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deavouring to shew that no law of nature was violated, or that there was no deviation from established laws, in the case of the resurrection of Lazarus. Indeed, he seems to me to reduce it to what we may call a no-miracleat-all, and to make it merely a case of suspended animation, differing in almost nothing from the feats performed by the members of the Humane Society with the aid of a pair of bellows. For he assumes, that putrefaction had not yet taken place, which will, perhaps, imply, that life was not extinct, though I am by no means prepared to admit the fact, as we really know nothing about it. If Lazarus was not dead, there was no miracle in the case. But if he was dead, then the restoring of him again to life was really and truly a miracle, and a violation or suspension of an established law of nature. For, the general and established law of nature in this respect is, that if the vital principle is once extinct, if what we call the soul has once left the body, if, in short, the body is once fairly dead, it never more revives. Such is the law of death. Its decree is irreversible-Mors nescia flecti; and from the "bourne" of its dominion "no traveller returns"-Et calcanda semel via lethi. By means of the application of the Galvanic pile, we have heard, indeed, of frogs and chickens that were made to jump after they were dead; and of a human being who shook his fist in the face of the experimenter, after he had been hanged his full time and cut down again; but still this is far, very, very far from a restoration to life. Thus have I ventured to undertake the proof of that which Bereanus believes " no man will be able to prove till the end of time." And in the face of this opinion, perhaps I may be thought by some to have betrayed more of zeal than of prudence in my attempt-Satis eloquentiæ, sapientiæ parum. But the scrupulous inquirer after truth, is not to be deterred by the expression of bold opinions. If I have failed, there is no help for it; and if I have succeeded, the credibility of miracles is not in the least affected by it, either in one way or another. For it seems to me to require an equal degree of faith to receive the miracles recorded by the sacred writers, whether you say that they are conformable to the general laws of nature, or contrary to

them. Still they are strange and astonishing events-prodigia, infanda et stupenda, seeming to require a power more than human to accomplish them, and that is enough—enough to gender doubt. For to some men's minds they will always remain a stumbling-block; to some their expediency can never be made evident; to some we can never render palatable the prodigiosa fides. Why, they will ask, should any mode of religion require the support of miracles? If it is good, can we not find it out without them; and if it is bad, will miracles convince us of the contrary?

I do not desire to advocate the cause of infidelity and scepticism, but the cause of free and impartial inquiry, concealing no difficulties, and taking no fact or doctrine upon trust. And he who has examined every thing for himself on the score of religion, will be the most disposed to make all due allowances for the rational doubts of others; practising the precept of the Apostle, which says, that "the strong ought to bear with the infirmities of the weak." I am even persuaded that a man may doubt in some things, and yet not be damned. For although it is said in one of the Gospels, that "He that doubteth is damned," yet I presume it refers only to the case of those who doubted, after seeing the very miracle performed in their own presence, or had some proof equally good; thus resisting the clearest and strongest evidence, and shutting, as it were, their eyes upon the very light of day. Did not several of the apostles doubt the fact of the resurrection of Christ, till they saw him in person; and did not the Apostle Thomas doubt, till he was even suffered to inspect the prints of the nails, and to put his hand into the side that was wounded with the spear? Is it strange, therefore, that some should be found to doubt, now-a-days, after the long lapse of 1800 years; some who have not, perhaps, had opportunities of examining the evidence for miracles in its full extent; some who are, perhaps, naturally a little sceptical, and not sufficiently acquainted with the principles of sound philosophy, to be able to appreciate the

Rom. xiv. 23, where the Apostle asserts *Our correspondent appears to refer to only that he is condemnable who does that which his conscience cannot justify.—ED.

value of the evidence which the gospel presents?

Let us meet the question fairly and honestly, and divest ourselves of prejudice as much as we can; remembering that our belief is not a thing that it is in our power to grant or to withhold at our pleasure. A man cannot say, I will, I will believe, and so become instantaneously a believer: neither is a verbal declaration an infallible proof of faith. For a man may say he believes, and yet remain unconvinced; or he may believe, because the thing is impossible-Credo quia impossibile est, said one of the fathers of the Christian church. Some again have defined faith to be an irresistible impulse of the spirit of God, commanding the assent of the regenerate to certain truths or doctrines which the natural or carnal man refuses to admit. This is not faith, but compulsion. What then is faith? Faith is, in short, an act of the understanding; and not an act of the will, nor an irresistible impulse of the spirit of God. It is the assent which the mind gives to certain truths, or to certain doctrines, upon the production of sufficient evidence. Produce that evidence, and the mind must assent; withhold it, and it cannot. The assent thus obtained, is faith pure and undefiled before God and the Father." But there is a species of faith more common, though less pure, that men adopt, not as resulting from due evidence which they have themselves examined; but as having been transmitted to them from their fathers, This is the faith of the multitude; and it may be called traditionary or hereditary faith.

