Ancient and Modern Celebrated Freethinkers

I. Substance is prior in nature to its accidents. Demonstration. Per definitions three and five.

II. Two substances, having different attributes, have nothing in common with each other. Dem. This follows from def. three; for each substance must be conceived in itself and through itself; in other words, the conception of one does not involve the conception of the other.

III. Of things which have nothing in common, one cannot be the cause of the other. Dem. If they have nothing in common, then (per axiom five) they cannot be conceived by means of each other; ergo (per axiom four,) one cannot be the cause of the other. – Q. E. D.

IV. Two or more distinct things are distinguished among themselves, either through the diversity of their attributes, or through that of their modes. Dem. Everything which is, in itself, or in some other thing (per ax. one) – that is (per def. three and five,) there is nothing out of ourselves (extra intellectum, outside the intellect) but substance and its modes. There is nothing out of ourselves whereby things can be distinguished amongst one another, except substances, or (which is the same thing, per def. lour) their attributes and modes.

V. It is impossible that there should be two or more substances of the same nature, or of the same attributes. Dem. If there are many different substances they must be distinguished by the diversity of their attributes or of their modes (per prop. 4.) If only by the diversity of their attributes, it is thereby conceded that there is, nevertheless, only one substance of the same attribute; but if their diversity of modes, then, substance being prior in order of time to its modes, it must be considered independent of them – that is (per def. three and six,) cannot be conceived as distinguished from another – that is (per prop, four,) there cannot be many substances, but only one substance. – Q. E. D.

VI. One substance cannot be created by another substance. Dem. There cannot be two substances with the same attributes (per prop, five) – that is (per prop. two,) that hare anything in common with each other; and, therefore (per prop, three,) one cannot be the cause of the other.

Corollary 1. Hence it follows that substance cannot be created by anything else. For there is nothing in nature except substance and its modes (per axiom one, and def. three and five.) Now, this substance, not being produced by another, is self-caused.

Corollary 2. This proposition is more easily to be demonstrated by the absurdity of its contradiction; for if substance can be produced by anything else, the conception of it would depend on the conception of the cause (per axiom four,) and hence (per def. three,) it would not be substance.

VII. It pertains to the nature of substance to exist. Dem. Substance cannot be produced by anything else (per coroli. prop, six,) and is therefore the cause of itself – that is (per def. one,) its essence necessarily involves existence; or it pertains to the nature of substance to exist. – Q. E. D.

VIII. All substance is necessarily infinite. Dem. There exists but one substance of the same attribute; and it must either exist as infinite or finite. But not finite, for (per def. two) as finite it must be limited by another substance of the same nature, and in that case there would be two substances of the same attributes, which (per prop, five) is absurd. Substance therefore is infinite. – Q. E. D.

"Scholium I. – I do not doubt but that to all who judge confusedly of things, and are not wont to inquire into first causes, it will be difficult to admit the demonstration of prop. 7, because they do not sufficiently distinguish between the modifications of substances, and substances themselves, and are ignorant of the manner in which things are produced. Hence it follows, that the commencement which they see natural things have, they attribute to substances; for he who knows not the true cause of things, confounds all things, and feigns that trees talk like men; that men are formed from stones as well as from seeds, and that all forms can be changed into all other forms. So, also, those who confound the divine nature with the human, naturally attribute human affections to God, especially as they are ignorant of how these affections are produced in the mind. If men attended to the nature of substance, they would not, in the least, doubt proposition seven; nay, this proposition would be an axiom to all, and would be numbered among common notions. For by substance they would understand that which exists in itself, and is concerned through itself —i. e., the knowledge of which does not require the knowledge of anything as antecedent to it. But by modification they would understand that which is in another thing, the conception of which is formed by the conception of the thing in which it is, or to which it belongs. We can have, therefore, correct ideas of non-existent modifications, because, although out of the understanding they have no reality, yet their essence is so comprehended in that of another, that they can be conceived through this other. The truth of substance (out of the understanding) lies nowhere but in itself, because it is conceived per se. If therefore any one says he has a clear idea of substance, and yet doubt whether such substance exist, this would be as much as to say that he has a true idea, and nevertheless doubts whether it be not false (as a little attention sufficiently manifests;) or if any man affirms substance to be created, he at the same time affirms that a true idea has become false, than which nothing can be more absurd. Hence it is necessarily confessed that the existence of substance, as well as its essence, is an eternal truth. And hence we must conclude that there is only one substance possessing the same attribute, which requires here a fuller development. I note therefore – 1. That the correct definition of a thing includes and expresses nothing but the nature of the thing defined. From which follows – 2. That no definition includes or expresses a distinct number of individuals, because it expresses nothing but the nature of the thing defined; ergo, the definition of a triangle expresses no more than the nature of a triangle, and not any fixed number of triangles. 3. There must necessarily be a distinct cause for the existence of every existing thing. 4. This cause, by reason of which anything exists, must either be contained in the nature and definition of the existing thing (viz., that it pertains to its nature to exist,) or else must be beyond it – must be something different from it.

