hand ; and the undeniable I moral and intellectual superiority of Protestant Britain on Ithe other ; had not been lost on him : and here he began jto think for himself and resolved to study the subject. He 1 gone through Bishop Warburton's Divine Legation, md Paley's evidences ; but had never read the New Testament consecutively, and the Epistles not at all. In m 274 AIDS TO REFLECTION i ! I. ' the requisite proof. But the doctrine was not revealed ; and your belief of a future state rests on no soUd grounds. You believe it (as far as you believe it, and as many of vou as profess this belief) without revelation, and with- out the only proper and sufficient evidence of its truth. Your ReHgion, therefore, though of divine Origin is, (if taken in disjunction from the new revelation, which I am commissioned to proclaim) but a ReUgio dimid- iota ; and the main purpose, the proper character, and the paramoimt object of Christ's Mission and Miracles, is to supply the Missing Half by a clear dis- covery of a future state ; and (since " he alone discovers who proves ") by proving the truth of the doctrine, now for the first time declared with the requisite authority, by the requisite, appropriate, and alone satisfactoi^ evidences. 1 (4) But is this the Apostle's answer to the Jewish Oppugners, and the Judaizing false brethren, of the Church of Christ ? It is not the Answer, it does not resemble the Answer returned by the Apostle. It is neither parallel nor corradial with the Line of Argument in either of the two Epistles, or with any one fine ; but it is a chord that traverses them all, and only touches where it cuts across. In the Epistle to the Hebrews the directly contrary position is repeatedly asserted; and in the Epistle to the Romans it is every where j supposed. The death to which the Law sentenced allj Sinners (and which even the Gentiles without the revealed Law had announced to them by their con- sciences, '* the judgment of God having been made j known even to them ") must be the same death, from| whrih they were saved by the faith of the Son of God, i or the Apostle's reasoning would be senseless, his antithesis a mere equivoque, a play on a word, quod idem sonat, alivd vvU. Christ " redeemed mankind from the Curse of the Law " {Oal., iii. 11) : and we all know, that it was not from temporal death, or tbej Eenalties and afflictions of the present Ufe, that Be- evers have been redeemed. The Law, of which thel inspi can ] thun table oiall what name behin and fi ment Orwai where Paul s but tl What me ? I Court, phetic ordinal there it each in on wha dered a a sourci by whc what m peculiat tian Fa tained '. alone t inestimj came h Paul; Aphot came J( for our (Men dis V v^ealed ; rounds, nany of id with- ns truth, rigin is, a, which o dimid- laracter, •ion and jlear dis- diacovers line, now authority, bisfacto^ le Jewish in, of the does not tie. It is Argument line ; but ly touches Hebrews asserted ; pry where [tenced all ;hout the iiheir con- [een made sath, from m of God, ieless, his rord, quod mankind I ind we all ib, or the , that Be- which thel APHORISMS ON SPIRITUAL RELIGION 276 inspired Sage of '. tarsus is speaking, from which no man can plead excuse ; the Law miraculously delivered in thunders from Mount Sinai, which was inscribed on tables of stone for the Jews^ and written in the hearts of all men {Eom. xi. 16) — the Law " holy and spirUttal /" what was the great point, of which this Law, in its own name, offered no solution ? the mystery, which it left behind the veil, or in the cloudy tabernacle of types and figurative sacrifices ? Whether there was a Judg- ment to come, and Souls to suffer the dread sentence ? Or was it not far rather — what are the Means of Escape ? where may Grace be found, and redemption ? St. Paul says, the latter. The Law brings condemnation : but the conscience-sentenced Transgressor's question. What shall I do to be saved ? who will intercede foi me ? she dismisses as beyond the jurisdiction of her Court, and takes no cognizance thereof, save in pro- phetic murmurs or mute outshadowings of mystic ordinances and sacrificial types. Not, therefore, that there is a life to come, and a future state ; but what each individual Soul may hope for itself therein : and on what grounds ; and that this state has been ren- dered an object of aspiration and fervent desire, and a source of thanksgiving and exceeding great joy ; and by whom, and through whom, and for whom, and by what means and under what conditions — these are the peculiar and distinguishing fundamentals of the Chris- tian Faith ! These are the revealed Lights and ob- tained Privileges of the Christian Dispensation ! Not alone the knowledge of the boon, but the precious inestimable Boon itself, is the " Grace and Truth that came by Jesus Christ ! " I believe Moses, I believe Paul ; but I believe in Christ. Aphorism CXXIV. : On Baptism. " In those days came John the Baptist, preaching ". It will suffice for our present purpose if by these* words we direct * By certain BibUcal Philologists of the Teutonic School (Men distinguished by Learning, but still more character- M'y ;':»'.* ■;! ' m *4r 27« AIDS TO REFLECTION the attention to the origin, or at least first Scriptural Record, of Baptism, and to the combinement of Prbaohino therewith ; their aspect each to the other, and their concurrence to one excellent end ; the Word unfolding the Sacrament, and the Sacrament sealing the Word ; the Word as a Light, informing and clearing the sense of the Seal, and this again, as a Seal, con- firming and ratifying the truth of the Word ; as you see some significant Seals, or engraven Signets, have a word about them expressing their Sense. But truly the Word is a Light and the Sacraments have in them of the same Light illuminating them. This {sacrament) of Baptism, the Ancients do particu- larly express by Light, Yet are they both nothing but darkness to us, till the same light shine in our Hearts ; for till then we are nothing but darkness ourselves, and therefore the most luminous things are so to us. Noon- day is as midnight to a blind man. And we see these ordinances, the word and the sacrament, without profit or comfort for the most part, because we have not of that Divine light within us. And we have it not, because we ask it not. A bom and bred Baptist, and paternally descended from the old orthodox Nonconformists, and both in his own and in his father's right a very dear Friend of mine, had married a member of the National Church. In consequence of an anxious wish expressed by his istically by hardihood in conjecture and who suppose the Gospels to have undergone several successive revisions and enlargements by, or under the authority of, the Sacred Historians) these words are contended to have been, in the first delivery, the common commencement of all the Gospels /card (ra/9/cd {i.e. according to the Flesh) in dis- tinction from St John's, or the Gospel /card vyeO/xa {i.e. according to the Spirit). APHORISMS ON SPIRITUAL RELIGION 277 ipttiral ent of I other, 3 Word sealing jlearing il, con- as you have a raments g them, particu- ling but Hearts ; ves, and Noon- lee these »ut profit fQ not of it not, jscended ^th in his i'riend of Church. by his Lady for the baptism of their first ihild, he solicited me to put him in possession of my views respecting this controversy ; though principally as to the degree of importance which I attached to it. For as to the point itself, his natural prepossession in favour of the Persuasion in which he was bom, had been confirmed by a conscientious examination of the Arguments on both sides. As the Comment on the preceding Apho- rism, or rather as an Expansion of its subject matter, I will give the substance of the conversation : and amply shall I have been remunerated, should it be read with the interest and satisfaction with which it was heard — more particularly, should any of my readers find themselves under the same or similar Circumstances. Comment — CXXIVc. : Or Aid to Reflection in the forming of a sound Judgment respecting the purport and purpose of the Baptismal Rite, and a just appreciation of its value and importance. (1) Our discussion is rendered shorter and more easy by our perfect agree- ment in certain preliminary points. We both disclaim alike every attempt to explain anything into Scripture, and every attempt to explain anything ovJt of Scripture. Or if we regard either with a HveUer aversion, it is the latter, as being the more fashionable and prevalent. I mean the practice of both high and low Cfrotian Divines to explain aioay positive assertions of Scripture on the pretext that the literal sense is not agreeable to Reason, that is, thbib particular Reason. And inas- much as (in the only right sense of the word) there is no such thing as a particular Reason, they must, and in fact they do, mean, that the literal sense is not accord- ant to their Understanding, i.e., to the Notions which their Understandings have been taught and accustomed to form in their school of philosophy. Thus a Platonist who should become a Christian, would at once, even in texts susceptible of a different interpretation, recog- nize, because he would expect to find, several doctrines 'ill li 278 AIDS TO REFLECTION which the disciple of the Epicurean or Mechanic School will not receive on the most positive declarations of the Divine Word. And as we agree in the opinion, that the Minimi-fidian Party (cvc. 3) err grievously in the latter point, so I must concede to you, that too many Psedo-baptists {Assertora of Infant Baptism) have erred, though less grossly, in the former. I have, I confess, no eye for these smoke-Uke Wreaths of In- ference, this ever widening spiral Ergo from the narrow aperture of perhaps a single Text ; or rather an inter- pretation forced into it by construing an idiomatic phrase in an artless Narrative with the same absolute- ness, as if it had formed part of a mathematical pro- blem I I start back from these inverted Pyramids, where the apex is the base ! If I should inform any one that I had called at a friend's house, but had found!' nobody at home, the Family having all gone to the play ; and if he on the strength of this information, should take occasion to asperse my friend's wife for unmotherly conduct iu taking an infant, six months old, to a crowded theatre ; would you allow him to press on the words nobody and all the family, in justifi- cation of the slander ? Would you not tell him that the words were to be interpreted by the nature of the subject, the purpose of the speaker, and their ordinary acceptation ? and that he must, or might have known, that infants of that age would not be admitted into the Theatre. Exactly so, with regard to the words, " he and all his Household ". Had Baptism of Infants at that early period of the Gospel been a known prac- tice, or had this been previously demonstrated, — then indeed the argument, that in all probability there was one or more infants or young children in so large a family, would be no otherwise objectionable than as being superfluous, and a sort of anti-cUmax in Logic. But if the words are cited as the proof, it would be a clear petitio principii, though there had been nothing else against it. But when we turn back to the Scrip- tures preceding the narrative, and find Repentance APHORISMS ON SPIRITUAL RELIGION 279 and Belief demanded as the terms and indispensable Conditions of Baptism — then the case above imagined applies in its full force. Equally vain is the pretended analogy from circumcision, which was no sacrament at all ; but the means and mark of national distinction. In the first instance it was, doubtless, a privilege or mark of superior rank conferred on the Descendants of Abraham. In the patriarchal times this rite was confined (the first Governments being Theocracies) to the Priesthood, who were set apart to that ofl&ce from their Birth. At a later period this Token of the premier dasa was extended to Kings. And thus, when it was re-ordained by Moses for the whole Jewish Nation, it was at the same time said — Ye are all Priests and Kings — Ye are a consecrated People. In addition to this, or rather in aid of this, Circumcision was intended to distinguish the Jews by some indelible sign : and it was no less necessary, that Jewish children should be recog- nizable as Jews, than Jewish Adults — ^not to mention the greater safety of the rite in infancy. Nor was it ever pretended that any Grace was conferred with it, or that the Rite was significant of any inward or spiritual Operation. In short, an unprejudiced and competent Reader need only peruse the first 33 Para- graphs of the 18th Section of Taylor's Liberty of Prophesying ; and then compare with these the re- mainder of the Section added by him after the Restora- tion: those, namely, in which he attempts to over- throw his own arguments. I had almost said affects : for such is the feebleness, and so palpable the sophistry, of his Answers, that I find it difficult to imagine, that Taylor himself could have been satisfied with them. The only plausible arguments apply with equal force to Baptist and Psedo-baptist ; and would prove, if they proved any thing, that both were wrong, and the Quakers only in the right. (2) Now, in the first place, it is obvious, that nothing conclusive can be drawn from the silence of the New Testament respecting a practice, which, supposing it 280 i-i AIDS TO REFLECTION already in use, must yet, from the character of the first Converts, have been of comparatively rare occur- rence; and which from predominant, and more con- cerning. Objects and Functions of the Apostolic Writers (1 Corinth, i. 17,) was not likely to have been mentioned otherwise than incidentally, and very probably therefore might not have occurred to them to mention at aU. But, secondly, admitting that the practice was introduced at a later period than that in which the Acts of the Apostles and the Epistles were composed : I should yet be fully satisfied, that the Church exercised herein a sound* discretion. On either supposition, therefore, it is never without regret that I see a Divine of our Church attempting to erect forts on a position so evidently commanded by the stronghold of his Antagonists. I dread the use which' the Socinians may make of their example, and the Papists of their failure. Let me not, however, deceive you (The Reader understands, that I suppose myself con- versing with a Baptist.) 1 am of opinion, that the * That every the least permissible form and ordinance, which at different times it might be expedient for the Church to enact, are pre-enacted in the New Testament ; and that whatever is not to be found there, ought to be allowed no where — this has been asserted. But that it has been proved, or even rendered plausible, or that the Tenet is not to be placed among the rewlsionary Results of the scripture - slighting Will - worship of the Romish Church, it will be more sincere to say, T disbelieve, than that I doubt. It was chiefly, if not exclusively, in refer- ence to the extravagances built on this tenet, that the great Selden ventured to declare, that the words, Scruta- mini Scriptubas, had set the world in an uproar. N.B. — Extremes appear to generate each other ; but if we look steadily, there will most often be found some commonf error, that produces both as its Positive and Negative Poles. Thus Superstitions go by Pairs, Uke the two Hungarian Sisters, always quarrelling and inveterately averse, but yet joined at the Trunk, ^ Divii piev mter] the t< expre Andt conoe or ai oeptic deduo there Baptii the pr (3) that i under mony, a conf heart ^ and CO and of that pi ♦Moi argumei of Bapti time of allowed and tha the Chui Dispute Original tlzed— I whole st the Aut Baxter, before ai myself t ^ti bui the praot \' f ; of the occur- e con- lOBtolic e been . very ) them lat the n that Cpistles a, that n. On t regret ;o erect by the i which .nd the deceive idf con- iiat the inance, for the ament ; it to be it it has lat the Results Eomish re, than n refer- hat the Scruta- APiiORISMS ON SPIRITUAL RELIGION 281 Divines on your side are chargeable with a far more ^evous mistake, that of giving a carnal and Judaizing mterpretation to the various Gospel Texts in which the terms, baptism and baptize, occur, contrary to the express and earnest admonitions of the Apostle Paul. And this I say without in the least retracting my former concession, that the Texts appealed to, as commanding or authorizing Infant Baptism, are all without ex- ception made to bear a sense neither contained nor deducible : and likewise that (historically considered) there exists no sufficient positive evidence, that the Baptism of Infants was instituted by the Apostles in the practice of the Apostolic age*. (3) Lastly, we both coincide in the full conviction, that it is neither the outward ceremony of Baptism, under any form or circumstances, nor any other cere- mony, but such a faith in Christ as tends to produce a conformity to his holy doctrines and example in heart and life, and which faith is itself a declared mean and condition of our partaking of his spiritual Body, and of being " clothed upon " with his righteousness, that properly makes us Christians, and can alone be * More than this I do not consider as necessary for the argument. And as to Robinson's assertions in his History of Baptism, that Infant Baptism did not commence till the time of Cyprian, who, condemning it as a general practice, allowed