:

wisest of his followers have suspected; then the cause of motion will never resist the motion which it causes. The rule, which is true when applied to communicated motion, does not hold when applied to the motions of nature. For the motions of nature change from less to more; as when a spark turns to a conflagration: but communicated motion always changes from more to less: so that there is an essential difference between them, and we cannot argue from the one to the other. Mr. Cotes's demonstration, it is well known, is applicable only to communicated motion: I mean, such only as is violent or artificial. There is no need of a vacuum in the heavens: it is more reasonable and more agreeable to nature that they should be filled with a circulating fluid, which does not hinder motion, but begins it and preserves it.

They cannot allow inert matter to be capable, (as mind is,) of active qualities; but ascribe attraction, repulsion, &c. to subtle causes, not immaterial. There may be cases very intricate and difficult; but they take the rule from plain cases, and, supposing nature to be uniform and consistent, they apply it to the rest.

8. In natural history, they maintain, against all the wild theories of infidels, which come up, one after another, like mushrooms, and soon turn rotten, that the present condition of the earth bears evident marks of a universal flood; and that extraneous fossils are to be accounted for from the same catastrophe. Many of them are therefore diligent collectors of fossil bodies, which are valuable to the curious in consideration of their origin.

9. What commonly passes under the name of learning, is a - knowledge of Heathen books: but it should always be admitted with great precaution. For they think of all Heathens, that, from "the time when they commenced Heathens, they never worshiped the true God, the Maker of heaven and earth; but, instead of him, the elements of the world, the powers of nature, and the lights of Heaven: that the love of vice and vanity was the real cause of their ignorance: they did not know the true God, because they did not like to know him: and that the same passions will give us an inclination to the principles of Heathens, rather than to the principles of Christians; and that most of the ill principles of this age come out of the Heathen school. The favourers of Mr. Hutchinson's scheme are therefore reputed to be the enemies of learning. But they are not so. They are enemies only to the abuses of it, and to the corruptions derived from it. To all false learning, that is, to human folly, affecting to be wisdom, they have indeed a mortal aversion in their hearts, and can hardly be civil to it in their words; as knowing, that the more a man has of false wisdom, the less room there will be for the true. Metaphysicks, which consist of words without ideas; illustrations of Christian subjects from Heathen parallels; theories founded only on imagination; speculations on the mind of man, which yield no solid matter to it, but lead it into dangerous opinions about itself: these and other things of the kind, with which modern learning abounds, they re

gard as they would the painting of a ghost, or the splitting of an

atom.

10. Of Jews they think, that they are the inveterate enemies of Christianity; never to be trusted as our associates either in Hebrew or divinity. No Philo, no Josephus, no Talmudist, is to be depended upon; but suspected and sifted, as dangerous apostates from true Judaism. It is plausibly argued, that Jews, as native Hebrews, must, like other natives, be best acquainted with their own language. But the case of the Jews is without a parallel upon earth. They are out of their native state; and have an interest in deceiving Christians by every possible means, and depriving them of the evidence of the Old Testament.

11. They are of opinion, that the Hebrew is the primæval and original language; that its structure shows it to be divine; and that a comparison with other languages shows its priority.

12. The Cherubim of the Scriptures were mystical figures, of high antiquity and great signification. Those of Eden, and of the tabernacle, and of Ezekiel's vision, all belong to the same original. Irenaus has enough upon them to justify the Hutchinsonian acceptation of them. The place they had in the Holy of Holies, and their use in the Sacred Ritual, sets them very high. Their appellation, as Cherubim of glory, does the same; and the reasoning of St. Paul, from the shadows of the law to the priesthood of Christ, sets them highest of all; obliging us to infer, that they were symbolical of the Divine Presence. The Tax in the Revelation of Saint John, (improperly called beasts; for one of them was a man, and another a bird,) must be taken for the same: where the figures of the old law bow down and surrender all power and glory to the evangelical figure of the Lamb that was slain. Here the doctrine is thought to labour a little: but, if the are considered only as figures, the case alters. And, if this great subject should have parts and circumstances not to be understood, we must argue from what is understood. They seem to have been known in the Christian Church of the first centuries; but not with the help of the Jews. So also was the analogy of the three agents, (ow, up, apa,) these being expressly mentioned by Epiphanius, as similitudes of the Divine Trinity.

In their physiological capacity, so far as we can find, the Cherubim seem never to have been considered before Mr. Hutchinson; who very properly derives from them all animal-worship among the heathens. This subject is of great extent and depth; comprehending a mass of mythological learning, well worthy of a diligent examination.