On this subject there is a query that suggests itself, which may, perhaps, startle some whose faith is already well fixed; but which I cannot regard as being wholly impertinent, considering the great numbers, even in this country, who either disbelieve, or affect to disbelieve altogether, the miracles of Moses and of Christ. The query is this: Is the evidence which we have for the truth of the miracles recorded in the Bible, a good and sufficient evidence? If by sufficient, we are to understand that which is calculated to obtain universal assent, then the fact shews that it is not, for all men do not believe. But if by sufficient, we are to understand such a degree of evi

dence as is competent to the purposes of God's moral government among men, then the case is no longer the same, and men will entertain different views of the value of that evidence, according to their different capacities and acquirements.

He who is himself convinced, generally regards the scruples of the seeptic as being altogether unreasonable and absurd-hæreticus et_damnabilis error; and not unfrequently upon the following ground: Because the evidence which we have for the miracles recorded in the Bible is, as he affirms, the same with that which we have for any historical fact whatever; so that we may just as well deny that Cæsar subdued Gaul, or that Columbus discovered America, as deny that Christ wrought miracles. Now although there is truth in this statement, yet it is not the whole of the truth, and the case is not fairly put. It is true that we have the same sort of evidence for the miracles of Moses and of Christ, that we have for the achievements of Julius Cæsar, or the discoveries of Columbus, namely, the evidence of testimony; but it is not a testimony that is under the same conditions. In the one case, it is testimony given to a fact to which I can find a thousand others that are perfectly analogous; in the other case, it is testimony given to a fact to which I can find nothing analogous in nature-Res nova non ullis cognita temporibus. I can have no difficulty in giving credit to the achievements of the soldier, or the discoveries of the navigator,because similar achievements or discoveries have been often effected by others; and it may be within the very sphere of my own experience and observation, say that of the celebrated victory of Waterloo, or of the discovery of the New Georgian Islands, that ultima Thule of northwestern navigation.

In the same manner, I can have no difficulty in giving credit to the historical fact of the existence of Jesus Christ, of his mean and obscure parentage, of his becoming ultimately a religious and moral instructor, of his being persecuted by the existing authorities, and, finally, of his being put to the painful and ignominious death of the cross; because all these facts are analogous to the great mass of other facts of which I read in history, or to facts which I

myself may have seen or experienced. But when I read the story of the mira aculous conception, or of the miracle of the loaves and fishes, or of the restoring of Lazarus to life after he had been dead four days, I perceive that the that is any sun e facility in the case is totally altered, and I congiving my credence to the alleged factQuodcunque ostendis mihi sic incredu alus odi ;-while I feel, on the contrary, the necessity of instituting a most rigid, and scrupulous, and impartial inquiry into all circumstances connect1ed with it. I do not say that it is not to be believed, in spite of all evidence whatever; but I contend that the case is not the same with that of the ordinary facts of history, and that the scruples of the cautious inquirer after truth, upon the score of miracles, are far from being either so absurd or unreasonable as they are generally deemed. I think I read in one of your late Numbers, that some German doctors have undertaken to discard from our faith the whole fabric of miracles. But how this is to be done I must confess my

self at a loss even to conjecture. They cannot surely have calculated the costs of the undertaking; for they must inevitably fail.

Such are the remarks that have occurred to me in perusing the essay of Bereanus, on which I have hazarded a few strictures, not in the spirit of hostility, which I totally disclaim, but of free and impartial inquiry; and if you should regard them as being at all worthy of the notice of your readers, will thank you to give them a place in your Repository. A. C.

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SIR,

I

Oct. 4, 1821. READ with much satisfaction, in your last Number, (p. 525,) "Brief Notes on the Bible, No.XVIII." The author remarks on the materiality of man, as it respects his frame and powers. He may see this subject proved by scriptural references, in a small work, entitled, "Meditations on the Scriptures," Vol. II. p. 72, Note, published by Rivingtons, where he will find a curious anatomical, or rather physical argument, which seems to explain the reason why St. Paul uses the term seed, as sown with the body when deposited in the earth; and from which germ or seed will be raised the spiritual or heavenly body. It

would be highly gratifying to me and many others, to see this subject under discussion in your valuable publication. PHILALETHES.

SIR,

As you cations and documents relating to Commonwealth Marriages, [XIV. 153, 291 and 357, and XVI. 218 and 476,] I send you, as a suitable addition, the following extract from the Gentleman's Magazine for September, Vol. XIV. (N. S.), p. 211. R. B.