it m particular cases by a dispensation of Charity ; and that it did not actually become the ordinary rule of the Church, till Augustin in the fever of his anti-pelagian Dispute had introduced the Calvinistic interpretation of Original Sin, and the dire state of Infants dying unbap- tized — I am so far from acceding to them, that I reject the whole statement as rash, and not only unwarranted by the Authorities he cites, but unanswerably confuted by Baxter, Wall, and many other learned Paedo - baptists before and since the publication of his Work. I confine myself to the assertion — not that Infant Baptism was not ; but — that there exist no sufficient proofs that it tw«, the practice ol the Apostolic Age. trl m^ 282 AIDS TO REFLECTION enjoined as an Article of Faith necessary to Salvation, so that the denial thereof may be denounced as " a damnable heresy ". In the strictest sense of essential, this alone is the essential in Christianity, that the same spirit should be growing in us which was in the fulness of all perfection in Christ Jesus. Whatever else is named essential is such because, and only as far as, it is instrumental to this, or evidently implied herein. If the Baptists hold the visible Rite to be indispensable to Salvation, with what terror must they not regard every disease that befel their children between Youth and Infancy ! But if they are saved by the faith of the Parent, then the outward rite is not essential to Salvation, otherwise than as the omission should arise from a spirit of disobedience : and in this case it i» the cause, not the effect, the wilful and unbaptized Heart, not the unbaptizing hand, that perils it. And surely it looks very like an inconsistency to admit the vicarious faith of the Parents and the therein impUed promise, that the child shall be christianly bred up, and as much as in them Ues prepared for the com- munion of saints — to admit this, as safe and sufficient in their own instance, and yet o denounce the same beUef and practice as hazardous and unavaiUng in tbf EstabUshed Church — the same, I say, essentially, and only differing from their own by the presence of two or three Christian Friends as additional securities, and by the promise being expressed ! (4) But you, my fiUal Friend ! have studied Christ under a better Teacher — the Spirit of Adoption, even the spirit that was in Paul, and which still speaks to u? out of his writings. You remember and admire the saying of an old Divine, that a ceremony duly instituted was a Chain of Gold around the Neck of Faith ; but if in the wish to make it co-essential and consubstantial, you draw it closer and closer, it may strangle the Faith it was meant to deck and designate. You arei not so unretentive a Scholar as to have forgotten the " pateris et auro " of your Virgil : or if you were, you ii".4 APHORISMS ON SPIRITUAL RELIGION 283 ^-ation, as " a jential, e same fulness else is Lr as, it herein, ►ensable , regard I Youth faith of )ntial to :Jd arise ase it i» baptized it. And dmit the I impUed bred up, ;he corn- sufficient the same ng in tb( ally, and of two or 3, and by are not so inconsistent a reasoner, as to translate the Hebraism, Spirit and Fire in one place by spiritual fire, and yet refuse to translate Water and Spirit bv Spiritual Water in another place : or if, as I myself think, the different position marks a different sense, yet that the former must be ejusdem generis with the latter — the Water of Repentance, reformation in con- ducb ; and the Spirit that which purifies the inmost 'principle of action, as Fire purges the metal substan- tially, not cleansing the surface only ! (See Aph. xxiii.) (5) But in this instance, it will be said, the ceremony, the outward and visible sign, is a Scripture Ordinance. I will not reply, that the Romish Priest says the same of the anointing of the sick with oil and the imposition of hands. No ! my answer is : that this is a very sufficient reason for the continued observance of a ceremonial Rite so derived and sanctioned, even though its own beauty, simplicity, and natural significanoy had pleaded less strongly in its behalf ! But it is no reason why the Church should forget that the perpetua- tion of a thing does not alter the nature of the thing, and that a ceremony to be perpetuated is to be per- petuated as a Ceremony. It is no reason why, knowing and experiencing even in the majority of her own Members the proneness of the human mind to Superstition*, the Church might not rightfully and piously adopt the measures best calculated to check this tendency, and to correct the abuse, to which it had led in any particular Rite. But of superstitious notions respecting the baptismal ceremony, and of abuse resulting, the instances were flagrant and * Let me be permitted to repeat and apply the Note to Aph. 100. Superstition may be defined as the making to stand under of those things which stand above, of which kind are ceremonies and outward signs are of no value and almost nothing, except in that which is to be signs, which signified. '- s ;( i •i I* ifl ^^1 284 AIDS TO REFLECTION A notorious. Suoh, for instance, was the freauent de- ferring of the baptismal rite to a late perioa of Life, and even to the deathbed, in the belief tnat the rnvBtiu water would cleanse the baptized person from ail sin and (if he died immediately after the performance of the ceremony,) send him pure and spotless into the other world. (6) Nor is this all. The preventive remedy appUed by the church is legitimated as well as additionally recommended by the following consideration. Where a ceremony answered and was intended to answer several purposes, which purposes at its first institution were blended in respect of the timey but which aftet wards by change of circumstance (as when, for instance, a large and ever-increasing proportion of the membet^^ of the Church, or those who at least bore the Christian name, wtue of Christian Parents) were necessarily dis- united — then either the Church has no power or autho- rity delegated to her (which is shifting the ground of controversy) — or she must be authorized to choose and determine, to whi^h of the several purposes the ceremony should be attached. Now one of the pur- poses of Baptism was — the making it publicly mani- fest, first, what Individuals were to be regarded by the World {Phil. ii. 16) as belonging to the visible Com- munion of Christians : inasmuch as by their demeanour and apparent condition, the general estimation of '* the Gty set on a liill and not to be hid " (Matth. v. 14.) could not but be effected — the City that even " in the midst of a crooked and perverse nation *' was bound not only to give no cause, but by all imio. Cxt jaeans to prevent every occasion, of " Rebuk' "' -. ndly mark out, for the Church itself, those intio were entitled to that especial Dearness, that watchful and discipli- naiy Love and Loving-kindness, which over and above tl;r affections and duties of Philanthropy and Uni- vejv^.vi CtMitjf Christ himself had enjoined, and with a?;t^u\phasis and in a form significant of its great and eapecAal importance. A Nsw Commandment I give unto wide race, trast of the to be peculi the m( the in bo c xr exclusi and aff But ho urged— the suf then as] have 63 or effeci ends an to the great B as to th( can be ( mony f ceremor object duties, tionsj an a subjec it, or the who (as (: APHORISMS ON SPnilTUAL RELIGION 285 at de- { Life, mvBtic all sin nice of ito the applied bionally Where answer titution li aftp» istance, lembeti^ Ihristian rily dis- r autho- ound of k choose bses the bhe pur- y mani- i by the (le Com- meanour of " the V. U.) " in the 3und not neans to ndly entitled discipU- ,nd above ^nd Uni- sind "with rreat and I give unto you, that ye love one another. By a Charity wide as sunshine, and comprehending the whole human race, the Body of Christ inns was to be placed in con- trast with the proverbial misanthropy and bigotry of the Jewish Church and People : while yet they were to be distinguished and known to all men, by the peculiar love and affection displayed by them towards the members of their own community ; thus exhibiting the >aiai/Rity of sectarian attachment, yet by the no loss lie ' .ous and exemplary practice of the duties r,i Universal Benevolence, secured from the charge bo c mmonly brought against it, of being narrow and exclusive. How kind these Christians are to the poor and afflicted, without distinction of reUgion or country ! But how they love each other I (7) Now combine with this the consideration bef ve urged — the duty, I mean, and necessity of checking the superstitious abuse of the baptismal rite: and I then ask, with confidence, in what way could the Church have exercised a sound discretion more wisely, piously, or effectively, than by affixing, from among the several ends and purposes of Baptism, the outward ceremony to the purposes here mentioned ? How could the great Body of Christians be more plainly instructed as to the true nature of all outward ordinances ? What can be conceived better calculated to prevent the cere- mony from being regarded as other and more than a ceremony, if not the administration of the same on an ohject (yea, a dear and precious object) of spiritual duties, though the consciotia subject of spiritual opera- tions and graces only by anticipation and in hope ;— a subject unconscious as a flower of the dew falling on it, or the early rain, and thus emblematic of the myriads who (as in our Indian Empire, and henceforward, I trust, in Africa) are temporally and even morally benefited by the outward existence of Christianity, though as yet ignorant of its saving truth ! And yet, on the other hand, what more reverential than the application of this, the common initiatory rite of the m I 286 AIDS TO REFLECTION II "■I 4i m East sanctioned and appropriated by Christ — its application, I say, to the very subjects, whom he him- self commanded to be brought to him — the children in arms, respecting whom " Jesus was much dis- pleased with his disciples, who had rebuked those that brought them ! " Wliat more expressive of the true character of that originant yet generic Stain, from which the Son of God, by his mysterious incarnation and agony and death and resurrection, and by the baptism of the Spirit, came to cleanse the Children of Adam, than the exhibition of the outward element to Infants free from and incapable of crime, in whom the evil principle was present only as potential being, and whose outward semblance represented the Kingdom of Heaven ? And can it — to a man, who would hold himself deserving of Anathema Maranatha (1 Cor. xvi. 22.) if he did not " love the Lord Jesus " — can it be nothing to such a man, that the introduction and commendation of a new Inmate, a new spiritual Ward, to the assembled Brethren in Christ ( — and this, as I have shown above, was one purpose of the baptismal Ceremony) does in the baptism of an Infant recall our Lord's own presentation in the temple on the eighth day after his birth ? Add to all these considerations the known fact of the frequent exposure and the general Ught regard of Infants, at the time when Infant Baptism is by the Baptists supposed to have been first rvled by the CathoUc Church, not overlooking the humane and charitable motives, that influenced Cjrprian's decision in its favour ! And then make present to your imagination, and meditatively con- template the still continuing tendency, the profitable, the beautiful effects, of this ordinance now and for so many centuries back, on the great Mass of the Popula- tion throughout Christendom — the softening, elevating exercise of Faith and the Conquest over the senses, while in the form of a helpless crying Babe the Presence, and the unutterable Worth and Value, of an Immortal being made capable of everlasting bliss are solemnly APHORISMS ON SPIRITUAL RELIGION 287 riat — its n he him- 3 children nuch dis- those that £ the true jain, from ncamation ad by the Mdren of element to whom the being, and J Kingdom would hold ha (1 Cor. IS " — can it luction and itual Ward, ,d this, as I B baptismal it recall our the eighth asiderations re and the vhen Infant re been first looking the influenced then make ,tively con- profitable, and for so the Popula- Lg, elevating the senses, ae Presence, ^n Immortal re solemnly proclaimed and carried home to the mind and heart of the Hearers and Beholders ! Nor will you forget the probable influence on the future Education of the Child, the opportunity of instructing and impressing the friends, relatives, and parents in their best and most docile mood ! These are, indeed, the {mollia tempora fandi) favourable times for speaking. (8) It is true, that by an unforeseen accident, and through the propensity of all Zealots to caricature partial truth into total falsehood — it is too true, that a Tree the very contrary in quality of that shown to Moses {Exod. xv. 25) was afterwards " cast into the sweet waters from this fountain ", and made them like " the waters of Marah ", too bitter to be drunk. I allude to the Pelagian Controversy, the perversion of the Article of Original Sin by Augustine, and the frightful conclusions which this duriLS pater infantum drew from the Article thus perverted. It is not, how- ever, to the predecessors of this African, whoever they were that authorized Psedo -baptism, and at whatever period it first became general — ^it is not to the Church at the time being, that these consequences are justly imputable. She had done her best to preclude every superstition, by allowing in urgent cases any and every Adult, Man, and Woman, to administer the ceremonial part, the outward rite, of baptism : but reserving to the highest Functionary of the Church (even to the exclusion of the Co -presbyters) the most proper and spiritual purpose, viz., the declaration of Repentance and Belief, the free Choice of Christ, as his Lord, and the open profession of the Christian Title by an in- dividual in his own name and by his own deliberate act. This office of Religion, the essentially moral and spiritual nature of which could not be mistaken, this most solemn office the Bishop alone was to perform. (9) Thus — as soon as the purposes of the ceremonial Rite were by change of circumstances divided, that is, took place at different periods of the Believer's Life — to the outward purposes, where the effect was to be 1 H ■I •!* ■¥ 'I '!:« 11 A iiiiiiii Hi: It 288 AIDS TO REFLECTION produced on the Consciousness of others, the Church continued to affix the oiUward rite ; while to the substantial and spiritual purpose, where the effect was to be produced on the Individual's own mind, she gave its beseeming dignity by an ordinance not figurative, but standing in the direct cause and relation of means to the end. (10) In fine, there are two great Purposes to be answered, each having its own subordinate purposes, and desirable consequences. The Church answers both, the Baptists one only. If, nevertheless, you would still prefer the union of the baptismal rite with the Confirmation, and that the Presentation of Infants to the assembled Church had formed a separate institu- tion, avowedly prospective — I answer : first, that such for a long time and to a late period was my own Judg- ment. But even then it seemed to me a point, as to which an indifference would be less inconsistent in a lover of Truth, than a zeal to separation in a professed lover of Peace. And secondly, I would revert to the History of the Reformation, and the calamitous acci- dent of the Peasants' War : when the poor ignorant multitude, driven frantic by the intolerable oppressions of their feudal Lords, rehearsed all the outrages that were acted in our own times by the Parisian Populace headed by Danton, Marat, and Robespierre ; and on the same outrageous Principles, and in assertion of the same Rights op Brutes to the subversion of all the Duties or Men. In our times, most fortunately for the interests of ReUgion and MoraUty, or of their prudential Substitutes at least, the Name of Jacobin was everywhere associated with that of Atheist and Infidel. Or rather, Jacobinism and InfideUty were the two Heads of the Revolutionary Geryon — connatural misgrowths of the same Monster-trunk. In the Ger- man Convulsion, on the contrary, by a mere but most unfortunate accident, the same Code of Caliban Juris- prudence, the same sensual and murderous Excesses, were connected with the name of Anabaptist. The APHORISMS ON SPIRITUAL RELIGION 289 le Church le to the effect was L, she gave figurative, 1 of means >se8 to be I purposes, ti answers leless, you i\ rite with I of Infants ate institu- b, that such own Judg- point, as to aistent in a a professed pvert to the nitous acci- or ignorant oppressions itrages that m Populace ce ; and on srtion of the of all the ;unately for lor of their of Jacobin theist and .ty were the sonnatural n the Ger- e but most liban Juris- Excesses, .ptist. The Abolition of Magistracy, Community of Goods, the Right of Plunder, Polygamy, and whatever else was fanatical, were comprised in the word, Anabaptism ! It is not to be imagined, that the Fathers of the Re- formation could, without a miraculous influence, have taken up the question of Infant Baptism with the requisite calmness and freedom of Spirit. It is not to be wished, that they should have entered on the discussion. Nay, I will go farther. Unless the Aboli- tion of Infant Baptism can be shown to be involved in some fundamental article of Faith, unless