468 On the Afcenfion-Body, &c. In one word, fir, I apprehend that our Lord quitted the natural body as foon as he had afcended out of the reach of his difciples obfervance; for though he rofe with the fame numerical body in which he fuffered, yet it is no way needful to fuppofe he had any more occafion for it, than during his intercourfe with his difciples, and that the body he affumed, in his afcenfion, muft have been every way fuited to a ftate of the molt pure, fpiritual, extenfive, and everlafting enjoyment. It never once poffeffed my thoughts, that Chrift entered the heavenly world with natural flesh and blood; I could as foon have admitted the grofs idea of a fenfitive Turkish paradife. Whatever I may have faid of the fubjection of Christ's body to his volitions, as soon as he arose from the dead; I am now of opinion, a fpiritual, etherial, impaffible, immortal body body was provided for him, in his afcenfion, when once removed from any further obfervance of his difciples. Enthufiafts may fancy the blefied Jefus poffeffed of the very fame identical body in which he fuffered, and as having his wounds always open and bleeding! or papists may rave about his making fuch an abfurd appearance; Sept. but there is neither any thing in rea fon nor in revelation to fupport the wild opinion; fince his body must be abfolutely indivifible, fpiritual, and celeftial. So of our refurrection-body, it cannot be subject to any of the me chanical laws of this fyftem, it can have none of the appetites of hunger and thirst, nor any of the paffions of grief and forrow; for all tears shall be wiped away, and there will be no more crying, fighing, nor anguish. Allow me, fir, to lay before you fome thoughts of C. Boffuet, in his Contemplation of Nature. See vol. i. p. 73× 74. When fpeaking of the nervous fluid, this ingenious writer fays, "The feat of the foul, the immediate organ of feeling and thought, can be no other than a compofition of this vital fire. The callous body, which we fee and feel, must therefore only be the cafe or covering of this etherial machine, which conftitutes the real feat of the foul. It may, indeed, be the germ of that fpiritual and glorious body, which revelation oppofes to the animal and vile. The more or less durable impreffions which the nerves and fpirits produce on the little machine, and which are the origin of fenfation, recollec tion, and memory, are the foundation of perfonality, and connect the prefent ftate to the future. The refurrection then will only con fift in a prodigiously rapid infolding of this germ, which actually lies hid in this callous body. Could not the author of nature, who preordained all beings from the beginning, who originally inclosed the plant in the feed, the butterfly in the caterpillar, future generations in prefent ones, comprize the spiritual body in the animal? Revelation informs us, that he has done fo; and the parable of the feed, is the most expreffive and philofophical emblem of this wonderful preordi nation. The animal body has no other relation than with our earth. The germ of the spiritual body has relation with this earth, and has much more numerous and more immediate ones with the world we fhall one day in habit. This germ may likewife contain 1769. By a City Minifter, and by T. G. in it new fenfes, which will difclofe themfelves at the fame inftant, and by multiplying, in an almoft infinite degree, the relations of man to the univerfe, will aggrandize his fphere, and render it equal to that of fuperior intelligences." A City Minifter. On the Afcenfion-Body by T. G. in Anfwer to the Lay-Citizen. HE meaning of words is arbi 469 allo: nor is it poffible, upon this fup pofition, to fpiritualize one and not the other. Who does not fee, that' the contrary fuppofition would imply an abfurdity and a contradiction? If a human body then may be fpiritualized, and remain a body after the change; why may not human flesh and blood be fpiritualized, and after fuch change remain flesh and blood? But the lay-citizen choofing rather to cut, than be at the pains of we may, we please, untying and can do it intelligibly, alter them, as often as we alter our affociation of ideas; and we may, if we please, let it alone, and deny or affirm, in this latter cafe, according to our pleafure, without being guilty of a real contradiction. To exemplify this: Our Saviour faid after his refurrection, Handle me and fee, for a spirit hath not fleb and bones as ye fee me have. St. Paul fays, Flesh and blood cannot inherit the kingdom of God. Here is a feeming contradiction in words, and the quel tion is, in what fenfe thefe feemingly repugnant affertions are to be under ftood; which may be folved, by fhewing in what two fenfes the words flesh and blood, when applied to a human body, may be, and in fcripture are ufed; and this may be