"As therefore it pertains to the nature of substance to exist, so must its definition include a necessary existence, and consequently from its sole definition we must conclude its existence. But as from its definition, as already shown in notes two and three, it is not possible to conclude the existence of many substances —ergo, it necessarily follows that only one substance of the same nature can exist."

It will be necessary for the reader to remember that Spinoza commenced his philosophical studies at the same point with Descartes. Both recognized existence as the primal fact, self-evident and indisputable.

But while Descartes had, in some manner, fashioned a quality – God and God-created substance – Spinoza only found one, substance, the definition of which included existence. By his fourth proposition ("of things which have nothing in common, one cannot be the cause of the other, ") he destroyed the creation theory, because by that theory God is assumed to be a spirit having nothing in common with matter, yet acting on matter; and Lewes speaks of the fourth proposition in the following terms: – "This fallacy has been one of the most influential corrupters of philosophical speculation. For many years it was undisputed, and most metaphysicians still adhere to it. The assertion is that only like can act upon like; but although it is true that like produces (causes) like, it is also true that like produces unlike; thus fire produces pain when applied to our bodies; explosion when applied to gunpowder; charcoal when applied to wood; all these effects are unlike the cause." We cannot help thinking that in this instance, the usually thoughtful Lewes has either confused substance with its modes, or, for the sake of producing a temporary effect, has descended to mere sophism. Spinoza's proposition is, that substances having nothing in common, cannot act on one another. Lewes deals with several modes of the same substance as though they were different substances. Way, more, to make his argument the more plausible, he entirely ignores in it that noumenon of which he speaks as underlying all phenomena, and uses each phenomenon as a separate existence. In each of the instances mentioned, however varied may be the modification, the essence is the same. They are merely examples of one portion of the whole acting upon another portion, and there is that in each mode which is common to the whole, and by means of which the action takes place.

Much has been said of Spinoza's "God" and "Divine Substance," and we must refer the reader to Definition Six, in which God is defined as being "infinite substance." Now, although we should be content to strike the word "God" out of our own tablet of philosophical nomenclature, as being a much misused, misrepresented, and entirely useless word, yet we must be very careful, when we find another man using the word, to get his precise definition, and not to use any-other ourselves while in his company.

Spinoza, when asked "What name do you attach to infinite substance?" says, "God." – If he had said any other word we could not have quarrelled with him so long as he defined the word, and adhered strictly to the terms of his definition, although we might regret that he had not either coined a word for himself, or used one less maltreated by the mass. Spinoza said, "I can only take cognizance of one substance (of which I am part) having infinite attributes of extension and thought. I take cognizance of substance by its modes, and in my consciousness of existence. Every thing is a mode of the attribute of extension, every thought, wish, or feeling, a mode of the attribute of thought. I call this, substance, with infinite attributes, God." Spinoza, like all other thinkers, found himself overpowered by the illimitable vastness of the infinite when attempting to grasp it by his mental powers, but unlike other men he did not endeavor to relieve himself by separating himself from that infinite; but, knowing he was a part of the whole, not divisible from the remainder, he was content to aim at perfecting his knowledge of existence rather than at dogmatising upon an indefinable word, which, if it represented anything, professed to represent an incomprehensible existence far beyond his reach.