the Practice could be proved fatal or imminently perilous to Salva- tion, the Reformers would not have been justified in exposing the yet tender and struggling cause of Pro- testantism to such certain and violent prejudices as this Innovation would have excited. Nothing less than the whole substance and efficacy of the Gospel Faith was the prize, which they had wrestled for and won ; but won from enemies still in the field, and on the watch to re-take, at all costs, the sacred Treasure, and consign it once again to darkness and oblivion. If there be a time for all things, this was not the time for an innovation, that would and must have been followed by the triumph of the enemies of scriptural Christianity, and the aUenation of the Governments that had espoused and protected it. (11) Remember, I say this on the supposition of the question's not being what you do not pretend it to be, an Essential of the Faith, by which we are saved. But should it likewise be conceded, that it is a disptUahle point — and that in point of fact it is and has been disputed by Divines, whom no pious Protestant of any denomination will deny to have been faithful and eminent servants of Christ — should it, I say, be Ukewise conceded that the question of Infant baptism is a point, on which two Christians, who perhaps differ on this point only, may differ without giving just ground for impeaching the piety or competence of either — in this case I am obUged to infer, that the Person who at \U^ •'\KiM'i I fit I ■ill ■ 'i J "^ I ■11 I'll i I' lb 290 AIDS TO REFLECTION any time can regard this difference as singly warranting a separation from a religious Community, must think of Schism under another point of View, than I have been taught to contemplate it by St. Paul in his Epistles to the Corinthians. (12) Let me add a few words on a diversity of doc- trine closely connected with this : the opinions of Doctors Mant and D'Oyly as opposed to those of the (so called) Evangelical Clergy. " The Church of Eng- land (says Wall *) does not require assent and consent " * Conference between Two Men that had Doubts about Infant Baptism. By W. Wall, Author of the History of Infant Baptism^ and Vicar of Shoreham, in Kent. A very sensible httle Tract, and written in an excellent spirit: though it failed, I confess, in satisfjdng my mind as to tjit existence of any decisive proofs or documents of Infant Baptism having been an Apostolic Usage, or specially intended in any part of the New Testament : though deducible generally from many passages, and in perfect according to the spirit of the whole. P.S. A mighty Wrestler in the cause of Spiritual Reli- gion and Gospel morality, in whom more than in any other Contemporary I seem to see the Spirit of Luther revived, expressed to me his doubts whether we have a right to deny that an infant is capable of a spiritual influence. To such a man I could not feel justified in returning an answer ex tempore, or without having first submitted my convic- tions to a fresh revisal. I owe him, however, a deliberate answer ; and take this^opportunity of discharging the debt. The Objection supposes and assumes the very point which is denied, or at least disputed — viz., that Infant Baptism is specially enjoined in the Scriptures. If an express passage to this purport had existed in the New Testament, the other passages, which evidently imply a spiritual operation under the condition of a preced- ing spiritual act on the part of the person baptized remaining as now — then indeed, as the only way of remov- ing the apparent contradiction, it might be allowable to call on the Anti-psedobaptist to prove the negative— APHORISMS ON SPIRITUAL RELIGION 291 •ranting it think I have L in his ' of doc- nions of je of the L of Eng- jonsent " bts about History of 1. A very nt spirit: 1 as to ttt of Infant : specially ) : though in perfect ritual Beli- any other 5B revived, right to lence. To an answer ly convic- deliberate |arging the rery point lat Infant 3. If an the New itly imply a preced- baptized of remov- lowable to [negative— to either opinion " in order to lay communion ". But I will suppose the person a Minister : but Minister of a Church which has expressly disclaimed all pretence to infallibility, a Church which in the construction of its Uturgy and articles is known to have worded certain passages for the purpose of rendering them subscribable by both A and Z — i.e. the opposite partier as to the points in controversy. I suppose this person's con- victions those of Z, and that out of five passages there are three, the more natural and obvious sense of which is in his favour ; and two of which, though not absol- utely precluding a different sense, yet the more probable interpretation is in favour of A, i.e. of those who do not consider the Baptism of an Infant as prospective, but hold it to be an Optis Operans et in prceserUi, Then I namely, that an Infant a week old is not a Subject capable or susceptible of spiritual agency. And vice versa, should it be made known to us, that Infants are not without reflection and self- consciousness — theUf doubtless, we should be entitled to infer that they were capable of a spiritual operation, and consequently of that which is signified in the baptismal rite administered to Adults. But what does this prove for those, who (as Drs. Mant and D'Oyley) not only cannot show, but who do not them- selves profess to beUeve, the self-consciousness of a New- born Babe j but who rest the defence of Infant Baptism on the assertion, that God was pleased to afiix the per- formance of this rite to his offer of Salvation, as the indis- pensable, though arbitrary, condition of the Infant's salvability ? — As Kings in former ages, when they con- ferred Lands in perpetuity, would sometimes, as the con- dition of the Tenure, exact from the Beneficiary a hawk. or some trifling ceremony, as the putting on or off of their Sandals, or whatever else royal caprice or the whim of the moment might suggest. But you, honoured Irving, are as Uttle disposed, as myself, to favour such doctrine I Friend pure of heart and fervent ! we have learnt I A different lore ! We may not thus profane The Idea and Name of Him whose absolute Will Is Reason — Truth Supreme ! — Essential Order I ■!:1 4 'Y'i- I'i II il m £1' 292 AIDS TO REFLECTION 1 /."Js ' :1m II say, that if such a person regards these two sentences or single passages as obliging or warranting him to abandon the flock entrusted to his charge, and either to join such as are the avowed Enemies of the Church, on the double ground of its particular Constitution and of its being an Establishment, or to set up a sepa- rate Church for himself — ^I cannot avoid the conclusion, that either his Conscience is morbidly sensitive in one speck to the exhaustion of the sensibiUty in a far larger portion, or that he must have discovered some mode, beyond the reach of my conjectural powers, of inter- preting the scriptures enumerated in the following Excerpt from the popular Tract before cited, in which the writer expresses an opinion to which I assent with my whole heart, viz. : i (13) '* That all Christians in the world that hold the same fundamentals ought to make one church, though differing in lesser opinions ; and that the sin, the mis- chief, and danger to the souls of men, that divide into those many sects and parties among us, do (for the most of them) consist not so much in the opinions themselves, as in their dividing and separating for them. And in support of this tenet, I will refer you to some plain places of Scripture, which if you please now to peruse, I will be silent the while. See what our Saviour himself says, John x. 16, John xvi. 11. And what the primitive Christians practised. Acts ii. 46, and iv. 32. And what St. Paul says, 1 Cor» i. 10, 11, 12, and 2, 3, 4, also the whole 12th chapter : Eph. ii. 17, &c., to the end. Where the Jewish and Gentile Christians are showed to be one body, one household, one temple fitly framed together : and yet these were of different opinions in several matters. Likewise chap. iii. 6. iv. 1-13, Phil, ii. 1, 2, where he uses the most solemn adjurations to this purpose. But I would more especially recommend to you the reading of Gal. v. 20, 21, Phil. in. 16, 16. The 14th chapter to the Romans, and part of the 15th, to verse 7, and also Rom. XV. 17 ". ^ APHORISMS ON SPIRITUAL RELIGION 293 tences lim to either Ihurch, Ltution et sepa- jlusion, in one r larger 5 mode, if inter- )llowing a which snt with tiold tlie , though the mis- nlde into (for the opinions bting for •efer you )U please what our LI. And is ii. 46, 10, 11, Eph. ii. Gentile ehold, one were of irise chap, the most ould more )f Gal. V. 5r to the and also 1. (14) Are not these passages plain, full, and earnest ? Do you find any of the controverted points to be deter- mined by scripture in words nigh so plain or pathetic ? Marginal Note written {in 1816) by the Author in his own Copy of WaU'a Work. This and the two following pages are excellent. If I addressed the ministers recently seceded, I would first prove from Scripture and Reason the justness of their doctrines concerning Baptism and Convention. 2. I would show, that even in respect of the Piayer-book, HomiUes, &c., of the Church of England, taken as a whole, their opponents were comparatively as ill off as them- selves, if not worse. 3. That the few mistakes or incon- venient phrases of the Baptismal Service did not impose on the conscience the necessity of resigning the pastoral office. 4. That even if they did, this would by no means justify schism from Lay-membership : or else there could be no schism except from an immaculate and infallible Church. Now, as our Articles have declared that no Church is or ever was such, it would follow that there is no such sin as that of Schism — i.e., that St. Paul wrote falsely or idly. 5. That the Escape through the Channel of Dissent is from the Frying-Pan to the fire — or to use a less worn and vulgar simile, the Escape of a Leech from a glass- jar of Water into the naked and open air. But never, never, would I in one breath allow my Church to be fallible, and in the next contend for her absolute freedom from all error — never confine inspiration and perfect truth to the Scriptures, and then scold for the perfect Truth of each and every word in the Prayer-book. Enough for me, if in my Heart of Hearts, free from all fear of man and all lust of preferment, I believe (as I do) the Church of England to be the most Apostolic Church ; that its doctrines and ceremonies contain nothing danger- ous to Righteousness or Salvation ; and that the imper- fections in its Liturgy are spots indeed, but spots on the sun, which impede neither its Light nor its Heat, so as to prevent the good seed from growing in a good soil and producing fruits of Redemption. I % ■f- ill' : . i ;. CONCLUSION ii (1) I AM not so ignorant of the temper and tendency of the age in which I Uve, as either to be unprepared for the sort of remarks which the literal interpretation of the Evangelist will call forth, or to attempt an answer to them. Visionary Ravings, Obsolete Whimsies, Transcendental Trash, &c., &c., I leave to pass at the price current among those who are willing to receive abusive phrases as substitutes for argument. Should any Suborner of anonymous Criticism have engased some literary Bravo or Buffoon beforehand, to villify this work, as in former instances, I would give a friendly hint to the operative Critic that he may com pile an excellent article for the occasion, and with very little trouble, out of Warburton's Tract on Grace and the Spirit, and the Preface to the same. — There is, however, one — objection, shall I say ? or accusation ? which will so often be heard from men, whose talents and reputed moderation must give a weight to their words, that I owe it both to my own character and to the interests of my readers, not to leave it unnoticed. The charge will probably be worded in this way:— There is nothing new in all this ! {as if novelty were any merit in questions of Revealed Religion/). It is Mysticism, all taken out of William Law, after he had lost his senses, poor Man ! in brooding over the Visions of a delirious German Cobbler, Jacob Behmen. (2) Of poor Jacob Behmen I have delivered my senti- ments at large in another work. Those who have condescende^s to look into his writings must know, that his characteristic errors are ; first, the mistaking the accidents and peculiarities of his own over-wrought mind for realities and modes of thinking common to all minds : and secondly, the confusion of Nature, i.e., the active powers communicated to matter, wifch God, the Creator. And if the same persons have done more than merely looked into the present volume, they CONCLUSION *>Q5 jndency ired for ation of answer himsies, 8 at tho > receive Should engaged o vilUfy give a lay oorii rith very :ace and rhere is, usation ? te talents to their r and to inoticed. 3 way:— leUy were It 18 he had e Visions |. my senti- fj'ho have low, that iking the wrought Hon to all , i.e.t the God, the 3ne more me, thoy must have seen, that to eradicate, and, if possible, to preclude both the one and the other stands prominent among its avowed objects. (See p. 106 — 14 ; 133 — 41.) (3) Of William Law's Works I am acquainted with the Serious Call ; and besides this I remember to have read a small tract, on Prayer, if I mistake not, as I easily may, it being at least six-and-twenty years since I saw it. He may in this or in other tracts have quoted the same passages from the fourth Gospel as I have done. But surely this affords no presumption that my conclusions are the same with his ; still less, that they are drawn from the same premisses ; and least of all, that they were adopted from his writings. Whether Law has used the phrase, assimilation by faith, I know not ; but I know that I should expose myself to a just charge of an idle parade of my Reading, if 1 recapitulated the tenth part of the Authors, Ancient and Modem, Romish and Reformed, from Law to Clemens Alexandrinus and Irenaeus, in whose works the same phrase occurs in the same sense. And after all, on such a subject how worse than childish is the whole dispute ! (4) Is the fourth Gospel authentic ? And is the interpretation, I have given, true or false ? [Aph. 117 and note.] These are the only questions which a wise man would put, or a Christian be anxious to answer. I not only believe it to be the true sense of the texts, but I assert that it is the only true, rational, and even tolerable sense. And this position alone I conceive myself interested in defending. I have studied with an open and fearless spirit the attempts of sundry learned Critics of the Continent, to invalidate the authenticity of this Gospel, before and since Eichhom's Vindication. The result has been a clearer assurance and (as far as this was possible) a yet deeper conviction of the genuineness of all the writings, which the Church has attributed to this Apostle. That those, who have formed an opposite conclusion, should object to the use of expressions which they had ranked among the most '^ 290 AIDS TO REFLECTION If "H obvious marks of spuriousness, follows as a matter of course. But that men, who with a clear and cloudless assent receive the sixth chapter of this Gospel as a faithful, nay, inspired Record of an actual discourse, should take offence at the repetition of words which the Redeemer himself, in the perfect foreknowledge that they would confirm the disbelieving, alienate the unsteadfast, and transcend the present capacity even of his own Elect, had chosen as the most appropriate ; and which, after the most decisive proofs, that they were misinterpreted by the greater number of his Hearers, and not understood by anv, he nevertheless repeated the stronger emphasis and without cvmment as the only appropriate symbols of the great truth he was declaring, and to realize which iy^vero ii 31 truths i-evealed, to every man but for his secret wicked- ness and unholy will — such a Mystic is a Fanatic, and in certain states of the public mind a dangerous Member of Society. And most so in those ages and countries in which Fanatics of elder standing are allowed to persecute the fresh competitor. For under these predicaments, Mysticism, though originating in the singularities of an individual Nature, and therefore essentially anomalous, is nevertheless highly contagious. It is apt to collect a swarm and cluster circum fana, around the new Fane : and therefore merits the name of Fanaticism, or as the Germans say, Schwarmerei, i.e. *' Sioarm-making '*. (7) We will return to the harmless species — the enthusiastic Mystics : a species that may again be sub- divided into two ranks. And it will not be other than germane to the subject, if I endeavour to describe them in a sort of allegory, or parable. Let us imagine a poor pilgrim benighted in a wilderness or desert, and pursuing his way in the starless dark with a lantern in his hand. Chance or his happy genius leads him to an Oasis or natural Garden, such as in the reactions of my youthful fancy I supposed Enos* the Child of Cain to ♦ Will the Reader forgive me if I attempt at once to illustrate and relieve the subject by annexing the first stanza of the Poem composed in the same year in which I wrote the Ancient Mariner and the first Book of Christabel ? Encinctur'd with a twine of Leaves, That leafy twine his only Dress I A lovely boy was plucking fruits In a