done by obferving, that thefe words may either be fo ufed, as to have a reference to a frail mortal body, that is fubject to decay and diffolution, or to a body, which, though organized after the fame manner, compofed of the fame fyftem of corporeal parts, and confifting of the fame matter, is yet divefted of the qualities (I omit the word properties, as having, perhaps, partly been the occafion of a mistake) of gravitation, fermentation, corruption, putrefaction, and is no impediment to any fpiritual operation or motion of the foul. May not our Saviour and St. Paul be hereby plainly acquitted of the charge of contradicting each other? Or is there any abfurdity in fuppofing the Almighty able to effect fuch a change? And why a body fo changed mult abfolutely ceafe to be flesh and blood, and what abfurdity there can be in calling it fuch, after the change, is above my comprehenfion. Sure I am, that if a human body be thus fpiritualized, the human fef and blood, the matter of both being the fame, muft be spiritualized Sept. 1769. fuade himself and the world, that our Saviour's body was not changed till the inftant of his afcenfion. Hear more of this in his own words. "To conclude all. The question, in what body did Chrift afcend? I cannot but confider as in itfelf improper, the bo dily change being, with me, the afcenfion, and the afcenfion, properly fpeaking, nothing more than a refinement of body, to a degree that excludes all' the unchanged from any farther communion with it." A very refined ipeculation! I would be informed then, why a part only muft befuppofed to be changed and refined, and not the whole body? What part? Why this part rather than that, one part rather than another? Whetherthis refinement was notfo great, as to exclude in fact every part of Christ's natural body, and fubftitute in its place fuch an aerial body (equivocally called ethereal) not admitting the human touch, as may have been foms time affumed by a fpirit or phantom? Whether flesh and blood may not be refined, and yet remain, in fome fenfe, flesh and blood ftill? be refined Beh and blood, though not grofs flesh and blood? Be this as it may, I think I may be well affured, that had not our Saviour's body been divested of certain qualities, he had not been fo happy, with thofe wounds in his hands, feet, and fide, during his forty days abode on earth after his refurrection, as he plainly appears to have been. And when I reflect upon the great goodnefs of the Almighty, and how far the fecure and compleat happiness of the creatures must depend upon his veracity, and their firm and ftedfait truft therein; I cannot but conceive, that the wounds in Chrift's hands, feet and fide, not only yet remain, but will remain a perpetual mark of God's veracity, and a vifible monument of his abfolute de termination 470 termination to keep his word and promife, in all cafes, with his creatures, to all eternity. Thus literally has he established his truth in the heavens. This way of confidering the fubject, makes it appear of very great importance, whereas, confidered in the point of view it is to placed in by the lay-citizen,it muftappear, ashe himself allows, to be in itfelf of very little; therefore, fay I, very unworthy of a capital place in a divine revelation. King Charles the First vindicated. T. G. To the AUTHOR of the LONDON MAGAZINE. SIR, WITH the fall attentioned read the letter, p. 431. figned PHILANTHROPOS. I acknowledge, that he almost perfuaded me to give up my Chriftian hero. But while I was wavering in opinion, whether Charles the First was the best, or worft of kings, whether he was a martyr, or a I by chance took down Dr. Burton's (vice-provoft of Eton) first volume of fermons, and with pleasure read his excellent difcourfe on Chriftian Loyalty, preached before the university of Oxford, Jan. 30, 1743. If the character the doctor has given of the king is juft, certainly he was (as Dr. N long fince obferved) the best of kings, efpecially as he died a martyr for his religion. To prove this affertion, indulge ine in giving the following extract from Dr. Burton's fermon a place in your next Magazine. And permit me to write, that I am not in the leaft afhamed of my letter to Philanthropos, p. 293, fince that amiable and learned divine, Dr. Burton, feems to be of the fame opinion: and, I prefume, the doctor is as good an hif torian as Philanthropos. Examples of fortitude, both active and palive, under the influence of this principle (religion) makes the brightest figure in hiftory. But among all of this kind, especially in the latter refpect, I know not any more illustrious than that which we this day commemorate, -the example of the royal martyr. The portraiture of majesty in diftrefs, awed only by the fear of God, and fupported by his grace, raifed above tfelf, above the world, with a