We ought not to wonder that in many parts of Spinoza's writings we find the word "God" treated in a less coherent manner than would be possible under the definition given in his "Ethics," and for these reasons: – Spinoza, from his cradle upwards, had been surrounded with books and traditions sanctified by the past, and impressed on his willing mind by his family, his tutors, and the heads of his church; a mind like his gathered all that was given, even more quickly than it was offered, still craving for more – "more light" – "more light" – and at last light came bursting on the young thinker like a lightning flash at dark midnight, revealing his mind in chains, which had been cast round him in his nursery, his school, his college, his synagogue. By a mighty effort he burst these chains, and walked forth a free man, despite the entreaties of his family, the reasonings of the rabbis, the knife of the fanatic, the curse of his church, and the edict of the state. But should it be a matter of surprise to us that some of the links of those broken chains should still hang on the young philosopher, and, seeming to be a part of himself, almost imperceptibly incline to old ways of thinking, and to old modes of utterance of those thoughts! Wonder not that a few links bang about him, but rather that he ever succeeded in breaking those chains at all. Spinoza, after his secession from his synagogue, became logically an Atheist; education and early impressions enlarged this into a less clearly-defined Pantheism; but the logic comes to us naked, disrobed of all by which it might have been surrounded in Spinoza's mind. If that logic be correct, then all the theologies of the world are false. We have presented it to the reader to judge of for himself. Many men have written against it; of these some have misunderstood, some have misrepresented, some have failed, and few have left us a proof that they had endeavored to deal with Spinoza on his own ground. Maccall says, "In the glorious throng of heroic names, there are few nobler than Spinoza's. Apart altogether from the estimate we may form of his philosophy, there is something unspeakably interesting in the life and the character of the man. In his metaphysical system there are two things exceedingly distinct. There is, first, the immense and prodigious, but terrible mathematical skeleton, which his subtle intellect binds up and throws as calmly into space as we drop a pebble into the water, and whose bones, striking against the wreck of all that is sacred in belief, or bold in speculation, rattle a wild response to our wildest phantasies, and drive us almost to think in despair that thinking is madness; and there is, secondly, the divinest vision of the infinite, and the divinest incense which the intuition of the infinite ever yet poured forth at the altar of creation."

The "Treatise on Politics" is not Spinoza's greatest work; it is, in all respects, inferior to the "Ethics," and to the "Theologico-Political Treatise." But there are in politics certain eternal principles, and it is for setting forth and elucidating these that the Treatise of Spinoza is so valuable.

In the second chapter of that Treatise, after defining what he means by nature, etc., he, on the sixth section, proceeds as follows: – "But many believe that the ignorant disturb more than follow the order of nature, and conceive of men in nature as a state within the state. For they assert that the human mind has not been produced by any natural causes, but created immediately by God, and thereby rendered so independent of other things as to have absolute power of determining itself, and of using reason aright. But experience teaches us more than enough, that it is no more in our power to have a sound mind than a sound body. Since, moreover, everything, as far as it is able, strives to conserve its being, we cannot doubt that if it were equally in our power to live according to the prescripts of reason, as to be led by blind desire, all would seek the guidance of reason and live wisely, which is not the case. For every one is the slave of the particular pleasure to which he is most attached. Nor do theologians remove the difficulty when they assert that this inability is a vice, or a sin of human nature, which derives its origin from the fall of the first parent. For if it was in the power of the first man to stand rather than to fall, and if he was sound in faculty, and had perfect control over his own mind, how did it happen that he, the wise and prudent, fell? But they say he was deceived and tempted by the devil. But who was it that led astray and tempted the devil himself? Who, I ask, rendered this the most excellent of intelligent creatures so mad, that he wished to be greater than God? Could he render himself thus mad – he who had a sane mind, and strove as much as in him lay to conserve his being? How, moreover, could it happen that the first man in possession of his entire mental faculties, and master of his will, should be both open to temptation, and suffer himself to be robbed of his mind? For if he had the power of using his reason aright, he could not be deceived; for as far as in him lay, he necessarily sought to conserve his own being, and the sanity of his mind. But it is supposed he had this in his power, therefore he necessarily conserved his sane mind, neither could he be deceived. Which is evidently false from his history; and, consequently, it must be granted that it was not in the power of the first person to use reason aright, but that he, like us, was subject to passions."