moonlight wilderness. The Moon was bright, the air was free, And Fruits and Flowers together grew La many a Shrub and many a Tree : And all put on a gentle hue. Hanging in the shadowy air Like a Picture rich and rare. It was a Climate where, they say, * The Night is more belov'd than Day. CONCLUSION 299 ncked- lNATIC, igerouB a^es and allowed r these in the lierefore Uagious. im fana, he name armerei, 3168— the 1 be sub- )her than ibe them aagine a jsert, and ^ntern in _m to an »nB of my if Cain to have found. And here, hungry and thirsty, the way- wearied Man rests at a fountain ; and the Taper of hiu Lantern throws its Light on an over-shadowing Tree, a Boss of snovv- white Blossoms, through which the green and growing Fruits peeped, and the ripe golden Fruitage glowed. Deep, vivid, and faithful are the impressions, which the lovely Imagery comprised within the scanty Circle of Light, makes and leaves on his memory 1 But scarcely has he eaten of the fruits and drunk of the fountain, ere scared by the roar and howl from the desert he hurries forward : and as he passes with hasty steps through grove and glade, shadows and im- perfect beholdings and vivid fragments of things dis- tinctly seen blend with the past and present shapings of his Brain. Fancy modifies Sight. His Dreams transfer their forms to real Objects ; and these lend a substance and an outness to his Dreams. Apparitions greet him ; and when at a distance from this enchanted land, and on a different tract, the Dawn of Day discloses to him a Caravan, a troop of his fellow -men, his memory, which is itself half fancy, is interpolated afresh by eveiT attempt to recall, connect, and piece out his recollections. His narration is received as a Madman's Tale. He shrinks from the rude laugh and contempt- uous Sneer, and retires into himself. Yet the crav- ing for Sympathy, strong in proportion to the intens- ity of his Convictions, impels him to unbosom himself to abstract Auditors ; and the poor Quietist becomes a Penman, and, all too poorly stocked for the Writer's trade, he borrows his phrases and figures from the only Writings to which he has had access, the sacred Books of his Religion. And thus I shadow out the enthusiast Mystic of the first sort ; at the head of which stands But who that beauteous Boy beguil'd That beauteous Boy I to linger here ? Alone, by night, a little child. In place so silent and so wild — Has he no friend, no loving mother near ? Wanderings of Cain, m !! Ji :i 4l m', I' hi' 300 AIDS TO REFLECTION the illuminated Teutonic Theosopher and Shoemaker, honest Jacob Behmbn, bom near Gorlitz, in Upper Lusatia, in the 17th of our Elizabeth's Reign, and who died in the 22nd of her Successor's. (8) To delineate a Mystic of the second and higher order, we need only endow our Pilgrim with equal gifts of Nature, but these developed and displayed by all the aids and arts of Education and favourable Fortune. He is on his way to the Mecca of his ancestral and national Faith, with a well-guarded and numerous Pro- cession of Merchants and Fellow-pilgrims, on the Estab- lished Track. At the close of Day the Caravan has halted : the full moon rises on the Desert : and he strays forth alone, out of sight, but to no unsafe distance; and Chance leads him, too, to the same Oasis or Islet ^f Verdure on the Sea of Sand. He wanders at leisure in its maze of Beauty and Sweetness, and threeuls his way through the odorous and flowering Thickets into open " Spots of Greenery ", and discovers statues and memorial characters, grottos and refreshing Caves. But the Moonshine, the imaginative Poesy of Nature, spreads its soft shadowy charm over all, conceals distances, and magnifies heights, and modifies relations; and fills up vacuities with its own whiteness, counterfeiting substance ; and where the dense shadows lie, makes solidity imitate HoUowness ; and gives to all objects a tender visionary hue and softening. Interpret the Moon- light and the Shadows as the peculiar genius and sensi- bility of the Individual's own Spirit : and here you have the other sort : a Mystic, an Enthusiast of a nobler breed — a Fenelon. But the residentiary, or the frequent visitor of the favoured spot, who has scanned its beauties by steady Day-light, and mastered its true proportions and lineaments, will discover that both Pilgrims have indeed been there ! He will know, that the deUghtful Dream, which the latter tells, is a Dream of Truth ; and that even in the bewildered Tale of the former there is Truth mingled with the Dream. (9) But the Source, the Spring-head, of the Charges MM ^m iinaker, Upper nd who I higher aal gifts f all the rortune. tral and ous Pro- e Estab- ivan has ae strays Ustance ; r Islet ^f at leisure reads his kets into itues and ves. But B, spreads iistances, )n3 ; and iterfeiting e, makes objects a iheMoon- vud sensi- you have >ler breed , frequent lanned its its true ihat both [now, that a Dream 'ale of the [e Charges CONCLUSION 301 which I anticipate, lies deep. Materialism, conscious and avowed MateiiaUsm, is in ill repute : and a con- fessed Materialist, therefore, a rare character. But if the faith be ascertained by the fruits : if the pre- dominant, though most often unsuspected, persuasion is to be learnt from the influences, under which the thoughts and affections of the Man move and take their direction ; I must reverse the position. Only NOT ALL ARE MATERIALISTS. Exccpt a few individuals, and those for the most part of a single Sect, every one, who calls himself a Christian, holds himself to have a Soul as well as a Body. He distinguishes Mind from Matter, the Subject of his consciousness from the Objects of the same. The former is his Mind : and he says, it is immaterial. But though Svhject and Substance are words of kindred roots, nay, little less than equivalent terms, yet, nevertheless, it is exclusively to sensible Objects, to Bodies, to modifications of Matter, that he habitually attaches the attributes of reaUty, of sub- stance. Real and Tangible, Substantial and Material, are Synonyms for him. He never indeed asks himself, what he means by Mind ? But if he did, and tasked himself to return an honest answer — as to what, at least, he had hitherto meant by it — he would find, that he had described it by negatives, as the opposite of Bodies, as a somewhat opposed to soUdity, to visibiUty, as if you could abstract the capacity of a vessel, and conceive of it as a somewhat by itself, and then give to the emptiness the properties of containing, holding, being entered, and so forth. In short, though the pro- position would perhaps be angrily denied in words, yet in fact he thinks of his Mind as a property or acci- dent of a something else, that he calls a Sovi or Spirit : though the very same difficulties must recur, the mo- ment he should attempt to establish the difference. Far either this Soul or Spirit is nothing but a thinner Body, a finer Mass of Matter : or the attribute of Self- subsistency vanishes from the Soul on the same grounds on which it is refused to the Mind. m hi I hi U'\ i m 302 . AIDS TO REFLECTION fl; ..ii ' i ill (10) I am persuaded, however, that the dogmatism of the Corpuscular School, though it still exerts an influence on men's notions and phrases, has received a mortal blow from the increasingly dynamic spirit of the physical Sciences now highest in pubHc estimation. And it may safely be predicted, that the results will extend beyond the intention of those who are gradually effecting this revolution. It is not Chemistry alone that will be indebted to the Genius of Davy, Oersted, and their compeers : and not as the Founder of Physi- ology and philosophic Anatomy alone will Mankind love and revere the name of John Hunter. These men have not only taught, they have compelled us to admit, that the immediate objects of our senses, or rather the grounds of the visibility and tangibility of all Object^ of Sense, bear the same relation and similar proportion to the intdligihle object — i.e. to the Object wluch we actually mean when we say, " It is such or such a thing ", or " / have seen this or that ", — as the paper, ink, and differently combined straight and curved lines of an Edition of Homer bear to what we understand by the words, IHad and Odyssey. Nay, nothing would be more easy than so to construct the paper, ink, painted Capitals, &c., of a printed disquisition on the Eye, or the Muscles and CeUular Texture {i.e. the Flesh) of the human Body, as to bring together every one of the sensible and ponderable Stu^s or Elements, that are sensuously perceived in the Eye itself, or in the Flesh itself. Carbon and Nitrogen, Oxygen and Hydrogen, Sulphur, Phosphorus, and one or two Metals and MetaUic Bases, constitute the whole. It cannot be these, therefore, that we mean by an Eye, by our Body. But perhaps it may be a particular Combination of these ? But here comes a question : In this term do you or do you not include the Principley the Operating Cause, of the Combination ? If not, then detach this Eye from the Body ! Look steadily at it — as it might lie on the Marble Slab of a dissecting Boom. Say it were the Eye of a Murderer, a BeUingham : or the Eye w CONCLUSION 303 latism rts an iceived )irit of aation. Its will jdually J alone )ersted, : Physi- [ankind Bse men ) admit, bher the Object^ oportion rbich we I thing ", ink, and es of an _ by the ould be painted Eye, or |h) of the lo of the that are he Flesh lydrogen, jals and .nnot be »ur Body, ation of term do )peratin^ ;ach this it might Say it the Eye of a murdered Patriot, a Sidney ! — Behold it, handle it, with its various accompaniments or constituent parts, of Tendon, Ligament, Membrane, Blood-vessel, Gland, Humours ; its Nerves of Sense, of Sensation, and of Motion. Alas ! all these names, Uke that of the Organ itself, are so many Anachronisms, figures of Speech, to express that which has been : as when the Guide points with his finger to a heap of Stones, and tells the Traveller, " that is Babylon, or Persepolis ". — Is this cold Jelly " the Light of the Body " ? Is this the Micanthropos in the Marvellous Microcosm ? Is this what you mean when you well define the Eye as the Telescope and the Mirror of the Soul, the Sea+ and Agent of an almost magical power ? (11) Pursue the same inquisition with every other part of the Body, whether integral or simply ingredient ; and let a Berzdius or a Hatchett be your interpreter, and demonstrate to you what it is that in each actually meets your Senses. And when you have heard the scanty catalogue ask yourself if these are indeed the living Fleshy the Blood of Life ? Or not far rather — I speak of what, as a Man of Common Sense, you really do, not what, as a philosopher, you otight to beUeve — is it not, I say, far rather the distinct and individualised Agency that by the given combinations utters and bespeaks its Presence ? Justly, and with strictest propriety of language, may I say. Speaks. It is to the coarseness of our Senses, or rather to the defect and limitation of our percipient faculty, that the visible Object appears the same even for a momenta. The characters, which I am now shaping on this paper, abide. Not only the forms remain the same, but the particles of the colouring stuff are fixed, and, for an indefinite period at least, remain the same. But the particles that constitute the size, the visibility of an organic structure (see p. 46) are in perpetual flux. They are to the combining and constitutive Power as the pulses of air to the Voice of a Discourser ; or of one who sings a roundelay. The same words may b© ii'i ' i\ W i! I' ii 304 AIDS TO REFLECTION repeated ; but in each second of time the articulated air hath passed away, and each act of articulation appropriates and gives momentary form to a new and other portion. As the column of blue smoke from a cottage chimney in the breathless Summer Noon, or the stedfast seeming Cloud on the edge point of a Hill in the driving air-current, which momently con- densed and re-composed, is the common phantom of a thousand successors : — such is the flesh, which our bodily eyes transmit to us ; which our Palates taste ; which our Hands touch. (12) But perhaps the material particles possess this combining power by inherent reciprocal attractions, repulsions, and elective afflnities; and are themselves the joint Artists of their own combinations ? I will not reply, though well I might, that this would be to solve one problem by another, and merely to shift the mystery. It will be sufficient to remind the thought- ful Querist that even herein consists the essential difference, the contra-distinction, of an Organ from a Machine ; that not only the characteristic Shape is evolved from the invisible central power, but the material Mass itself is acquired by assimilation. The germinal power of the Plant transmutes the fixed air and the elementary Base of Water into Grass or Leaves ; and on these the Organific Principle in the Ox or the Elephant exercises an Alchemy still more stupendous. As the unseen Agency weaves its magic eddies, the foUage becomes indifferently the Bone and its Marrow, the pulpy Brain, or the soHd Ivory. That what you see is blood, is flesh, is itself the work, or shall I say, the translucence, of the invisible Energy, which soon surrenders or abandons them to inferior Powers, (for there is no pause nor chasm in the activities of Nature) which repeat a similar metamorphosis according to their kind; — These are not fancies, conjectures, or even hypotheses, but fads ; to deny which is im- possible, not to reflect on which is ignominious. And we need only reflect on them with a calm and silent spiri of 1 with and on i of S Breaj (13 in itg introd By its (14) movin under substa] consid( Space* system, and mi^ 'yrf CONCLUSION 306 ilated lation w and rom a on, or t of a y con- bom of ch onr taste ; ess this actions, mselves I will Id be to shift the thought- essential i from a Shape is but the bn. The fixed air Leaves ; jx or the pendous. [dies, the Marrow, rhat you lU I say, ich soon ers, (for . Nature) >rding to Itures, or ;h is im- _. And ind silent spirit to learn the utter emptiness and unmeaningness of the vaunted Mechanico - corpuscular Philosophy, with both its twins. Materialism on the one hand, and Idealism, rightlier named Svhjective Idolism, on the other : the one obtruding on us a World of Spectres and Apparitions ; the other a mazy Dream ! (13) Let the Mechanic or corpuscular Scheme, which in its absoluteness and strict consistency was first introduced by Descartes, be judged by the results. By its fruits shall it be known. (14) In order to submit the various phenomena of moving bodies to geometrical construction, we are under the necessity of abstracting from corporeal substance all its positive properties, and obliged to consider Bodies as differing from equal portions of Space* only by figure and mobility. And as a Fiction * Such is the conception of Body in Descartes' own system. Body is everywhere confounded with Matteff and might in the Cartesian sense be defined, Space or Extension with the attribute of Visibihty. As Descartes at the same time zealously asserted the existence of intelligential Beings, the reality and independent Self- subsistence of the Soul, Berkeleianism or Spinosism was the immediate and necessary Consequence. Assume a plurality of self-subsisting Souls, and we have Berkeleian- ism ; assume one only (unam et unicam Substantiam — a one and only essence), and you have Spinosism, i.e., the Assertion of one infinite Self-subsistent, with the two ^Attributes of Thinking and Appearing. How far the Newtonian Vis inertias (interpreted any otherwise than as an arbitrary term = x y z, to represent the unknown but necessary supplement or integration of the Cartesian iNotion of Body) has patched up the Flaw, I leave for more Icompetent Judges to decide. But should any one of my [Readers feel an interest in the speculative principles of latural Philosophy, and should be master of the German ■language, i warmly recommend for his perusal the earliest lown pubUcation of the Great Founder of the Critical 'hilosophy (written in the twenty-second Year of his i ; lli k i! 306 AIDS TO REFLECTION of Science, it would be difl&cult to overvalue this in- vention. It possesses the same merits in relation to Geometry that the atomic theory has in relation to Algebraic Calculus. But in contempt of Common Sense, and in direct opposition to the express declara- tions of the inspired Historian {Genesis I.), and to the tone and spirit of the Scriptures throughout, Descartes propounded it as trvih of fact : and instead of a World created and filled with productive forces by the Almighty Mat, left a Ufeless Machire whirled about by the dust of its own Grinding : as if Death could come from the )iving Fountain of Life ; Nothingness and Phantom from the Plenitude of Reality ! the Absoluteness of Creative Will ! Holy ! Holy ! Holy ! let me be deemed mad by all men, if such be thy ordinance : but, O ! from stich Madness save and preserve me, my God ! (15) When, however, after a short interval, the Genius of Kepler, expanded and organized in the soul of New- ton, and there (if I may hazard so bold an expression) Age !) on the then eager controversy between the Leib- nitzian and the French and Enghsh Mathematicians, respecting the Living Forces — " Gedanken von der wahren Schatzung der lebendigen Krafte : 1747 " [Thoughts on the true estimation of the Active Powers] — in which Kant demonstrates