Jewish constitution as framed by Moses. Its main object is to vindicate the general scheme of that polity against Deistical objections, and to show that there were reasons why it should be framed as it was, and why, though-or rather, as Warburton puts it, because-it was a theocracy, it did not include the doctrine of a future state. It is difficult to put the result of such an argument shortly without injustice, but in a few words it is something like this. The Jewish people were formed by God into a society which was a standing miracle, one of the most remarkable features of which was that, amongst the Jews the Divine commands were sanctioned by temporal rewards and punishments, which proved the superintendence of 'an extraordinary Providence' over them, and so preserved for the fulness of time the doctrine of the Divine unity which was to become the source of a new revelation.

This general account of the Jewish constitution is followed by a critical examination of all the passages in the Old Testament which have been supposed to prove that the doctrine of a future state was known to the Jews. This includes a strange argument about the Book of Job, and a still stranger one about the true meaning of the history of the sacrifice of Isaac, each of which furnished the counsel for Dr. Rowland Williams with curious parallels to speculations for which that unfortunate divine was prosecuted before the Court of Arches.

Whatever the merits or demerits of Dr.

Williams may have been, he certainly never said anything so odd as what Warburton said about Abraham and Isaac; and there was the strongest resemblance between the way in which the famous Bishop treated Job and that in which the Essayist and Reviewer treated Daniel.

The last volume of the Divine Legation was never fully completed. Its object is to state the author's view of the general nature of Christianity, and to show how it fitted on to Judaism. It is a strange and intricate statement, worked in and out and round about in such a complicated way, that it is difficult at times to catch the author's drift, and impossible to do anything like justice to his views in a moderate compass.

Such are the contents of this extraordinary book, which was at once the glory and the torment of a great part of its author's life. It has many faults, but it has one great merit which ought to outweigh many faults. Its author was rash, imperious, paradoxical, abusive; he had, in a word, all the faults of an intemperate advocate; but, on the other hand, he was a reasoner, and not a dogmatist. He never refuses to state, to discuss, and to meet face to face, every objection which can be brought against the creed which he defends, and the particular theory by which he defends it. He never, either in practice or in theory, turns his back upon reason and betakes himself to authority; and this, which was the strength of the Church of England in his day, affords

an impressive and much-needed example to our

own.

As to the book itself, the first part contains much that is both curious and true, especially the account of the religious opinions of the ancient philosophers; but the argument, as a whole, is worthless. To say that, if one form of government differs in one important particular from all others, it must be supported by miracle, is childish. Yet this is really all that Warburton tries to prove. If the feeble and intricate chain of reasoning which connects the different parts of the book is struck off, and if the substantial questions treated of are considered in themselves, it must be admitted that they are of the first importance, and that they are even now comparatively unsolved.

What was Paganism ?-what was Judaism?-what was the religious belief of the ancient philosophers?

are three questions as vast and as important as any which the mind can entertain; and any one who undertakes the task of solving any one of them ought at least to know what Warburton has written on the subject.

XVII

WARBURTON'S MINOR WORKS1

WARBURTON'S most important minor works are the Alliance between Church and State, the tract on Julian, and the Doctrine of Grace. Of these, the Alliance between Church and State, which 'demonstrates' the necessity and equity of an established religion and a test law, is by far the most important. It is the most popular and famous treatise of the eighteenth century upon the celebrated subject which it handles; and indeed Lord Macaulay, in his review of Mr. Gladstone's book on the subject, says that up to a certain point he agrees with Warburton, though there is a considerable divergency between them, especially on the subject of a test law.

11. The Alliance between Church and State; or, the Necessity and Equity of an Established Religion and a Test Law demonstrated. 2. Julian; or, a Discourse concerning the Earthquake and Fiery Eruption which defeated the Emperor's attempt to Rebuild the Temple at Jerusalem. 3. The Doctrine of Grace; or, the Office and Operations of the Holy Spirit vindicated from the Insults of Infidelity and the Abuses of Fanaticism.

We cannot agree with Lord Macaulay's view. It seems to us that Warburton is indefinitely inferior, in his whole conception and treatment of the subject, to the great writers whom he wished to correct. The Presbyterians and Roman Catholics were more thoroughgoing, and Hooker and Hobbes were far more statesmanlike and philosophical.

Warburton appears to us to have spun a sort of sham metaphysical theory out of the facts which he had before him in England, and then to have used the theory to justify the facts. He generalises the Church of England as it was in the first third of the eighteenth century, and then declares that pure science shows that it was the very best of all possible churches. The theory, however, was once so famous that it would be well worth examining, even if its author had been a less considerable man, and if his method had been less characteristic of a mode of thought which had considerable popularity during the early part of the last century-the plan, namely, of arguing upon certain abstract ideas the truth of which was supposed to be self-evident, and which were used with as much confidence as the elementary definitions and axioms of geometry.

Samuel Clarke's demonstration of the existence and attributes of God is perhaps the best specimen of this method, and its influence is to be traced, amongst other writers, in Butler. Warburton's works are full of it. Such expressions as 'fit,' 'fitness of things' (which occur in some of Lord Mansfield's