Spinoza is scarcely likely to become a great favorite with the "Woman's Rights Convention." In his ninth chapter of the same Treatise, he says, "If by nature women were equal to men, and excelled as much as they in strength of mind and in talent, truly amongst nations, so many and so different, some would be found where both sexes ruled equally, and others where the men were ruled by the women, and so educated as to be inferior to them in talent; but as this has never happened, we are justified in assuming that women, by nature, have not an equal right with men, but that they are necessarily obedient to men, and thus it can never happen that both sexes can equally rule, and still less that men be ruled by women."

Lewes, in his seventh chapter on Modern Philosophy, thus sums up Spinoza's teachings and their result. He says: —

"The doctrine of Spinoza was of great importance, if for nothing more than having brought about the first crisis in modern philosophy. His doctrine was so clearly stated, and so rigorously deduced from admitted premises, that he brought philosophy into this dilemma: —

"'Either my premises are correct; and we must admit that every clear and distinct idea is absolutely true; true not only subjectively, but objectively.

"'If so, my objection is true;

"'Or my premises are false; the voice of consciousness is not the voice of truth;

"'And if so, then is my system false, but all philosophy is impossible; since the only ground of certitude – our consciousness – is pronounced unstable, our only means of knowing the truth is pronounced fallacious.'"

"Spinozism or scepticism, choose between them, for you have no other choice.

"Mankind refused, however, to make a choice. If the principles which Descartes had established could have no other result than Spinozism, it was worth while inquiring whether those principles might not themselves be modified.

"The ground of discussion was shifted, psychology took the place of ontology. It was Descartes's theory of knowledge which led to Spinozism; that theory must therefore he examined; that theory becomes the great subject of discussion. Before deciding upon the merits of any system which embraced the great questions of creation, the Deity, immortality, etc., men saw that it was necessary to decide upon the competency of the human mind to solve such problems. All knowledge must be obtained either through experience or independent of experience. Knowledge dependent on experience must necessarily be merely knowledge of phenomena. All are agreed that experience can only be experience of ourselves as modified by objects. All are agreed that to know things per se – noumena– we must know them through some other channel then experience. Have we or have we not that other channel? This is the problem."

"Thus, before we can dogmatize upon on to logical subjects, we must settle this question – Can we transcend the sphere of our consciousness, and know things per se?"

"I."