the right reasoning to be with the latter ; but the Truth of Fact, the evidence of Experience, with the former ; and gives the explanation, namely : Body, or Corporeal Nature, is something else and more than geometrical extension, even with the addition of a Vis inertise. And Leibnitz, with the BemouilUs, erred in I the attempt to demonstrate geometrically a problem not susceptible of geometrical construction. — This Tract, with | the succeeding Himmels-system, may with propriety placed, after me Principia of Newton, among the striking I instances of early Genius ; and as the first product of the Dynamic Philosophy in the Physical Sciences, from the time, at least, of Giordano Bruno, whom the Idolaters burnt for an Atheist at Rome, in the year 1600. — See Tk\ Friend, ■^1 CONCLUSION 307 this in- ition to ition to Common declara- d to the )escartes a World Almighty the dust from the Phantom iteness of aad by all from such the Genius ul of New- expression) refining itself into an almost celestial Clearness, had expelled the Cartesian Vortices* ; then the necessity of an active power, of positive forces present in the Material Universe, forced itself on the conviction. For as a Law without a Lawgiver is a mere abstraction, so a Law without an Agent to realize it, a Constitution without an abiding Executive, is, in fact, not a Law but an Idea I In the profound Emblem of the Great Tragic Poet, it is the powerless Prometheus fixed on a barren Rock. And what was the result ? How was this necessity provided for ? God himself — my hand trembles as I write ! Rather, then, let me employ the word, which the religious FeeUng, in its perplexity suggested as the substitute — the Deity itself was declared to be the real Agent, the actual Gravitating Power ! The Law and the Law-giver were identified. God (says Dr. Priestley) not only does, but is everything. Jupiter est quodcunque vides. [Jupiter is whatever thou seest.] And thus a system, which commenced by ex- cluding all life and immanent activity from the visible Universe and evacuating the natural World of all Nature, ended by substituting the Deity, and reducing the Creator to a mere Anima Mundi or soul of the * For Newton's own doubtfully suggested Ether, or moat subtle Fluid, as the Ground and immediate Agent in the phenomena of universal Gravitation, was either not adopted or soon abandoned by his Disciples ; not only as introducing, against his own Canons of Right Reasoning, an Ens imaginarium into physical Science, a Suifiction in the place of a legitimate Sui^poaition ; but because the Substance {assuming it to exist) must itself form part of the Problem it was meant to solve. Meantime, Leibnitz's Pre-estabUshed Harmony, which originated in Spinosa» found no acceptance; and, lastly, the Notion of a cor- puscular Substance, with Properties put into it, like a rincushion hidden by the Pins, could pass with the un- thinking only for anything more than a Confession of ignorance, or technical terms expressing a hiatus of scientific insight. ir I 308 AIDS TO REFLECTION world : a scheme that has no advantage over Spinosism but its inconsistency, which does indeed make it suit a certain Order of Intellects, who, like the Pleuro- nectidse (or Flat Fish) in Ichthyology that have both eyes on the same side, never see but half of a subject at one time, and forgetting the one before they get to the other are sure not to detect any inconsistency between them. (16) And what has been the consequence ? An increasing unwiUingness to contemplate the Supremo Being in his personal Attributes : and thence a Dis- taste to all the pecuUar Doctrines of the Christian Faith, the Trinity, the Incarnation of the Son of God, and Redemption. The young and ardent, ever too apt to mistake the inward triumph in the detection of error for a positive love of truth, are among the first and most frequent victims to this epidemic fastidium. Alas ! even the sincerest seekers after light are not safe from the contagion. Some have I known, con- stitutionally reUgious — I speak feelingly ; for I speak of that which for a brief period was my own state— who under this unhealthful influence have been so estranged from the heavenly Father, the Living God, as even to shrink from the personal pronouns as applied to the Deity. But many do I know, and yearly meet with, in whom a false and sickly Taste co-operates with the prevailing fashion: many, who find the God of Abraham, Isaac, and Jacob, far too real, too sub- stantial ; who feel it more in harmony with their indefinite sensations To worship Nature in the hill and valley. Not knowing what they love — and (to use the language, but not the sense or purpose of the great Poet of our Age) would fain substitute for the Jehovah of their Bible A sense sublime Of something far more deeply interfused, Whose dwelUng is the Light of setting suns. ■m' CONCLUSION 309 noBiBm it suit Pleuro- re both subject f get to jistency e? An Jupremo 5 a Dis- :niriRtian o! God, ever too ection of the first aatidium. , are not wn, con- p I Bpeak 1 state- been 80 )ing God, 18 applied irly meet •ates with e God of too Bub- irith their iley, >r purpose titute for una, And the round Oc v..i and the Living Air ; A Motion and a Spirit, that impels All thinkins things, all objects of all thought. And rolls through all things ! — Wordsworth. And this from having been educated to understand the Divine Omnipresence in any sense rather than the alone safe and legitimate one, the presence of all things to God ! (17) Be it, however, that the number of such men is comparatively small ! And be it (as in fact it often is) but a brief stage, a transitional state, in the process of intellectual Growth ! Yet among a numerous and increasing class of the higher and middle Banks, there is an inward withdrawing from the Life and Personal Being of God, a turning of the Thoughts exclusively to the so - called physical Attributes, to the Omni- presence in the counterfeit form of Ubiquity, to the Immensity, the Infinity, the Immutability ! — the attri- butes of space with a notion of Power as their Sub- stratum ! — a Fate, in short, not a Moral Creator and Governor ! Let intelligence be imagined, and wherein does the conception of God differ essentially from that of Gravitation (conceived as the cause of Gravity) in the understanding of those, who represent the Deity not only as a necessary but as a necessitated Being 7 those, for whom Justice is but a scheme of General Laws ; and Holiness, and the divine Hatred of Sin, yea, and Sin itself, are words without meaning or accommodations to a rude and barbarous race ! Hence, ^ I more than fear, the prevailing taste for Books of Natural Theology, Physico-Theology, Demonstrations of God from Nature, Evidences of Christianity, &c., &c. Evidences of Christianity ! I am weary of the Word. Make a man feel the want of it ; rouse him, if you can, to the self-knowledge of his need of it ; and you may safely trust it to its own Evidence — re- membering only the express declaration of Christ him- self : No man cometh to me, unless the Father leadeth him ! Whatever more is desirable — I speak now with n it i; 310 AIDS TO REFLECTION reference to Christians generally, and not to professed Students of Theology — may in my judgment, be far more safely and profitably taught, without controversy or the supposition of inndel antagonists, in the form of Ecclesiastical History. (18) The last fruit of the Mechanico-corpuscular Philosophy, say rather of the mode and direction of feeling and thinking produced by it on the educated class of society ; or that result, which as more imme- diately connected with my present theme I have reserved for the last — is the habit of attaching all our concep- tions and feeUngs, and of applying all the words and phrases expressing reality, to the objects of the Senses : more accurately speaking, to the images and sensations by which their presence is made known to us. Now I do not hesitate to assert, that it was one of the great purposes of Christianity, and included in the process of our Redemption, to rouse and emancipate the Soul from this debasing Slavery to the outward Senses, to awaken the mind to the true Criteria of Reality, viz., Permanence, Power, Will manifested in Act, and Truth operating as life. " My words ", said Christ, " are Spirit: and they (i.e. the spiritual powers expressed by them) are Truth " ; — i.e. very Being. For this end our Lord, who came from Heaven to " take Captivity captive ", chose the words and names, that designate the familiar yet most important Objects of Sense, the nearest and most concerning Things and Incidents of ^corporeal nature : — Water, Flesh, Blood, Birth, Bread ! But he used them in Senses, that could not without absurdity be supposed to respect the mere phamomena, Water, Flesh, &c., in senses, that by no possibility could apply to the colour, figure, specific mode of Touch or Taste produced on ourselves, and by which we are made aware of the presence of the Things, and understand them — Res, quae svh apparitionibus istis statuendce sunt. And this awful Recalling of the drowsed soul from the dreams and phantom world of sensuality to actual Reality, — ^how has it been evaded ! t^' CONCLUSION 311 These words, that were Spirit ! these Mysteries, which even the Apostles must wait for the Paraclete, {i.e. the Helper, the Strengthener) in order to comprehend I these spiritual things which can only be spirititally discerned, — were mere Metaphors, Figures of Speech, Oriental Hyperboles ! "All this means only Moral- ity ! " Ah ! how far nearer to the truth would these men have been, had they said that Morality means all this! (19) The effect, however, has been most injurious to the best interests of our Universities, to our incom- parably constituted Church, and even to our National Character. The few who have read my two Lay Sermons are no strangers to my opinions on this head ; and in my Treatise on the Church and Churches, I shall, if Providence vouchsafe, submit them to the Public, vrith their groimds and historic evidences in a more systematic form. (20) I have, I am aware, in this present work fur- nished occasion for a charge of having expressed my- self with slight and irreverence of cefebrated Names, especially of the late Dr. Paley. 0, if I were fond and ambitious of literary Honour, of public Applause, how well content should I be to excite but one-third of the admiration which, in my inmost Being, I feel for the head and heart of Paley ! And how gladly would I surrender all hope of contemporary praise, could I even approach to the incomparable grace, propriety, and persuasive faciUty of his writings ! But on this very account I believe myself bound in conscience to throw the whole force of my intellect in the way of this triumphal Car, on which the tutelary Genius of modern Idolatry is borne, even at the risk of being crushed imder the wheels ! I have at this moment before my eyes the 343d -344th pages of his Posthumous Discourses : the amount of which is briefly this, — that all the words and passages in the New Testament which express and contain the peculiar doctrines of Christian- ity, the paramount objects of the Christian Revelation, 312 AIDS TO REFLECmON Vj< 1 I i 'i " all those which speak so strongly of the value, benefit, and efficacy, of the Death of Christ ", assuredly mean something : but what they mean, nobody, it seems can tell I But doubtless we shall discover it, and be con- vinced that there is a substantial sense belonging to these words — in a future state ! Is there an enigma, or an absurdity, in the Koran or the Vedas which might not be defended on the same pretence ? A similar impression, I confess, was left on my mind by Dr. Magee's statement or exposition {ad normam Orotianam) of the doctrine of Redemption ; and deeply did it disappoint the high expectations, sadly did it chill the fervid sympathy, which his introductory chapter, his manly and masterly disquisition on the sacrificial rites of Paganism, had raised in my mind. (21) And yet I cannot read the pages of Paley, here referred to, aloud, without the liveuest sense ; how plausible and popular they will sound to the great majority of Readers ! Thousands of sober, and in their way, pious, Christians, will echo the words, to- gether with Magee's kindred interpretation of the Death of Christ, and adopt the doctrine for their Make- faith ! And why ? It is feeble. And whatever is feeble is always plausible : for it favours mental in- dolence. It is feeble : and feebleness in the disguise of confessing and condescending Strength is always popular. It flatters the Reader, by removing the apprehended distance between him and the superior Author ; and it flatters him still more by enabling him to transfer to himself, and to appropriate, this superiority : and thus to make his very weakness the mark and evidence of his strength. Ay, quoth the rational Christian — or with a sighing, self-soothing sound between an Ay and an Ah ! — I am content to think, with the Great Dr. Paley, and the learned Arch- bishop of Dublin. Man of Sense ! Dr. Paley was a great Man, and Dr. Magee is a learned and exemplary Prelate ; but You do not think at all I C0NC5LUSI0N 313 , benefit, ly mean lems can be con- nging to enigma, ch might L similar [ by Dr. 'otianam) y did it chill the bpter, his icial rites iley, here se ; how the great , and in rards, to- k of the eir Make- atever is lental in- 3 disguise Is always >ving the ) superior enabUng iate, this kness the [uoth the E-soothing ontent to Qed Arch- i, and Dr. but You (22) With regard to the convictxonB avowed and en- forced in my own work, I will continue mv address to the Man of Sense in the words of an old Philosopher : — " Tu vero crassis auribus et obstinato corde respuis qu8B forsitan vere perhibeantur. Minus hercule calles, pravissimis opinionibus ea jnUari mendacia, quae vel avdUu novay vel visu rudia, vel certe supra captum cogikUionis extemporaneoe tua ardua videarUur : qu8B si paulo accuratius exploraris, non modo compertu evi- dentia, sed etiam factu faciUa, senties " (But you reject with dull ears and obstinate heart what may perhaps be set forth in truth. Verily you know that in the most depraved opinions those are deemed lies which seem either new to hear, or strange to see, or too diffi- cult for the grasp of your extempore thought : and if you had examined these things a little more carefully, you would perceive that they are not only clear to understand, but easy to put in practice) Apul : 1. 1. 126. In compliance with ihe suggestion of a judicious friend, the celebrated concluBion of the fourth Book of Paley's Moral and Political Philosophy, cited in p. 262 of this volume, is here transprinted for the convenience of the Reader : *' Had Jesus Christ delivered no other declaration than the following : ' The hour is coming, in the which all that are in the grave shall hear his v( u e, and shall come forth : they that have done good, unto the re- surrection of life ; and they that have done evil, unto the resurrection of damnation ' ; — ^he had pronounced a message of inestimable importance, and well worthy of that splendid apparatus of prophecy and miracles with which his mission was introduced, and attested : a message in which the wisest of mankind would rejoice to find an answer to their doubts, and rest to their inquiries. It is idle to say, that a future state had been 314 AIDS TO REFLECJTION discovered already: — ^it had been discovered as the Copemican System was ; — ^it was one guess among many. He alone discovers, who proves ; and no man can prove this point, but the teacher who testifies by miracles that his doctrine comes from God ". Psedianus says of Virgil, — " Usque adeo expers invidise, ut siquid erudite dictum inspiceret alterius, non minus gauderet ac si suum esset " (He was void of envy to such a degree that if he had met with a beauti- ful thought or expression, in the writings of another he would have rejoiced just as much as if it had been his own). My own heart assures me, that this is less than the truth : that Virgil would have read a beauti- ful passage in the work of another with a higher and purer deUght than in a work of his own, because friee from the apprehension of his judgment being warped by self - love, and without that repressive modesty akin to shame, which in a deUcate mind holds in check a man's own secret thoughts and feelings, when they respect himself. The cordial admiration with which I peruse the preceding passage as a master-piece of Com- position would, could I convey it, serve as a measure of the vital importance I attach to the convictions which impelled me to animadvert on the same passage as doctrine. T \ as the among QO man ;ifies by expers ilterius, void of beauti- another ad been s is less beauti- her and ,u8e free warped nodesty in check ten they which I of Com- measure victions passage APPENDIX A SYNOPTICAL SUMMARY OF THE SCHEME OP THE ARGU- MENT TO PROVE THE DIVERSITY IN KIND, OP THE REASON AND THE UNDERSTANDING. SEE P. 154. 