S have inserted

"During the time of our* Commonwealth, when the Established Church lost its authority and sanctity, it was customary for the banns of marriage to be proclaimed on three market-days in Newgate market, and afterwards the parties were married at the church, and the Register states, that they were married at the place of meeting, called the Church.-See the Register of St. Andrew, Holborn, during those years."

SIR,

Book-Worm, No. XXVI.

Oct. 1, 1821. which appear to have been highMONG the theological works ly acceptable to the religious taste of former times, I find a small volume in black letter, published in 1614, and entituled, "A Silver Watch-Bell. The sound whereof is able (by the Grace of God) to winne the most profane Worldling, and careless Liver, (if there be but the least Sparke of Grace remayning in him,) to become a true Christian indeed; that in the end he may obtaine everlasting Salvation. By Thomas Tymme. The Tenth Impression. At London: printed by Clement Knight, dwelling in Paules Church-yard, at the Signe of the Holy Lambe."

Thomas Tymme inscribes this tenth impression to the Right Honourable Sir Edward Coke, Lord Chiefe Justice of England," to whom he pays the compliment which, probably, any Chief Justice may now easily procure, of being no "novice in Religion," but "a zealous professor of the same." Of his Watch-Bell, Thomas Tymme informs him that "it hath been already nine times printed; containing in it matter of greater consequence than Plato his Commonwealth, or Aristotle's

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Summum Bonum, or Tullius' Oratour, or Moore's Utopia; for that it comprehendeth not onely an idea of good life, but also a plat-forme of good workes, which leadeth the way to true and sempiternall felicitie." Fearful, however, of thus incurring the charge of self-conceit, he adds, "but least, in kissing my owne hands, I might seeme to doat with Narcissus, falling in loue with my owne shadow; and by transcending the due proportion of nourishment, should turne all into illhumour; I referre the goodnesse of the matter to your Lordship's learned judgment, and sublymed wisedomes relish." He then requests the Chief Justice to allow his name to "bee as a foster-father to this wandering or phant."

There is next a prefatory address "to all weake Christians, that have a desire to be saved." Then follows an allusion to Heathen fable, according to the motley custom of the author's age; "Who seeth not, that the great number of men at this day, are so lulled asleepe in the chaire of securitie-that they can as hardly be awaked as Endymion from his endlesse sleepe?" The Author adds, "The consideration hereof moved me, according to my simple art and skill, to frame this book, as a WatchBell, to sound in the eares of all men, not a stroke alone, but twelve, in twelve several chapters, which may serve as the wheels of a Watch-Bell, to enforce it to yield forth the more shrill sound; thereby to awake the most drowsiehearted sinners from their securitie and careless living." He then recollects "the twelve fountains of water in Elim," and wishes that his book may afford "so sweet a recreation" as they gave "to the people of Israel, and that it may yield a healing plaister to every wounded soule, no lesse effectuall, then the leaves of the tree of life (which bare twelve severall fruits,) to heale the nations."

Under the first chapter, "Of the Shortnesse, Frailtie and Miseries of Man's Life," the author comments on Job xiv. 1, which he thus renders: "Man that is borne of a woman is of short continuance, and full of miseries. Hee shooteth forth as a flower and is cut downe: he vanisheth also as a shadow, and continueth not." Whence he takes occasion thus to degrade human nature, and might almost lead his

reader to suppose, that the author of Job had written in the Latin tongue.

"He saith not vir but homo, that he might expresse the basenesse of the matter, of the which this most proud creature was made. For he is called homo, ab humo, because he was created and made of the earth. Neither was he made of the best of the earth, but of the slime of the earth, (as the Scripture testifieth,) being the most filthy and abject part of the earth: among aft bodies the most vile element. Among all the elements the earth is the basest, among all the parts of the earth, none is more filthy and abject than the slime. Wherefore man was made of that matter, than the which there is nothing more vile and base." My author proceeds to account for the miraculous conception in a way, I apprehend, rather unusual, while the manner in which he treats the subject in a tenth impression, shews how dif ferent must have been the ideas of decorum among his readers, from those which prevail at present. But before I quit this author's strictures upon that "most proud creature" man, it may be not unentertaining to quote the following illustrations of his subject:

he beholds that comely fan and circle "The peacock, a glorious fowle, when which he maketh of the beautifull feathers of his taile, he reioyceth, he ietteth, and beholdeth euery part thereof; but when he looketh on his feet, which he perceiueth to be black, and foule, he by and by with great misliking vaileth his top-gallant, and seemeth to sorrow. In like manner, a great many know by experience, that when they see themselues to and are deepely conceited of themselues, abound in riches and honors, they glory, they praise their fortune, and admire themselues, they make plots, and appoint much for themselues to performe in many yeeres to come: this yeere they say we wil beare this office, and the next yeere that: afterward we shall haue the rule of such a prouince: then we will build a palace in such a city, whereunto we will adioyne such gardens of pleasure, and such vineyards: and thus they make a very large reckoning afore hand, who, if they did but thinke vpon the shortnesse of did but once behold their feete, if they their life, so transitorie and inconstant, how soone would they let fal their proud feathers, forsake their arrogancy, and change their purposes, their minds, their liues, and their manners!

"The prophet David in his Psalmnes

saith, that our whole life is like a copweb. For as the spider is occupied all his life-time in weaning of cop-webs, and draweth out of his owne bowels those threds, wherewith he knitteth his nets to catch flies; and oftentimes it commeth to

passe, that when the spider suspecteth no ill, a seruant that goes about to make cleane the house, sweepeth downe both the copweb and the spider, and throweth them together into the fire. Euen so, the greatest part of men consume their whole time, spend all their wit and strength, and labour most painefully to haue their nets in a readines, with the which they may catch the flies of honours and of riches. And when they glorie in the multitude of flies which they haue taken, and promise unto themselues rest in time to come, behold, death (God's handmaid) is present with the broome of diuers sicknesses and griefes, and sweepeth these men away to hellfire, they being fast asleepe in the chaire of securitie; and so the work together with the worke-master, in a moment of time doe perish."-Pp. 10, 16.

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Thomas Tymme was, I suspect, a priest, who, though he would " move all idle lubbers," yet could scarcely encourage even a paineful watchman" if, in the style of clerical assumption, a lay-preacher. Thus saying after Sirach,Be not curious in superfluous things, for many things are shewed unto thee above the capacity of men," he thus complains: "And yet we see that the most ignorant do many times soonest offend herein, rushing into those matters whereof they have no knowledge, and nothing belonging unto them. They will build tabernacles with Peter, and lay platforms for the Church, whereof they have no skill. Every common person will be an Agrippa over Paul, and every woman a Bernice, and every mean person make a shop, a consistory, to controul a state, forgetting the proverb, ne sutor ultra crepidam: the shoemaker is not to exceed his pantofle.”

Thomas Tymme could not fail to rank war amidst the "miseries of man's life." He asks, "What meaneth so much armour, pikes, bowes, bils, swords and guns, with divers other instruments of man's malice? Do not these destroy and consume more men, than do sicknesses and diseases? Histories report that by one only, Julius Casur, (which is said to have been a most courteous and gentle emperor,) there were slain in several battles, eleven

hundred thousand men. And if a man of mildness and meek spirit, what shall we look for at the hands of the most cruel men?-And this is that civil and sociable creature which is called human; which is born without claws and horns, in token of peace and love which he ought to embrace." This writer, believing in the multiplicity of evil spirits, soon adds the following appalling description: "We have also ghostly enemies, which see us, and we not them. For the devils, which are most crafty, eruel, and most mighty in number and strength, do nothing, practise nothing, and think upon nothing else than how they may tempt, deceive, hurt and cast men down headlong into hell-fire." And this reminds me of the author's 4th chapter, cerning Hell, and the Torments thereof," an awful subject on which some Christians have delighted to expatiate, and to indulge an imagination horridly luxuriant.

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Thomas Tymme begins by referring to a custom, probably of his age, speaking of the devil, as leading men

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blindfold, (by the way of sins,)-even as thieves are to be led with a veil before their faces when they are going to the gallows." He determines (72) that “as the world is a place of sinne and transgression, a station of pilgrimage and of woe, a habitation of wayling and of teares, of trauell and of wearinesse, of fearefulnes, and of shame, of mouing and of changing, of passing and of corruption, of insolence and of perturbation, of violence and oppression, of deceit and of guile, and finally, the laystall of all wickednesse and abhomination: so also by God's justice it is appointed the place and pit of punishment and everlasting torment." He further says, "If this hell were but a temporall paine, (as Origen thought,) then hope would cheere the tormented sinner: but-the torments of the damned shall continue so many worldes as there be stars in the firmament, as there be graines of sand by the seashore, and as there bee drops of water found in the sea. And when these worlds are ended, the paines and torments shall not cease, but begin afresh; and thus this wheele shall turne round without end." The Author then proceeds piously to deter his readers from indulging "the vaine pleasures of the flesh: although a man by liuing in

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