ANTHONY COLLINS

Freethought, as developed in the Deistic straggles of the seventeenth century, had to battle for existence against the Puritanic reaction which took its second rise from the worn-out licentious age of the last of the Stuarts, and that of the no less dangerous (though concealed) libertinism of the Dutch king. A religious rancor also arose which, but for the influence of a new power, would have re-enacted the tragedy of religious persecution. But this rancor became somewhat modified, from the fact that the various parties now were unlike the old schismatics, who were each balanced at the opposite ends of the same pole – extreme Papacy on the one hand, and Fifth-monarchists on the other – when each oscillation from the Protestant centre deranged the balance of enthusiasm, and drove it to the farthest verge of fanaticism, until all religious parties were hurled into one chaos of disunion. Such were the frequent changes of the seventeenth century – but at its close the power of Deism had evolved a platform on which was to be fought the hostilities of creeds. Here, then, could not exist that commingling of sects, which were deducible in all their varied extravagance from the Bible. Theology had no longer to fight with itself, but with philosophy. Metaphysics became the Jehu of opinion, and sought to drive its chariot through the fables of the saints. The old doctrines had to be re-stated to meet new foes. For the Papists, Nonconformists, and Brownists, were excluded to make way for the British Illuminati, who spread as much consternation through England as did the French Encyclopædists across Europe. The new field of action was only planned, for when Catholicism first opposed Protestantism, its leaders little thought what a Pandoric box it was opening – nor did the Divines of the latter sect ever doubt the finality of their own doctrines. They wished to replace one infallibility by another. And the same charge can be substantiated against Deism. When in this Augustan age the Free-thinking leaders, fresh from the trammels of Christism, first took the name of Moral Philosophers, they little knew they were paving the way for an Atheism they so much dreaded – a democracy more unbridled than their most constitutional wishes – a political economy to be tried for half a century, and then to be discarded – a revolutionary fervor which should plough up Europe, and then give place to a Communism, which the first founders of this national agitation would have gazed upon with amazement, and shrunk from with despair. Such is the progress of change. The rise of the Deistic movement may be defined in a sentence. It was the old struggle of speculative opinion shifting its battle-ground from theology to philosophy, prior to the one being discarded, and the other developed into positive science.

Amongst the most distinguished of these reformers, stands the name of Anthony Collins.

Who and what he was, we have little opportunity of knowing, save from the scattered notices of contemporaries; but sufficient is left on record to prove him one of the best of men, and the very Corypheus of Deism. The twin questions of Necessity and Prophecy have been examined by him perhaps more ably than by any other liberal author. There are slight discrepancies in relation to the great events of his life. The Abbe Lodivicat says he was born June 21st, 1676, of a rich and noble family, at Heston, in Middlesex, and was appointed treasurer of the county; but another account says "Hounslow," which we think was the more likely place. He was educated at Eton and Cambridge. He studied for the bar for sometime, but (being wealthy) ultimately renounced jurisprudence, while his youthful studies admirably fitted him for his subsequent magisterial duties. He was clever, honest, learned, and esteemed by all who knew his character. The elder D'Israeli says, "that he was a great lover of literature, and a man of fine genius, while his morals were immaculate, and his personal character independent."

The friendship of Locke alone is sufficient to stamp the character of Collins with honor, and he was one of the most valued friends of this great man. In a volume published by P. Des Maizeaux (a writer we shall have occasion to notice) in the year 1720, containing a collection of the posthumous works of Locke, there are several letters addressed to Collins which fully substantiate our opinion. Locke was then an old man, residing in the country, and Collins was a young man in London, who took a pleasure in executing the commissions of his illustrious friend. In one of them, dated October 29th, 1703, he says – "If I were now setting out in the world, I should think it my greatest happiness to have such a companion as you, who had a true relish of truth, would in earnest seek it with me, from whom I might receive it undisguised, and to whom I might communicate what I thought true, freely. Believe it my good friend, to love truth for truth's sake, is the principal part of human perfection in this world, and the seed-plot of all other virtue; and, if I mistake not, you have as much of it as ever I met with in anybody. What, then, is there wanting to make you equal to the best – a friend for any one to be proud of?"