127. THE Position to be proved is the difference in kind of the understanding from the Reason. The Axiom, on which the Proof rests, is : Subjects, that require essentially different General Definitions, differ in kind and not merely in degree. For difference in degree forms the ground of specific definitions, but not of generic or general. Now Reason is considered either in relation to the Will and Moral Being, when it is termed the Practical Reason* = A: or relatively, to the intellective and Sciential Faculties, when it is termed Theoretic or Speculative Reason — a. In order therefore to be com- pared with the Reason ; the Understanding must in like manner be distinguished into The Understanding as a Principle of Actionf in which relation I call it the Adaptive Power, or the faculty of selecting and adapt- ing Means and Medial of proximate ends=B : and the Understanding, as a mod3 and faculty of Thought, when it is called Reflection =-6. Accordingly, I give * N.B. The Practical Reason alone is Reason in the full and substantive sense. It is reason in its own Sphere of perfect freedom ; as the source of Ideas, which Ideas, in their conversion to the responsible Will, become Ultimate Ends. On the other hand. Theoretic Reason, as the ground of the Universal and Absolute in all Logical Cou' elusion is rather the Light of Reason in the Understanding, and known to be such by its contrast with the contingency and particularity which characterise all the proper and indigenous growths of the Understanding. 316 AIDS TO REFLECTION % the General Definitions of these four: that is, I describe each severally by its essential characters : and I find, that the Definition of A differs toto genere from that of B, and the Definition of a from that of 6. Now subjects that require essentially different, &c., do themselves differ in kinds. But Understanding, and Reason, require ess. diff. &c. Therefore Under- standing and Reason differ in kind. \ INDEX Abstraction . a process of the under- standing, CVL 10. /kbsurd, the, and the incompre- hensible. CXVIIIo. 24. Actions, result of our, XXXIVc. 7. Adam, the fall of, in what sense all men involved in the representa- tive of the human race, CVIII. 8, note ; as regards the penalty incurred by himself and his descendants, CXVIc. 3, note. Adam, the sin of, CIX.; its effects, ib. ; Bishop Taylor's view of, dis- approved, ClXa 9; the conse- quences to others, ib. 10-13; its true connection with the human race, ib. 24. Adaptive power of means to ends, CVIIc. 1, 2; as controlled by organization, ib. 5; is free in man independently of organiza- tion, ib. ; in its highest form U understanding, ib. 6; in some extraordinary actions of dogs, AAxi.' : (, the desire of, a loveless : , CI. 2. kAy.^ t,£e» of virtuous life, XXXIVc. 7. ^olist, author alluded to as an, XLIIIc. 10. Affections, XIV. AfBictions the test of patience, LII. Agent, the redemptive, acts upon and in the will, CXVIIIc. 19. Aim, definite, desirable, XXXIIL Allegorical interpretation of Genesis ii. and iii. considered, CVIII. 6, note. Allegory differs from symbol, C V III. 8. note, and CXVII. 2, note ; the application and interpreta- tion different, ib. ; uod to be introduced where not intended, ib. Allegories imagined truths, XLIIIc. 7 ; or truths perverted, LXXXIX. 14. Alumen, its transparent and opaque state, CXVIIIc. 20. Amusement, the desire of, the enemy of thought, CVI. 11, note. Analogy, language of, CIV. 5. Ancient philosophy, objects of, C. 1 ; limited to few recipients, ib. Angelini's proposition to satisfy justice by substituting himself for Fauntleroy, CXVIIIc 14, note. Animal, man Nature's noblest. LXXXIX. 4. Animals possessed of understanding but not of reason, CVc. 1. Ant, sagacity of the, CVI. 6. 2%. Antithesis in contrary subjects. CXVIIIc. 2a Aphorisms for daily meditation, XXVc. ; meaning of, illustrated note, ib. ; best of men but, XXVII. ; knowledge largely con- sists of, ib. Apologue, the Book of Jonah as, CVIIL 8, note. Apostasy, the first true, C. 3. Apostles as teachers, XXXVIII. Applause a thing of barter, CI. 2; how to obtain that oi' the un- thinking, CVI. 11. note. Arguments which disprove a known truth are themselves false, CVIIL 5. Arguments against Christianity may prove too much, CIXc. 25 ; and become thereby dangerous to their patrons, ib. Aristotle's definition of nature in- adequate, CVIII. 2, note; of Pantheistic tendency, ib.\ this fault avoided by Plato, ib. Arminian and Calvini&tic buhemes of original sin, CXVIo. 3, note. Arminian Methodism and doctrine of baptism, CXVII. 1, note. Arminianism, XCVIlIc. 1 and note. Arminius, XCVIIIc. note. Articles of faith rightly classed as mysteries, XCVI. ; but national and unobjectionable, ib.', not subjects ot disquietude, ib. Articles of faith which are peculiar to Christianity, CXVIc. 2. Assumptions common to all science, LXXXIX. 7; to polemics, ib,\ to Christianity relative to facts. Atheism, XLIIIc. 19 ; the final re- source of the sceptic, CVII. 14 ; carbonic acid gas condemned as favourable to, CVlIc. 1, note. Atonement, the, and its efficacy, CXVIIIc. 6; typified by pay- ment of a debt (see Debt); the doctrine of, XCVI. 1. Attention, VII., VIII. ; a necessary process of the understanding, CVI. 10 Attention and thought different, VIII. note. Attributes necessary to the Creator, XCVIIIc. 6. Augustine, doctrines of, XCVIIIc. note. Bacon, Lord, distinguishes between reason and understanding. CVc. 4. Bad man, a, is one who violates just principles, CIXc. 17. Baptism. is it regeneration, CX Villa 22, 23 ; the babe an I [i 318 INDEX unconsoious subject, ib. 24; author's views on baptiam agree with thosb of Bucer. Martyr, and Oranmer, ib.; confers the olaim to redemption, CXVII. r ^e; the Arminian Methodist w, ib.', Romish docttine on ^ins after, CXVIII. Bayle, his ideal reflections of Slmonides. OVIP. 2. Beasts have understanding, CVI. 3. Bees, Huber, on, CVI. 3. Behinon or Bohnio, Jacob, native of Upper Lusatia, born 1575, died Nov. 1624, a religious mystic, by trade a shoemaker. His works were translated by William Law, and published 1764. Behnien is alluded to in Uudibras, canto I. Being, the inward, not frequently the subject of reflective thought, CVII"; reasons why, ib. Bftiog of man, IX. Belief, recbsons for, VII. note, XIIIc; and the moral feelings, XCVI.; and understanding, CI. 2 ; the flrst result and the reason for it a later knowledge, ib. ; articles of, suggested comparison of, OVc. note, 2; the source of peace and pardon, CXVII. 1; against reason, an evil, CXVIIIc. 24, CXIX. Believer, the, though confident, yet is prudent in the cause of reli- gion, LXXX. ; more than his creed, CVc. note, 2. Believers, Chrii^tian, XIIIc. ; and preaching, LVII. note. Bernard on merit, LXXXVIII. Biographies of eminent men, LVIIIc. Birth, the new, and its analogies, CIV. 3 ; the term, in the Gospel of St John, CXVIIIc. 21. Body, the future, corresponds with the mind, CXVII. 2, and note ; St Paul's desire for the spiritual life, CXVII. 2, note. Book of Life, XLII. Boyle, work of, referred to, LXXXIX. 12. Brahminism and original sin, CIXc. 14 (the doctrine of). Bread of life, the. if scattered not lost, OXVIc. I. Browne, Sir Thomas, quoted on the difliculties of religion, CVc. 2. Buddhism and original sin, CIXc. 14 (the doctrine of). Bull, works of, commended to tUe clergy, CXVII. 2, note. Butler's writings, XLIIIc. 2. CaJamities as humiliations, CI. 2. Call of the Spirit, alleged, the defence of the unlearned, XCIII. Calling, effectual, XLIc, XLII. Calvin and Luther, XCVIITc. Calvinism, LXXIII., XCVIIc, XCVIIIc. Calvinistic and Arminian schemes of original sin, CXVIc. 3, note. Carbonic acid gas condemned as hostile to religion, CVIIc. 1, note. Catallage, the word, appears only once in the New Testament, its meanings, CXVIIIc. 3, note. Caterpillar, action of the stomach of a, as example of means to a proximate end, CVIIc. 2; in- stinct and intelligence in the choice of food, ib. 3, 4. Cause and effect, XLIIIc. b, note, 8 ; in the necessitarian scheme, XCVIIc, ; a form of thinking, CVIII. note. Character, dignity of, XXXVII. 9. Child, a, acts before it understands, CI. 2, CIX. Christ, the reconciler. XCVII., CXVIIIc. 7 ; the only Redeemer from sin, CXVII. 1 ; the object of his earthly mission, ib. 2, CXVIIIc. 6, CXXIII. ; the true exemplar of the Christian, CXV. ; faith in the Redeemer true strength, i&, ; as a remedy for the fear of death, CXVI. ; as the Saviour after resurrection, ib. ; death of, both voluntary and violent, CXV. Christ's cross and passion, the true view of, the most difficult point in practical divinity, CXVIc. 3. note. Christian faith, the, Paley's latitud- inarianism, CXXII. 2. Christian pilgrim's early experience, XXIX. CI tened, the, not always Christ- ians, XXI, Christianity, not merely a code of ethics, XXIII. note; the sole way to God, 85; accessible to all, C. 2; truths peculiar to, CIIL, CIV. ; not a theory of, but a real life, a living process, CIV. ; never found to fail in any instance, ib. ; deprived of the doctrines of the Trinity and the divinity of Christ, merely the husks of a religion and the remnant of a creed, CVIII. 5; the result of a so-called natural theology and its difficulties, ib. ; base! on pie-existing facts, CIXc 14 ; effective through au INDEX 319 latitud- authoritative ohuroh, CXII. 4, note ; BynonymouB with redemp- tion, CXVI. 3. Chriatians, XIIIo. Churoh. the term, XCVIIIc. 13, note. Churoh-goins. as a moral duty, LXXXVII. Church history, the sum of, LXI. Cicero on the future rewards and punishments, CXXIII. Circumstance, the term generalized, CIXc. 2. Circumstances not the cause of sin, CIX Clothing and humility, LXVif . Colour not an object of comprehen- sion, CVI. 12. Commandmenbs, the, chiefly pro- hibitive, XXII. Common sense vertsua metaphysics, results of, CVIII 8, note. Communion with God the chief excellency of man, LXXXV. Comparison, the faculty of, supposes inherent modes in tlse wnd-T- standiuiTt CVI. 11 ; of measure, ib. note; of one thing depends upon the contrast with another, ib, note. Compass as guide, XLII. ; simile of, CIc.1. Compulsory causation and the will, LXXXIX. 11. Conception, a possible intellectual, not necessarily a true one, XLIIIc. 16. Conception, intellectual, a funciion of the understanding, CVI. 14, note. Conscience, the, and consciousness, LXXXL. LXXXIc; depth of the conscience, LXXXIV. , law of, LXXXIX. 9, XOVIIIo. 3. CoDBCiouaneas, the spiritual beyoud, XLIIIc. 6, 7; limits of human, i&. ; better in thought than in impulse, LIIc. Consequences, Paley's theory of, condemned, CIXc. 8, note, OXII. 4. Controversy, religious, consideration on, LXIV. Conversion, Christian, XXVIIi. and note. Copher, the Hebrew terra denoting atonement, CXVIIIc. 5, note. Corpuscular theory, the, of Des- cartes, referred hU appearances of the material world to the motion of the ultimate particles of matter. Creation, the fullest proof of the Creator, CVII.* 1; grades of, LXXIVc. ; the week of, ib. notoo-eternal with nor an eman- ation of the Deity, XOVIIIo. 7. Creed of the guilty, LXXXIV. Ciuoitixion, thn, as redemptive, XCVI., XCVIIL Cupid and Psyche, a parable of the fall of man, CIXc. 15. Day of judgment, the, a Jewish tenet, ClII. Death of Christ, both voluntary and violent, CXV. Death, the fear of, and its remedy, CXVI. ; of one innocent as redemptory, XCVI. 1; a diffi- culty to some, XCVIII. Debt, the atonement typifled by a, CXVIIL ; in what sense this ig correct or otherwise, CXVIIIc. 1 ; in one view is sophistical, CXVIIIc. 2; true in case of payment for goods, CXVIIIc. 10; how far applicable morally and judicially, CXVIIIc. 11; thinsB and persons distinct., CXVIIIc. 12; illustrative analo- gies in pecuniary and moral obligations, CXVIIIc 13; effect^) of repentance satisfac- tory, CXVIIIc. 14. Decree to punishment, doctrine of. XCVL Definition, a general, includes the same essential characteristic^^ CVL 8; of a genius, how far limited, CVIIc. 2. Deism, XLIIIc. 19; LXXXIX. 11. Demonstrations of a iirst cause, difficult, yet least neicessary, XCVIIIc. 19; almost impossible to disbelieve, ib. Dendrites, stones impressed with plants, XXXVII. 9. Descartes (Ken^), a celebrated French mathematician and phil- osophical reformer, born March, 1596, died February, 1650. His starting point in philosophising was the certainty of his exist- ence, cogito ergo sum (I thinic, therefore I exist). His corpus- cular theory was the basis of Leibnitz's pre-established har mony. Despise none, LXVL Detraction among professors, LXIX. ; true remedy for, LXX Devil, what kind of master XXXIVc. 6. Difference between ancient philo sophy and Christianity, C. Difference of reason and under standing known to Lord Bacon, CVo. 4 ; and by others before him, CVIIL 3. 320 INDEX Difference in degree gupposes samenesB in kind, OVI. 8; in LXVII. precede trua bt^liof, F Eth LXII. ' kind precludes distinction of Duties, spiritual, XXXI. , Ety degree, ib. ; of habit and speech Early Christians. XCVIIIc. 13, note. Eve as a cause of diversity, CVI. 11, Early training in religious truths, note. CVII*. 1 ; the effect of. Evil Differences of station in natural Earthly objects insufficient for the life^ LVIII. : still greater in mind, XLIX. spiritual, ib. Edwards, Jonathan, on the will. Different definitions infer difference XCVIIc. Evil in kind, OVI. 14, note. Effectual calling,^ XLIc. 42. > Difficulties of Scripture considered, LI. ; of doubt and partial Egeneto (tytytro), remarks on the word, XXIII., note. reflection, CVII. * 2. 5. Egypt, temple language of, CVIII. Difficulties still remain though 8, note. Christianity be abandoned, Election, XLIc. 42 ; the doctrine of, [ CIXo. 14. XCVI. 1, XCVIIIa 9. : Leighton Discovery and proof, CXXII. on, XCVIIIc, ih. 15 ; fulfilment Disease, the existence of, a fact, of duties by and of the grace of CIXc. 21 ; its cure more need- God, ib. 10 ; excludes only the Exp ful than its explanation, ib. : is disobedient, ib, ; not to be not originated by the healer. enquired into from purposes of ib. 22 ; and in this respect curiosity alone, ib. 11 ; a resembles original sin, ib. 23. doctrine of fact, of hope, but Dislike to works of thought, reason not of certain foreknowledge to Ext of, CVI. 11, note. man, ib. 12 ; the term in St. Diatinctiou between thought and Paul's epistles, ib. 13, note. Fad attention, VIII., note ; natural Elizabethan age, inferior writers of Fait and moral, XXV. the, CVL 11, note. Distinctness of expresHion, Empirical, in common language XXXIIIc. refers to pretenders to DistinguishinGT, in order to di- knowledge. Philosophically it vide, XXVI. ; the indifferent, possesses a somewhat different 1 XXXIIIc. meaning, referring to knowledge Diverse, con founding the, XXXIIIc. derived through the senses, the Dividing in order to distinguish, knowledge derived from experi- XXVI. ence alone, unaided by science. Divine Spirit, the, acting in man. All primitive knowledge in LL empirical, that is the result of Divines, study of the elder. experiment, CIXo. 26- 1 XLIIIc. 11. End, definite, desirable, XXXIXL ; Fait Doctrinal terms, XLIc. of being, the. LXXXV. Doctrines and penal laws, CVc, English biblical translation, the. Fait note 2. certain passages of, referred to. I Doctrines viewed as parts of a CIIIc. Fait whole. XCVIIIc. ; distorted if Enthusiasui, Xlllc. : opposed to Fall removed from their context, ib. reason, XC. ; spiritual, satires ' Doctrines, certain, not specially upon, XLillo. 11; and insanity, 1 discussed in the present work. ib. 12, 13. Fah XOVI., 1 ; their meaning the Epicureanism. LXXXIX. 4; the object of the comments, XCVI. I. doubter's difficulties in answer- Fan w ing, 0VIL*3. Fan Dogs, actions of, for their masters' Equivocal meaning of words to be preservation, &c., referred to as guarded against, CIXc. 8, note. Fau voluntary actions towards a Error, supported by mistranslation, moral end, OVIIc. 7 ; as con- XXIII., note. tributing to the value and worth Eternal death and the doctrine of Fat of the animal, ib. ; the problem purgatory, CXVIc. 3, note. m of such instinct a mystery, ib. ; Eternity absolute, time conditional, Fea not the result of reason, ib. ; CXVIL 1, note. Pee . the dog may possess an equiv- Eternity beinit not contrary to a ii 1 alent for words, ib. creation, XCVIIIc. 7. Fell W^ Dort the synod of, decisions of, Ethics, the true ground of, CXI. ; Piel XCIXc. as connected with the doctrine m 1 Doubu better than deadneea, of original sin, CXTI, INDEX 321 b«;licfi Ethics and Christiunity, XXIII. note. Etymology, XII., nott, see word. Eve instrumental in the fall of Adnm. CVIII. 8, nota. Evil is the violation of right prin- ciples, ClXa ]7; moral evil originates in the will of man, ib. 20. Evil, the origin of, only interesting as a metaphysical c? philoso- phical question. CVIIL 7; its practical treatment, ib. ; exist- ence of, a fact of history, LXXXIX. 9; a mystery in its origin, XCVI. 1; the last mystery, XLIX. ; speaking a pleasure to the evil and the uncharitable, LXXI. Experience, reason transcends, CVl. 14, note; the comparative certainty of sunrise, and a pro- position of Euclid, CVI. 14, note. Extreme unction. Bishop Taylor on, CXVIIIc. 23. Facts and belief, XLlIIc. 16. Faith, Xlla, 13, 14; the soul of morality, XXIV. ; definirionB of CVIII. 8, note; the scheme of necessary, ib. ; an interest in matters of, an aid to the under- standing, CXVIc. 2; asteadfast, needful to resist the evil prin- ciple and as a ground of support, CXVII. ; its divine origin, CXVII. 1 ; its power in over- coming sin, ib. ; exalts the soul, CV. ; is above reason, ib. ; evi- dence of true, CXXII. Faith and repentance independent, CXVIII. Faith and reason, CXVIIIc. 24, CXIX. 121; not opposed, CXXI. Faith, hope, and love, XV. note. Fall, the, XXIX. ; of one just but proud, CII. ; of St Peter, ib. ; of man, LXXXIX. 11. False doctrines and toleration, CVc. 4, note. Familists, the, XXIII., note. Fanaticism, perplexing to the church, CXVII. I, note. Fauntleroy, Angelini's proposition to suffer instead of, CXVIIIc. 