These things come down to us under the name of John Hutchinson; a character sui generis, such as the common forms of education could never have produced: and it seems to me not to have been well explained, how and by what means he fell upon things,

Compare Acts vii. 2. ‘O Qeos Tás döžus.

seemingly so new and uncommon: but we do not inquire whose they are, but what they are, and what they are good for. If the tide had brought them to shore in a trunk, marked with the initials J. H. while I was walking by the sea-side, I would have taken them up, and kept them for use; without being solicitous to know, what ship they came out off, or how far, and how long, they had been floating at the mercy of the wind and waves. If they should get from my hands into better hands, I should rejoice; being per suaded they would revive in others the dying flame of Christian faith, as they did in bishop Horne and myself. And why should any good men be afraid of them? There is nothing here, that tends to make men troublesome, as hereticks, fanaticks, sectaries, rebels, or corrupters of any kind of useful learning. All these things a man may believe, and still be a good subject, a devout Christian, and a sound member of the Church of England: perhaps more sound, and more useful, than he would have been without them. For myself I may say, (as I do in great humility,) that, by following them through the course of a long life, I have found myself much enlightened, much assisted in evidence and argument, and never corrupted; as I hope my writings, if they should last, will long bear me witness. If these principles should come into use with other people, I am confident they would turn Christians into Scholars, and Scholars into Christians; enabling them to demonstrate, how shallow infidels are in their learning, and how greatly every man is a loser by his ignorance of Revelation.

When we are describing Hutchinsonians, it would be unjust to forget, that they are true Churchmen and Loyalists; steady in the fellowship of the apostles, and faithful to the monarchy under which they live. This, however, is not from what they find in Hutchinson, though it is to be found in him;* but from what he has taught them to find, by taking their principles from the Scripture. Had this man been a splendid character, and a great favourite with the world, we might have received his doctrines with our mouths open, and our eyes shut: but our dangers are quite of another kind. From him nothing is to be taken upon trust: every thing must be sifted and examined to the uttermost. And so let it: for thus it will be better understood. Prove it well, and hold it fast. Of leaders and guides in learning beware: for, as wisely speaks the author of the Pursuits of Literature, they ought, in

to be well watched: if they fall into dangerous mistakes, many fall with them: and, if evil once creeps in, and finds publick entertainment, no man can say how or when we shall get rid of it. Such leaders are as watchful against us, as we ought to be against them. They neither enter in themselves, nor suffer other people,

No being whatever can have any power over man, but the God that made him: therefore no man can have any power over any other man, unless he has it from God. Parents have it over their children by Creation; therefore from the Creator: and Rulers have it, by being God's ministers. This is Mr. Hutchinson's argument; and it is as close as a demonstration.

if they can prevent it: Many young men would find employment and amusement for their lives, if the way were open, and they were permitted to inquire for themselves. Here, free inquiry would be honourable, safe, and laudable: but discouragements are often thrown in their way; and I have met with some examples of it; one in particular, which made a great impression upon me.

Some years ago I became acquainted with a young man, of bright parts, a studious disposition, and a pious turn of mind; in whose conversation I found comfort and pleasure. To such advice as I gave him, in regard to his future studies, he was remarkably attentive. He saw a new field of learning opening to his view, which promised him much profitable employment; and he seemed in haste to enter upon it. As he was intended for the Church, I flattered myself he would take some active part in the defence of Christian truth as a writer; together with the advancement of Christian piety as a preacher. With this prospect upon my mind, he left me for many months: but, at his return, I found him totally changed; and I rarely conversed with him but to my disappointment. His mind, which used to be undisguised and open, was now guarded at every pass: and, whatever I proposed, as formerly, he had now an evasion ready. It seemed as if somebody had hung a bell about my neck, so that I could not stir without raising an alarm. To a man, rather shy of making proselytes, but always pleased to meet with volunteers, fit for the service of God and his Church, my situation was distressing. I discovered, that my friend was no longer his own man: I guessed at the cause; and gave little trouble afterwards to him or myself. But I lamented, that he had lost a view of things, which would have animated him; and, while it found exercise for the best of his talents, would have given strength and effect to all his labours. His pursuits in literature will now most probably be frivolous in themselves, and foreign to his profession as a clergyman. No man will do great things, when he yields to secular influence, where literary and religious ought to prevail. The vineyard is a better spot to cultivate than the high-way; and, when labourers are wanted, 'tis pity any one should be led away upon other service, less pleasant and less profitable. Why even of your own selves judge ye not what is right? said our Saviour to those, who could judge of the weather from the face of the sky, without going to ask the Pharisees: and who ought, after the same manner, to have judged for themselves, in matters of much greater moment, from the signs of the times and the state of the Church. I hazarded a great, and, as it may be thought, a rash assertion, at page 77 of the bishop's life: I said, "that, if we were ever to see such another man as bishop Horne, he must come out of the same school." I am still of the same mind; for I think no other school will form such a man. I will now hazard a further opinion to the same effect: for I think it not improbable, that if some man were to arise, with abilities for the purpose, well prepared in his learning, and able to guide his words with discretion; and such a man were to take up the princi

ples called Hutchinsonian, and do them justice; the world would find it much harder to stand against him than they are aware of, even with all the new biographers of the age, to encourage and assist them. I may be called a visionary, when I say this: that I cannot help: but how many stranger visions have been realized of late, which, twenty years ago, would have been pronounced utterly incredible! When strange things are to be done, strange men arise to do them. One man, as powerful in truth, as Voltaire was in errour, might produce very unexpected alterations, and in less time than he did. Then might a new æra of learning succeed; as friendly to the Christian cause, as the learning, which has been growing up amongst us for the last hundred years, has been hostile and destructive. As to confirmed infidelity, it is a deaf adder, never to be charmed. Yet even here the case is not always to be given up in despair. Many forsake truth, because they hate it: of such there is no hope: but some believe wrong, only because they never were taught right.