generous contempt of all temporal evils Sept. exercifed by the most fevere trials perfected through fufferings, and by charity and patience more than con queror. The portraiture of majesty in these circumstances prefents to the Chriftian's eye the most noble idea of magnanimity and true greatnefs, far more glorious than all the envied honours of the most profperous fortune, than all the pomp and grandeur of royalty, than all the celebrated triumphs of fortunate princes. We here behold the triumphs of the chriftian bero. The fear of God, which is the beginning of true wifdom, appears to have been the governing principle throughout his whole behaviour, &c. He had a true fenfe of the best reformed religion, and was a member of the church of England, not upon prejudice, but the most rational conviction. To how good purpofes he ftudied, understood, and practised the principles of the best conftituted church, he has given fufficient evidence, both by example and writings; as he defended them by arguments as a divine, by his authority as a prince, and by his death as a martyr. With regard to his religious and private moral character, no perfon of the age appears more unexceptionable and blameless. In this he has been fpared by the men whofe mercies were cruel. The few or vain attempts of his enemies to difparage his reputation, are fo many proofs in his favour. With regard to his political conduct, the attempts to juftify, or excufe, all proceedings, would be as wrong as to cenfure and condemn all in grofs: both are the effects of prejudice: and no man, who has a juft fenfe of legal liberty, would commend or vindicate actions, which he should be forry to fee imitated. That there were irregularities, and unwarrantable meafures in the courfe of public adminiftrations, which gave occafion to popular jealoudes and difcontent, cannot be dilembled; and is as noto. rious, as that all grievances complained of were amply redreffed, beyond the expectation of many, and, in gene ral, to the fatisfaction of all reasonable fubjects." More is needlefs. Here! take leave of Philanthropos, and am, fir, Your obliged fervant, Sept. 12, 1769. H. C. Ол 769. On Religious Impiety. On RELIGIOUS IMPIETY. om the Letters between Waller and St. Evremond. LETTER VII. THE statue of the Cretan Jupiter was without ears; and the reain one of the ancient mythologifts ives for it is, that the governor of e universe, whofe care is over the thole, thould not be fuppofed to be articularly attentive to any individu1. Had that mythologift lived in hefe times, and heard the prayers of ur bigots, our enthusiasts, and fanaics, he might have affigned a much better reafon for Jupiter's deafness. The father of gods and men, might he have faid, was fo harraffed by the latter with vain, felfish, impudent, abafing, and abfurd addreffes, that he ordered Mercury to convey to them his image without ears; thereby fignifying how little they had to hope from their impertinent petitions. It is obfervable, that God is never fo much blafphemed as when men are moft religious. It is then that they fo liberally inveft him with their peculiar follies, paffions, and prejudices. The creator of the univerfe muft be of a party, a fect, or faction. He must be particularly their God, or he is no God. His attributes and qualities must be fuch as are most likely to ferve their proper purposes: if their way be through heaps of flain, he muft go before them. The blood of his creatures must be fhed for his glory; and he who has declared that his delight is in mercy more than facrifice, is not allowed to be served or gratified in his own way. The Scots fanatics, after the lofs of a battle, gave him a very warm reception. They remonstrated with great fpirit against his conduct towards the faints, and intimated, that whatever right he might have to their allegiance as the Lord, he was but a poor politician, and had very little idea of his own intereft. For our parts, faid they, it is but a small thing for us to lofe our lands and inheritance; but for the Lord's flock to be leffened, his glory fet at nought, and his people trodden under foot, this fhews a ftrange neg. ligence fomewhere." Prayers and addreffes conceived in fuch a ipirit as this, furely approach 471 very near blafphemy; but it is true in religious as well as in focial life, that too much familiarity begets con. tempt. The Lord must not look for very much refpect from those with whom he vouchlates to be fo intimate. The marquis of Halifax ufed to fay, that the cominon people would not believe in God at all, unless they were permitted to believe wrong in him. I doubt not the truth of his obfervation; but I am of opinion, that there are fome modes of faith worfe than infidelity, and that fanaticism is a more dangerous thing than irreligion. A Comic Scene between King Charles the Second, and a Worcestershire Baronet, from the foregoing publica I tion. LETTER V. Was much pleafed with a converfafation, which I overheard a few days ago, between the king and an honeft Worcestershire baronet, who was lately elected for a borough in that county. The good-natured man came up to take his feat among us, and, as he lived in the neighbourhood of the royal oak, he fuppofed that he could not pay a better compliment to his majesty than by bringing him a branch of his old afylum. Who is that antique (faid the king,) with a withered branch in his hand?