14, note. Fate not a supreme power, CXVIIIc. Fear," the worldling's, XLVI. Feelings, the, wrong that oppose right acts, LII. Felicity or happiness, XXXIIIa Field, a divine of the time of James I. quoted, CXVIc 4. Fif^urative and literal language rot to be confounded, CIV. 6. Figures of Speech iu Scripture, LI. First cause, the simplest assignrtble, LXXXIX. 10, note. First call, possibly antecedent to that of man, a spiritual apostasy, CIXc. 25. First man, the, traditionally bi- sexual, CVIII. 8, note; the meaning thereof, ib. ; a relio of the Semitic or antediluvian philosophy, ib.; the symbol of mankind, ib. First parents, our, fallacy respect- ing their extraordinary endow- ujents, CIXc. 25. Flesh and spirit, the antithesis of, united by the term birth, CXVIIIc. 21. Flower, unity of a, XLIIIc. 3. Folly easier than wisdom, XVIII. Foreknowledge, XLIc, XOVIIJ. Foresight, the doctrine of, XCVI 11. Forethought, IV. Forgiveness should be real, LVI; needful constantly for the best of men, LXXXVIII. ; after re- pentance, LXXXVIIIa Forms, constituent, of the under- standing, CVL 11, note. Free, the word, equivocal, CIXc. 11, note. Freedom and man's belief, XXV. Freewill, Luther and the doctrine of, XCVIIc. Future state, an article of ancient Jewish belief, CXXII. 3, CIII. ; not peculiar to Christianity, ib. ; a belief in a, essential to all religion, CXXII. 3 ; proofs of a, and scepticism, CXXII. 4; need- ful to rectify the inequalities of this life, CXXIIL Galen admired the symmetry of the human frame, CXII. 2. Gas, as a common thing, CXVIIIc. 20. General consequences, Palcy's doc- trine of, controverted, CIXc. 8, note ; inadequate as a criterion of right and wrong, CIXc. 8, note. General definitions include the same essential characteristics, CVI, 8, CVIIIc. 2. Generalisation a process of the understanding, CVI. 10. Genesis, caps. 2, 3, Bishop Honley's remarks on the literal r alle- gorical interpretation of, ( /III. 8, note: both symbol and his- tory, ib. Genius, opposition to, CVI. 11, note ; Pindar's remark on music 322 INDEX applied to, CVI. 11, note: works of, nnd ordiuary readers, CVI. 11, note. Genus, the definition of a, CVIIc. 2 ; its Kenerio definition. OVIIc. 2; or tlie comprehenditig; as a logical division, CVI. 10, note. Geometry, postulates of, LXXXIX. 6; lines and surfaces of, XOVIIIo. ; the universal pro- poflitions of subjects of renson, independent of experience, CVI. 14, note. Gifts of God, the, never oontradic- tory, CIV. God, presence of, inferred from nature, XLIIIo. 3; influences the will of the believer, ib. 4 ■ the true centre of the soui, LXXXV. ; a livin^r unity, XCVIIIc. 7; the true and Scriptural idea of, ib. 17. ib. 18 ; the existence of, conflrmed by but not derived from nature, ib. ; the conviction of his exist- ence, personality and moral attributes, an indispensable preliminary to the acceptance of the gospel, CIXc. 19; a truth received not by the removal of all difficulties, but by its reason- ableness, ib. ; the basis of all religion, ib. ; unity with the will of, constitutes Groodness, and its reverse evil, CXI. ; manifested in the flesh is eternity in the form of time, CXVII. 1, rote ; Aristotle's views of. defective and denounced by Plato, CVIII. 2, note : omnipresence of, CXXV. 16-17. Good, ultimate, summum bonum, XXXIII. : the result of a higher object than ourselves, LXXIVc. ; found in God alone, LXXXV. Good, the, delight in goodness and charity, LXXI. ; hate «\il temptations, LXXIII. Good words and merit, question of, considered, LXXXVIII. Gootlness, imitation of, commend- able, LXXV. ; not limited to individuals, ib. ; but an attribute of God, ib. ; doctrines viewed as opposed to, XCVI. Gospel, the, not a system of theology, but a narrative of facts, CIV. 4. Gospel, duty of Christians to spread the, XOVIIIc. 16. Grace, XLIIc. ; of God constant, XLIV. ; sovereign, the term, XOVIIc. Graces, inward and outward helps, XCIII. Greek, the original language of the New Testaint'ut, CIIlc. , the septuagint quotatioiiH, th, ; mythology and the doctrine of original gin, CIXo. 15; fatberM, disoussiona of the, on the subjects of divine will and election, CXVIIIo. 17. Grief, recent, XLVII. Grotius, the doctrines of, XCVIIIo., note. Hackett, Bishop, quoted, XCVllIc. note. Happiness, men wish for, XXIX., note; a motive, ib., XXXIII., XXXIVc. ; uense of, 41 • ni'Kft- tive, freedom from pain, XXIX., note ; greatest, not the princlplu of morality, ib.', tha sum total of our pleasure, XXXIo, 4; not derivable from things below uh, LXXIV. Harmony of things, XLIIIc. 3. * Hearing the word profitably, LXIX. Heart, the unaided, not to be relied upon, CIIIc. Hearc, beats of the, noticed only in moments of fear, CVII*. Heathen world, the, and ChrUti- anity, XCVIIIo. 16. Hebrew term for spirit, XLIJo. Hebrew language, the, and New Testament quotations, OIIIo. Heresy, XXVI.. note. Hobbes, Thomas, native of Malniex- bury, born 1588, died Dec, 1679, a philosophical writer and author of numerous works generally distinguished by clear* ness of style. His views excited much adverse oriticistn, and he was gratuitously charged with atheism. Hobles, doctrines of, opnoied, LXXXIX. 11, XXXVII. 7. Hobbes' maxim on confusion of words, CVIII. 3. Holiness, not a singularity, LV, ; the proper growth of the Chris- tian, LX. Holiness, not in power, XCVIIc. ; is an attribute of the Creator, XCVIIIc. 6. Home, dwell at, IV. ; strangers at, VIII. Honesty the best policy, XXXIVc, note. Hope, worldly, perishable, XLV., XLVI. ; Christian hope a living hope, XLV. Horsley's, Bishop, remarks on a por- tion of Genesis, CVIII, 8, note. House not built with hands, the soul, IX.; a seed, XLIJIo. 3; CXVII. 2, note. INDEX 323 of the . tho ih. ; ine of atbitrH, n tha 1 and HumiHty secures peace, LXXVI. Humility and truth, CI. 1; calam- ities often produce, CI. 2 ; pride of, rt. Humoral phy.. Misery of vice, XXXIV c. 6. Misrepresentation not ridicule, XLIIIc. 13; harmless, it}. 14. Missionaries, difficulties of, XVIII. Moral law, i>i its full extent and purity, Jewish, CIII. Moral responsibility and the will, LXXXIX. 12. Moral science, postulates of, LXXXIX. 6; assumptions of, ib. 7, its true ground tH« will of God as the foundation of good- ness and truth, CXI. ; as con- nected with the doctrine of original sin. CXII. 2; danger of despising it, ib. 4. Moralise, the, as religious inquirer, XLIIIc. 8, 17 ; hopes of, consid- ered if without spiritual faith, LXXXVIII. ; Paley not a, CXL Morality, the s\ibstance of ancient religion, XXIIL ; the outward service of Christianity, ib., XXIIIc. ; has faith for its soul, XXIV. : capable of increased glory, ib. ; and man's belief, XXV. ; positive and negative duties of, XXX. : what it is, ib., XLIIfc. 8; spiritual duties of, XXXI. ; and Hcripture, XLIc. ; and religion, XLIIIc. 5, LVIIIc. note; and prudence distinct things, CIIIc. ; as morality has no existence for a people, but in exhibited as self-interest or religion, CX. ; its existence a mystery, ib. More, Dr. Henry, aphorisms from, LXXXIX. 14. He was a Flatonist and metaphysician [1614-16871 an unambitious student who preferred his study to a bishopric which was offered to him. His worlcs were extensively read at the time of their publication, Mother, a, the symbol of an in- visible heaven, CVII*. 1. Motive.i and their effects, XLIIIc. 2, LIIc. 2. Mysteries of the faith considered, OVIII. 6 : of the faith objects of the feeling of love rather than of explanation, ex. ; not within the grasp of the under- standing, CXII. 4 ; of revelation and the speculative reason, CIV. Mysterious, all things, LXXXIX. 10. Name of Jesus, the, XCVIIIc. 16. Names as appellativen, CVI. 12; describe that which is under- stood in a teal existence, ib.; are representative.^ of things, ib. Natural kingdoms subdivided into orders, classes, &c., according to differences, CVI. 10, note. Natural man, representation of, CIX. Natural theology a misnomer, CVII*. 2; insufficient, CVIII. 5. Nature, deUnition of, XLIIIc. 5, note: ib., 8; not all-inclusive, IjXXXIX. 7, 8 ; and the neces- sitarian scheme, XCVIIo. ; the religion of, a misnomer, CVII*. 2; that which is not spirit, CVIII. ; the representable in time and space, ib. 1 ; the rela- tion of cause and effect, ib. ; that which is caused or be- comes, ib. ; a perpetual regress, CIX. ; no origin in, ib, ; but in the supernatural alone, ib. and note; is a law of continuity re* I>rPBentable by an unbroken line. CIX. ; the originating will di- ver-ie from ib. note. Natuie of man as opposed to good- ness, CIXc. 16; ")■ fact and a mystery explainable only by a free will which alone onstitutes responsibility, CIXc. IV, 18, Necessity, XLIIIc. 5, note ; the scheme of, XCVIIo. ; either absolute or conditional in pro- positions of reason, CVI. 1. Need of a Saviour for man, CVIII. Negative conceptions, &c., XLIIIc. 5, 8. New sectarian title, a, occasionally useful, CVc. 1, note. Newton, epitaph on Sir Isaac CXXII. 326 INDEX Nomen and numen rt'forred to m nynonymouH, (JVI. 12. Novelty, deBlre for, LXXIT. Objections to npiritual truths re- moved, CXVIc. 2. Objects to be attained. XXXIII. ; in the hearing and reading of, XXXIIIc. One, not subjeot to uhantre the cause of the universe, XCVIIIo. 5; this idea the hanis of re- ligion, ib. 6 ; and of faith, ib. 7. One, or a whole, is a unity of patt!!, CVI. 10. Organization an controlling animal instiDOt, CVIIo. 5; with regard to means and ends, ib. Origin, XLIIIc. 5, note, 8; the word, CIX. ; doea not miiin merely an antecedent, ib. ; mean- ins of the word, ib. and note; originating a state or act, ib. ; depends on the will, ib. Original, sin or nin underived from without, CVIII. 8 ; its existence real, CIX. ; the iihrase a pleon- asm, CIXo, 3; importance of right views on the doctrine of. ib. 4; Bishop Taylor's view considered, ib. ; as Implying evil actions, ib. ; is the term appro- priate, ib. ; or evil originated by a corrupt will, ib. 6; or a natural oalamity, ib. 7 : the Bishop's difficulty in treating this qiiestion, ib. 8; hla doc- trine unsatisfactory, ib. 9-13 ; the scriptural doctrine of, ib. 14 ; the doctrine not originated by Scripture, but only enunciated as an existing fact, ib. ; is im- f>lied in every religion, ib. : and the Christian also, ib. 18 ; is a mystery, ib. 20; like that of diseases, ib. 21-23; Adam as the federal representative of the race, and the doctrine of original sin, ib. 24; Its aspect as con- cerns religion, ib. 25; and as the ground of Christianity and of the doctrine of redemption, ibc. 25, CXVIc 3; an axiom of faith, CXII. 1 : the basis of all mysteries in religion, t^. 2; not the doctrine of hereditary guilt, ih. 4 ; views of, according to the Westminster divines, the synod of Dort, and the Arminian scheme. CXVIc 3, and note; the Scriptural view conformable to reason and experience, ib. Outward services of religion, XII., XXIII. Paley, his doctrine of consequences, ( IXc. 8, note not a moralist, CXI, ; quotation from, CXXVL 1. ; remarks upon it, CXXIL 1, 2. Fantheium of Aristotle denounced by Plato, CVIII. 2. note. Para>)ln, the boolc of Jonah as, CVIII. 8, note. Paradox, X., XII. Passion no friend to truth. LXXX. Peace with Qod, XLIV. : none without, ib. Perfect obedience. Bishop Taylor on the poBsit)ility of, CIXc. 9; never realised, ib. ; law of, ih. 10; the supposed fulfilment a self-delusion, ib. 11 ; the con- Requences of non-fullllment, ib. Perfection, state of, XV. Personality, will oon8titnteB,XLIIIc. 6. Phari.^ees, the^ not a distinct sect, CIIIc. Philosophy, objects of ancient, C. 1 ; limited to few, ib. ; Christian philoBoi>hy accessible to all and greatly superior, ib. 2; popular, and religion, CVo. 3; the privi- lege of the few, CVII* rhrenology, science of, XCVa note. Physiiuan, the. seelta to cure rather than to explain disease, CIXc. 21. Pindar's remark on music applies to genius, CVI. 11. Plato, his difficulties in religious philosophy, CVII*. 2; avoids and denounces the pantheistic tendency of Aristotle's definition of nature, CVIII. 2, note. Platonic philosophy, XXXI. note, LXXXIX. 12. Pleasure, what it is, XXXIVc. Plotinus,a neo-Platonic philosopher, born A.D. 205, at Lycopolis in Egypt, died at Puteoli, aiued sixty-six years. Hia system is a modlHed Platonism, the ex- pounding of which occupies several volumes. He thought highly of man's Intelligence, but meanly of his physical frame, and dwelt much on contempla- tion as the path to perfection. His views have had consider- able influence on modern philo- sophy. Fomponiua and his treatise De Fato, CVII*. 2 and note. Pope's epitaph on Sir Isaac Newton, CXXII. I. Popular work, different meanings of the term, CVI. 11, note. Power, man's belief in, XXV. ; in seeds, XLIIIc. 3. ' Power and justice, the divine, not I synonymous, LXXXIX. 12. INDEX 327 CXXVL XIL 1, 2. 9nounoc(l e. anah as, LXXX. none E Taylor IXo. 9: W of, ih. ilment a the con- nent, ih. lXLIIIc. [not sect, ent, 0. l; Christian o all and popular, the privi- 3Vc. note, ire rather Be, CIXc. applies to religioun I ; avoids antheiatic detiiiition ate, XI. note, IVc. liloBo^jher, copoliB in 3oli, aiued ystem is a the ex- ocoui)ies e thought telligence, ical frame, ontempla- perfection. oonsider- iern philo- je Dc Fato, lO Newton, meaningB note. XXV. : in livine, not X. 12. Practical reason, refers to moral or actual truthi, CVI. ; the, rufern to an ultimate proposed end, the will controlled by ideas, CVIIo. 7. Prayor, XI. ; in temptation, XIXc, XLIIlo. 18', not innonnifltent with an Inimutaltle Deity, XCVIIIir. 7. Pride, apt to prove troublesome. I.XXVI.; of humility, CI. 2; of rigbteouaness punished, CII. ; Hooker on tlio nature of, ih. Principles, violated, the proofs of evil. CIXo. 13. Private interest and public welfare, XCV.XOVa, Private interpretation and Church authority, CXII. 4, and note. Prohibitive laws, XXII. Prometheus, fable of, as connected with th'< dictriue of original Bin, CIXc. 15. Proofs of religious doctrines, the formal, CVIl*. 1. Protestant teaching, effects of, XVII. Protozoa (first animals) constitute the lowest class in the animal, as protophytes do in the vege- table kingdom, LIIc. 2. Prudence, four «pecies of, XXIX. Prudence, religicove sense CVI. 1; its pro* positions e- ner absolutely ur conditionally necessary, i\ ; dis- tinetioas of, as speculative or practical, ih.\ self-iubjet Mon to reason is reger : ration, ^h. ; spirit and reason synonyuiwUs, ih, reaBon pre-eminently spiritual ih.\ unity of, ih. 2; and uml -- standing not convertible ten e logically applied to spirit'.ial reaUties, CVIII, 4, CIXc, note. Reasouing on finite and infinite basis, XCVIIIc. note. Reasoning powers, XIV, ; require cultivation, XVIII. Recollection not thought, XVII, Keconciliation should be real, LVI. Redeemer, the, not merely a moral reformer, XXIII. note : Jesus the only, XCVIIIc. 16; the, more than man, not an inheritor of death and darkness, OVIII. 6; he who has no need of one is more than human, ih. Redemption, through one innocent yet suffering, XCVI., XCVIIL not to be effected by any ) 328 INDEX sJ creature, XCVIIIc. 18; the doctrine of, and the divinity of Christ, ib. ; the mystery of, CVI. 1 ; an historical fact, and a spiritual truth, its incompre- hensibility not a practical diffi- culty, CVIII. 2; through Christ an article of faith, ib. 8; from Bin the object of Christianity, CIXc, CXVIc. 3: foreordained. CXIII. ; the reunion of the human with the divine, ib., CXlVc. ; typilied by payment of a debt (See Debt); synony- mous with Christianity, CXVIc. 3 ; non-effects of, ib. note : a finished work conferred in bap- tism, i^ not contingent but ac.ual, destroys guilt, CXVIl 1, note; churches wliich have maintained these doctrines, ib. is fully not insufficient, CXVIII.; two-fold view of. CXVIIlc. 2; synopsis of the constituent points in the doctrine of, il 15- 18 ; scholia thereon, ib. 19, &c. ; the agent and personal cause in, ib. 15 ; the causative act, ib. ; the effect and its consequences, ib. ; scholia upon the above, ib. 19. Redemptive act of the Saviour viewed as the cause of salvation, its mystery and difficulties, CXVIc. 3. CXVIIlc. 6; faith needful for its appropriation, CXVIc. 4; requires an agent who acts upon and in the will, CXVIIlc. 19. Reflecting mind, XVJI. Reflection, II.. IV., V., VII., IX., XL. XVc; three kinds of, XXXII. ; precise language an aid to useful, CV. 11, note. Regeneration and Baptism. CXVIIlc. 22. &C. Regret and Remorse different, LXXXIV., XCVIIc, CIX. Religion, ancient, substantially mor- al XXIII. ; not the best verbal translation in St James, ib. note ; what is it, XXXIV. ; not opposed to reason, XLIXIc. 5, LXXXIX. 13; nor to nature, LII. : not revealed is no re- ligion, XCVIIIc. 18; designed to improve the nature and faculties of man, XCIX. ; and superficial philosophy, CVc. 3; zeal for, may arise from worldly motives, CXII. 4 ; as where it is erroneously considered to be supplementary to the law or a substitute for the police, ib. Religious inquiry, a straight path with numerous cross roads. CVIII. 1. Religious morality, XLIIIc. 9. Religious truths different in kind from speculative, CXVIc. 2. Remorse, the creed of the guilty, LXXXIV. Repentance not the voluntary act of a sinful mind, LXXXVIIIc. ; a true change of principle, XCVIII. Repentance and faith, interdepen- dent, CXVIIL Repentance, Taylor's work on, re- ferred to, CXVIc. 