—It is **, member for Sir Thomas * The King. Sir Thomas, I am glad to fee you: I hope you can give a good account of our friends in Worcesterthire. Sir Thomas ****. I wish I could, please your majefty; but there is a blacksmith's wife The King. No matter for her.-I enquired only after the health of your family. Sir Thomas. Thank God! in good health-But this woman, please your majefty The King. What of her? to your majefty. The King. I am glad of it-I do remember that I met a woman, when I went a wood-cutting with Farmer Penderell. Sir Thomas. A rofy complexion, please your majesty! 0002 The 472 A Comic Scene of King The King. No matter! What is become of the woman, and her child? Sir Thomas. She is very well taken care of, please your majefty! The church wardens are my tenants, and I ordered them to allow her an upper Sheet. The King. Fye! Fye! Sir Thomas. Pleafe your majefty, I was near lofing my election by it. Some of that parish were free men, and they faid that I, as a magiftrate, ought to have fent a warrant to your majesty, to give a bond to the parish, or to pay ten pounds. The King. Why did you not da your duty? Sir Thomas. Becaufe, pleafe your majesty, I thought it my duty not to do it. Your majefty has been at a great expence of late. The King. True; very true, Sir Thomas! What is that branch in your hand? Some token, I fuppofe, by which you hold your lands Sir Thomas. No; it is fomething by which your majefty holds your lands -It is a branch of that bleffed oak which preferved your majesty's precious life. The King. This is a wooden compliment; but it is honeft, and I thank you for it you have wit, Sir Thomas; why do not we see you oftener The King. nage that point? Sir Thomas. I give them beef, and bid 'em fail to without the long grace of the roundheads. Then I give 'em ftrong beer, and they cry God bless your majetty. The King. If that is the toaft, Sir Thomas, you are the king; and, in truth, I think you govern with profound policy. Could I adopt the fame meafures, I fhould have much lefs trouble; but there is no finding beef enough for that hungry circle which you fee there. Sir Thomas. God bless your majefty! I have ten fat oxen in Worcesterfhire; and nine of them are heartily at your majelty's fervice. This bountiful offer of the honeft baronet's made the king laugh fo violenty, that it put an end to the converfation. His majefty told us with great good humour, what we had to expect, and added, that he hoped every member of the house would be as ready to give as Sir Thomas •*•· that he might be able to find wine for the feaft.This is a meafure which I will promote with all my power; for the king's neceffities are truly deplorable. Confidering his extreme poverty, his good humour is astonishing. I believe there never was a prince at the fame time so pleasant and so poor. HE celebrated author of the let THE ters figned Junius having, fince our laft, addreffed the following letter to a noble duke, we have felected it, as one of the most remarkable productions of the month, for the entertainment of our readers. To his Grace the Duke of My Lord, YOU are fo little accustomed to efteem from the public, that if, in the following lines, a complimment or expreffion of applaufe thould escape me, I fear you would confider it as a mockery of your established character, and perhaps an infult to your underflanding. You have nice feelings, my lord, if we may judge from your refentments. Cautious therefore of giving offence, where you have fo little deferved it, I fhall leave the illustration of your virtues to other hands. Your friends have a privilege to play upon the eafinefs of your temper, or poffibly they are better acquainted with your good qualities than I am. You have done good by ftealth. The reft is upon record. You have ftill left ample room for fpeculation, when panegyric is exhaufted. You are indeed a very confiderable man. The highest rank; a splendid fortune; and a name, glorious till it was yours, were fufficient to have fupported you with meaner abilities than I think you poffefs. From the first you derived a conftitutional claim to respect; from the fecond, a natural extenfive authority;the laft created a partial expectation of hereditary virtues. The use you have made of thefe |