3, note, CXVIII. Reprobation, XLII; the doctrine of, XCVI. 1. Resolution, effects of a godless, CXII. 4; possibly but not probably includes a zeal tor religion, ib. Responsibility, moral, and the will, LXXXIX. 12, XCVIIc. Resurrection of the dead, a Jewish tenet, CIII. Resurrection, the, of the just effect- ed by the virtue as well ns by the power of Christ, CXVI. ; that of the wicked, ib Retirement from the world not always a security from its spirit, LXXXVL Revealed truths, how to be judged of, XCVIIIc. 14. Revelation and understanding not contrary, CIV. 2. Revelation of a Saviour and of immortality, CXXII. 4. Review of the subjects discussed in the present work, CXVIc. 2. Ridicule, misrepresentation not, XLIIIc. 13. Right, the word, equivocal CIXc. 8. Rights expedient, CIXc. 8; not to be unduly enforced, ib. Righteousness, imputed, LXXIII. Ritual of morality and Christianity, XXIIL, XXIIIc. Romish Church, the, and Popery, CXII. 4, note ; at no time catholic, CVc, note 4; based on a narrow principle of monopoly, ib. ', is a counterfeit of cathol- icity, ib. ; Baxter's opinion of, ib., note 5. Romish doctrine, the, on sins after baptism, CXVIII. Rules, self imposed, apt to degener ate, XXVc. Sadducees, the, not numerous;, CIIIc. ; their peculiaritios, ib. Salvation, doctrine of, XLIc, XLII Satan, what kind of master XXXIVc 6. INDEX 329 roBS roads, lie. 9. ^nt in kind CVIc. 2. the guilty, •luntary act LXXVlIIc. ; principle, interdepen- 'ork on, re- I. 3, note, be doctrine a godless, J but not a zeal for ,nd the will, [Ic. rd, a Jewish 3 just effect- 1 well ns by at, CXVI. ; lb world not im its spirit, 3 be judged banding not >ur and of :. 4. discussed ia «:vic. 2. lation not, 2al CIXc. 8. !. 8; not to ih. LXXIII. ivhristiauity, nd Popery, t no time 4; based on f monopoly, t of cathol- opinion of, a sins after to degener numerouE!, [.ritios, ih. Lie, XLII. )f master Satire, misrepresentation not, XLIIIc. 13. Saviour, the being and the need of a, CVIII. 1. Schism, XXVI. Schoolmen, discussions of the, on the divine will and election, CXVIIIc. 17. Science, a cha n of certain or necessary truths, GIXc. 25 Science, erroneous, not injurious to Christianity, and true Science its auxiliary, CVIIc. 1. Sciolist (pretender to knowledge), XLIIe. Scripture, the language of, LI. Scripture doctrines based on pre- existing facts, CIXc. 14. Scripture given to teach us our duty but not to enable us to judge others. XCVIIIc. 16. Second rate writers, characteristics of, CVI. 11. note. Sectarianism, XXVI. Seeds, flowering, XXXIVc. 3. Self-accusation not in itself meri- torious, CXVII. 1. Self-companionship, with some an insufferable annoyance, CVI. U, note. Self-consciousness the effect of en- lightenment, CVL 14, nota Self-examination often avoided and dreaded, XIX,, XlXa Self-examination, duty of, XIXc. Self-interest a principle of action but not of moral science, which is grounded in the will of God alone as the foundation of goodness and truth, CXI. Self, love of, LXIII., LXVII. Self-righteousness deceptive, in- effectual as a plea for salvation, CXVIL 1. Self-superintendence, VIII., 10. Senses, the, and spiritual objects, XIV, ; do not compare, but fur- nish materials for comparison, CVI. 11; not competent judges of spiritual truth, CVII*. 3. Senses, imitation of the, XLIIIc, 13: evidence beyond the, XCVIIIc. Sensibility alone not a sure sign of goodness, XXXVII. 1, not morality, ih. 2; not always benevolence, ih, ; selfish kind of, with virtue is good, ih. 5. Sensible experiences never univer- sal verities, CVI. 14, note. Septuagint, the, and New Testa- ment quotations, CIIIc. Seraphs, XV. Serpent, the, a symbol of the under- standing, CVIII. 8, note. Shadow and substance, LXXIVo^ LXXXV. Shaftesbury and his disciples, CI. Z\ doctrines of, opposed, LXXXIX 11. Sidney, Sir Philip, bom Nov., 1534, died Oct., 1586, was mortally wounded at the battle of Zut- ph«n. His humanity and self- restraint were strongly display d by his subsequently giving a bottle of water for which he thirsted, to a dying soldier near him. (2 Sam. xxiii. 15-17). His grand nephew, Algernon Sydney, born 1622, died Dec. 7, 1683, was a celebrated repub- lican, who, after a trial before Jeffreys, was unjustly beheaded on Tower HilL Sight, sense of, XLIV. Simonides and his problem, CVII*. 2. Simplicity, how far practicable in Christian doctrine, CXVII. 1, note. Sin, tyrannous, XXXVI. ; pleasant to the evil doer. LXXIII. Sin, the true knowledge of, leads to the Saviour, CVIIL 6; the subject of original sin or sin underived from without, CVIII. 8, note ; query who were those not subject to, yet to death, ih. Sin, original, a fact, CIX. ; has its ground in the agent and not in circumstances, ih, ; otherwise no sin, CIXc. 3. Sincerity a token of righteousness, LXXIIL Sins, bosom, XL, XXXVL Socrates could only wish his religious ideas true, CVII*. 2. Sophistry equivocal, XXXIIIc. Sophistry of a tacit transition, CVL 8. Soul, a house not built with hands, IX. ; not tied to an immorta body, XLVIIL Soul, the, becomes hapnier or more miserable, LXXXV. ; is it true or false to itself, CIXc, note ; if capable of dissolution would be a mere accident or quality of the body, the human soul im- perishable, CXVIc 3, note. Soul, the individual, cannot of itself reanimate the body, CXV. South, Dr., his sermons referred to, CIXc. 25, note. Sovereign grace, the term, XCVIIc. Space, the, representable in, XLIIIc. 8. Species, cr the comprehended, as a logical divisioD, CVI. 10, note. 330 INDEX Speoulationa false when the results are 80, XOYIIIc 8. Speculative reason, that which refers to abstract truths, CVI. 1 ; definitions of, ib. 14. Spinosa, a maxim of, CXVIIIc. 24. Spirit, Holy, and its gifts, XLIIc, XLIII, XLIIIc. 1 ; acts upon believers, ib. 5-6 ; in communion with man, ib. 17-18. Spirit, not representable in form of space or time, XLIIIc. 8 ; nor to the i^enses, ib. 13 ; remarks on the term, XCVo. 2, XCVIIc, OVIIIc. 21 ; that which is not comprehended in nature, but which transcends it, that which originates its own acts, is the cause of its own state, the responsible will an example, CVIII. 1 ; reasonableness of a belief in the universal and divine spirit, ib. 2 ; as commun- ing with man, ib.: proper views of the spiritual the ground of the present work, ib. 3. Spirit, the, and the soul as con- nected with the body, CXV. Spiritual body, the future, corres- ponds with the mind, CXVII. 2, note. Spiritual influences claimed by enthusiasts, XC ; evil effects of XCI.; considered with regard to learning, XGIII,; differ from physical excitement, XCIV.; nob limited to individual cases, XCVa 3. Spiritual mysteries are beyond the understandiDg, CIXc. 11, note. Spiritual principle in man. what it is and what it is not, CXVIo. 2. Spiritual religion, what it is not, LXXXIX. 14; whatitis,XCVI. Spiritual truths, XLIIIc. 5; has man the faculty to discern i' CVIII. 3. Spiritual will in man, LXXXIX. 3. St. Augudtine quoted, XXXIII. St. James, a verse of, noticed, XXin. note. St. John on the law, CXIV. ; on redemption, CXVIIIc. 4. St. John, coincidence of his views with that of St. Paul on the spiritual life, CXVII. 2, note; remark on a passage in the 6th chaf . la his gospel, ib. St. Paul's conversion and apostle- ship, XXVIII. a note. St. Paul's desire for spiritual life, CXVIL 2, note. St. PauZ on the law as a grace, CXIV. St Paul on the redemptive act, CXVIIIc. 2 ; his similes relative thereto applicable to Jewish opponents, ib ; the four princi- pal metaphors employed by the apostle, CXVIIIc. 3. State Church, the, in a religious community is the federal bond of devotion and morality. CX. Sterne, writings of, XXXVII. 7. Stoic, the Christian no, LII. ; philo- sophy of the, ib. Stuarts, inferior writers under the, CVL 11, note. Substances and surfaces, XII., note. Substitute, Angelini proposes him- self instead of Fauntleroy as the recipient of punishment, CXVIIIc. 14, note. Bummum bonum, real, XXXIII. Sun, the effects of the, not all immediately perceptible, CIV. 3. Supprstition, causes of, XVIII., XXVI., XXIX. Surprise the wonder of ignorance, CVlI*. Sybilline leaves, VI. Symbolism, defined, as distinguished from the allegoric and meta- phoric, CVIII. 8, note, CXVIL 2, note. System, all, depends upon unity of knowledge, XCVIIIa 5. SwiftV tale of a tub, quoted, . J. rilo. 10. Swift .' A', itings, XLIIIc. 11. Taylor, liishop Jeremy, the most eloquent of divines and perhaps of men, CVIII. 8. CXVIIIc. 23-24 ; his difiiculties with the doctrine of original sin, CIX., CIXc; his substituted article.s unsatisfactory, ib. 9 ; reasons why, ib. 10-13; his work on repentance, CXVIc. 3, note, CXVIIL Technical terms, XXXIIIc. Temperance, XXXIV., XXXIVc, note. Temple, stones for the, XLIIL Temptation, defence against, LVIII. TertuUian, XII. Theological terms, XLIc, XLIIIc. 1. Theology does not exclude specula- tive reason nor philosophy, XCVIIIc. 22; certain ancient theology barren, C. 3. Thing in itself never understood, CVI. 12. Thinkiner requires cultivation, xvm. Thinking without reflecting, C. 3. Thinking painful and irritating to some minds, CVI. 11, note. ■J I iptive act, lea relative ^o Jewitth our princi- fed by the I religious [leral bond lity, ex. VII. 7. .II. : philo- under the, XII., note. ;)08es hini- ntleroy as inishment, XXIII. e, not all ble, CIV. 3. ', XVIII., ignorance, itinguished Ornd meta- be, CXVIL )n unity of I. 5. I, quoted, 11. the most nd perhaps CXVIIIc. i with the sin, CIX., ed articles reasons I work on 3, note, Ic. XXXIVc, :liil against, , XLIIIc. 1. de specula- philoaophy, ,in ancient indentood, jultivation, ing, O. 3. rritating to , note. INDEX 331 Thinking men wanted, XCVo. Thought and attention different, VIII., note, IX., XL, XVI., XXIX. Thought and reflection, VII., note. Time, the representable in, XLIIIc. 8. Time, not a measure of sin's com- mencement in man, CIXc 18; eternity in the form of, in the carnation, CXVIL I, note. Transubstantiation, the doctrine of, XCIXc. Trent, the council of, on transub- stantiation, XCIXc. Triangle, any two sidei) greater than the third, a universal proposi- tion of reaso), CVI. 14, note. Trinity, doctrine of the, not fully discussed in the present work, XCVI. 1 ; a Scriptural doctrine, XCVIIIc. 17, ib. 18; not op- posed to one unify of the God- head, ib.; deiwndsuoton reason- in? alone bu& on revelation, ib. , XCVIIIc. 20 : meaning of Scrip- ture as connected therewith, ib. 2L Trophonius, den of, XXXVIL 9. Troubles natural to every man, LXXVII. ; defences against, ib.; the best security, ib. Truth, the proper object of belief, LXII. ; spiritual, intuitive, XCVIIc. Truth and humility, CI. 1 ; indi- vidual interest opposed to, ib. 2. Truth, the spirit of, is the spirit of meekness., LXXX. Truths, neglect of palpable, I. ; spiritual, XLIIIc. 5 ; allegorical, ib, 7 ; common place, III, Truths, expressible, must be re- duced to the forms of the understanding, CVI. 14, note; certain truths inconceivable and inexpressible, ib. Tnxths, universal, are individual, XXXIVc. Two great things, the mediatorship and revelation. Bishop Taylor's remarks upon, CXXIII. Unbelief, and the will, CIV. Unbelief connected with the appli- cation of the understanding be- yond its proper limits, CV III. 4. Understanding, IX., note, XIIu., XIIL. XIIIc, XIV., XV. ; and reason different, CIV. 2. CVc. 4 ; and the spiritual mind, CIV. 2; contrasted with reason in the Ptolemaic and Newtonian systems of astronomy, CVL 15 ; appertains to beasts, ib. 3; the faculty of judging according to senae. CV., CVc. 4, CVL 13; utility of this limitation, CVI 11. 4; the human, improved by co-existence with reason and freewill, CVL 3; and reason, ib. 4 ; tabular differences of, ib. 9 ; and reason differ in kind, ib. ; this truth recognized, CVIIc; only binding as regards the objects of sense, CVL 2 ; what it is, ib. 10: limits to the, ex- tended by reason, ib. 14, note; conceptions of the, exercised only on subordinate subjects, ib. constituent forms of the, ib. 11, note; may be an attri- bute of the brute, CVIIc. 8 ; not easily separated in definition from the higher class of instinct, ib. ; its possible possession by creatures no cause of apprehen- sion as regards relis'ious doc- trines, ib. ; a true view of the, an aid in the solution of certain difficult ies, ib. ; not the measure of spiritual things, CVII*. 2; nor their complete judge, ib. 3-4, CVIII. 4; the, the serpent a symbol of, ib. 8, note; its two- fold function, ib. ; in opposition to the reason is the sophistic principle, ib. ; which prevails over the will, ib. ; and differs only in degree from instinct, ib.; is to be subject to faith, ib. ; true limits of the, CXVIc. 2. Unitarian, the term objected to, CVc. note. Unitarianism not Christianity, CVc. 3, note. Unitarians philanthropists, CVc. note. Unity, in the world, XLIIIc. 3 ; in knowledge, XCVIIIc 5; and sameness diverse conceptious, CVc. L note : and tri-unity not opposed, ib. ; of parts consti- tutes oneness, CVI. 10; exem- plified in the rainbow, ib. 12. Universal truths the subject of pure reason, and not derived from the sensc'E!, CVI. 14. note; as mathematical, theological, and philosophical, ib. Universal also individual truths, XXXIVc. Universal power in the world XLIIIc. 3. Unkindness, primary import of the word, CVI. 11, note. Unmetaphysical notions deficient, CVIII. 8, note. Unprogressive state, retrograde, LVIIIc. •» 332 INDEX I vf>. ■ , m. ■ ■ a- ■ *■■.* •'if. Unsanotiflcation, XLIL VioariouB saorifloe. the doctrine of, XOVI. 1. Vice i« misery, XXXIVo. 2-6 ; has lucid intervals, ib. 6. Virtue, XIIo., note, XXXIIIc, XXXIV. ; in 2 Peter L 5, pro- Serly means manly energy, :iIo. ; self-interest, XXXIVc. Virtue in tlie Pagan and Cliristian sense, CI. 3. Virtue a medicine, and vice a wound, CII. Wanderers, the sincere portion of, XOIV. Waterlaud, works of, commended for clerical perusal, CVII. 2, note. Wedding garment, the, of the sanoiiified, CVIL 2. Will, see motives, XLIIIc. 2; acts in harmony with our condition, tb. ; acted upon by the Huiy Spirit, XLTIIc, 4-6; constitutes the prir.ciple of personalty, ib. 5; supernatural, ib. 8. Will, the, spiritual, LXXXIX. 1-2; exists in man. ib. 4; needful to spiritual religion, ib. 5 ; is re- sponsibleb ib. 9 ; effect of motives upon, ib. 11; diseased, caused the fall of man, ib. ; free- dom of the, ib. 12 ; must co-exisi with intelligence, ib. 13; and spiritual truths. XOVIIc. ; Ed- wards and Williams on, ib. ; re- demption of the, from slavery, ib. ; the enslaved, and unbelief connected, CIV. 1; suffices in man for a motive, CVIIc, 5; spiritual, CVIII. 1 ; responsible, as connected with man's respon- sibility, CIXc. 16 : is either self- determining or not a will at all, is the ground of personality in man, and is capable of good or evil, ib. ; otherwise there is no sin of the agent, ib, 17 ; an evil responsible will may be predi- cated of every man, ib. 18 ; and is the scriptural doctrine of original sin, and of moral evil, ib. 20, CXI. ; in a pure rational agent is identical with the law or divine will, CXIVc. ; the Greek fathers and discussions of the BchQole. CXVIIIc. 17; opposed to nature, the origina- ting power preceded by seLf- oonsciousuess, OIXu. note; the finite will limited, ib, ; not the reason, ib. 3; a corrupt will cannot fulfil the divine law. ib. 11, note; free, ib. ; in animals subjugated to their nature, CXlVc. ; superaaturul char- acter of a personal, CXVIIJc. 19 ; an act of the, in matters of faith, CXXII. Williams, Dr., on the will, XCVIIo. Wisdom, spiritual, VI., XIIIc. ; more difficult than folly, XVIJLI. Wonder, the, origin and head of philosophy, CVII. ; the off- spring of ignorance and the parent of adoration, it. ; wonder precedes reflectiou, CVIP. 1. Word, the^ name as applied to the Saviour, XCVIIIc. 16. Words, proper use of, XXXIIIc, ; different senses of some, ib. : study of, XCVc 2 ; as spirit, ib., OVl. 11., note ; one, XCVIIIo. 14 : and names the exclusive subjects of the understanding, CVI. 12 ; as red, ib. ; nomen- clature, ib. 13 ; import of, CVIIc, note ; a clear distinction of, depends upon the clear distinction of things, CVI, 4: the proper estimation of, a necessary means of self- knowledge, ib. 11, note ; tho unkindness of, ib, ; popular work, ib. ; discourse, CVI. 12 ; having distinct meanings, CVIII, 3 ; confusion of, leads to errors in tningH, ib. ; regret, remorse, origin^ CIX. ; right, CIXo, 8*. Works of genius and ordinary readers, CVI 11, note. World, the, constitutes our out- ward circumstances, XXI, ; a unity, XLIXIc, 5 ; at eumity with religious purbuitt;, XXI. ; cannot satisfy. LXXXV. Worldly hopes, XLV. ; delights in injurious excess, LIII, ; views, the bane of the ministry, LX V. Zoologists, writings of, with regard to the dog, CVIIc. 7, fi. Zuinglius and Calvin, XCVIIIo. 1. Printed by M'Larcn & Co., Ltd., Edinburgh. ), Che origin a- fded by self- Xc. noie; the , ib, ; not tha corrupt will divine law, ib. . ; in animals bheir nature, laturul char- lal, CXVIIIc. in matters of will, XCVIIo. VI., XIITc; 1 folly, XVIil. and head of [I. ; the off- ince and the oration, ifc. ; B3 refiectiou, applied to the B. 16. of, XXXlIIc, ; of somtj ib. : 2 ; as spirit, ib., one. XCVIIIc. the exclusive understanding, I, ib. ; nomen- ; import of, lear distinction jon the clear aiogs. CVI. 4: imation of, a ns of self- II. note ; tho lb, ; popular arse, C\ I. 12 : -t meanings, uaion of, leads gtJ, ib. ; regret, , CIX. ; right, and ordinary , note tutes our out- nces, XXI. ; a 3 ; at enmity mr&uitB, XXI. ; [iXXXV. V. ; delights in I, LIII. ; views, ministry, LXV. of, with regard Ic. 7i 8. , , in, XOVIIIo. 1. irgh.