During the following year the correspondence of Locke appears in a most interesting light – the affectionate inquiries, the kind advice, and the most grateful acknowledgments are made to Collins. On Sept. 11th, Locke writes: – "He that has anything to do with you, must own that friendship is the natural product of your constitution, and your soul, a noble soil, is enriched with the two most valuable qualities of human nature – truth and friendship. What a treasure have I then in such a friend with whom I can converse, and be enlightened about the highest speculations!" On the 1st of October he wrote Collins on his rapid decay, "But this, I believe, he will assure you, that my infirmities prevail so fast on me, that unless you make haste hither, I may lose the satisfaction of ever seeing again a man that I value in the first rank of those I leave behind me." This was written twenty-seven days before his death. Four days before his decease, he wrote a letter to be given to Collins after his death. This document is one of the most important in relation to the life of the great Freethinker – it irrefragably proves the falsity of everything that may be alleged against the character of Collins: —

"Oates, August 23, 1704. For Anthony Collins, Esq.

"Dear Sir – By my will, you will see that I had some kindness for * * * And I knew no better way to take care of him, than to put him, and what I designed for him, into your hands and management. The knowledge I have of your virtues of all kinds, secures the trust, which, by your permission, I have placed in you; and the peculiar esteem and love I have observed in the young man for you, will dispose him to be ruled and influenced by you, so of that I need say nothing. May you live long and happy, in the enjoyment of health, freedom, content, and all those blessings which Providence has bestowed on, you, and your virtues entitle you to. I know you loved me living, and will preserve my memory now I am dead. * * * I leave my best wishes with you.

"John Locke."

Such is the honorable connection which existed between Locke and Collins. Collins's first publication was a tract, "Several of the London Cases Considered," in the year 1700. In 1707, he published an "Essay Concerning the Use of Reason on Propositions, the evidence whereof depends upon Human Testimony;" "in which," says Dr. Leland, "there are some good observations, mixed with others of a suspicious nature and tendency." It principally turned on the Trinitarian controversy then raging, and is of little interest now. In this year Collins united with Dodwell in the controversy carried on by Dr. Samuel Clarke. One of Clarke's biographers alludes to it thus: "Dr. Clarke's arguments in favor of the immateriality, and consequent immortality of the soul, called out, however, a far more formidable antagonist than Dodwell, in the person of Anthony Collins, an English gentleman of singular intellectual acuteness, but, unhappily, of Infidel principles. The controversy was continued through several short treatises. On the whole, though Clarke, in some instances, laid himself open to the keen and searching dialectics of his gifted antagonist, the victory certainly remained with the Divine." Of course it is only to be expected that such will be the opinion of an opponent – but it is further proof of Collins's ability and character. In 1703 appeared his celebrated "Discourses of Freethinking," which perhaps created the greatest sensation in the religious world (with the exception of the "Age of Reason") of any book published against Christianity. This book is as able a defence of the freedom of the expression of thought without penalty, as was ever published. It is divided into four sections. In the 1st, Freethinking is defined – in five arguments. In the 2nd, That it is our duty to think freely on those points of which men are denied the right to think freely: such as of the nature and attributes of God, the truth and authority of Scriptures, and of the meaning of Scriptures, in seven arguments and eleven instances. The third section is the consideration of six objections to Freethinking – from the whole of which he concludes (1) That Freethinkers must have more understanding, and that they must necessarily be the most virtuous people. (2) That they have, in fact, been the most understanding and virtuous people in all ages. Here follows the names of a great number of men whom Collins classified as Freethinkers, and of whom we have no reason to be ashamed.

This book was answered by many divines, but none of them emerged from the contest with such Christian honors as the famous Dr. Bentley – considered England's greatest classical scholar. In the same year, the Dr. published his reply under the signature of "Phileleutheros Lipsiensis." The fame of Bentley was considered equal to Collins's; and it has always been represented that this reply completely crushed the Freethinker – nothing could be farther from the truth. Bentley principally attacked the Greek quotations and denounced Collins for his ignorance in not putting his (Bentley's) construction on every disputed word. For this reply, Bentley received the thanks of the University of Cambridge. In condition with this work, Collins is also charged with wilful deception – which has been reproduced in our own lives by devines who perhaps never read a line of Collins. A French edition of the "Discourse" was translated under the personal inspection of Collins: and it is said that he altered the construction of several sentences to evade the charges brought against him by Bentley Dr. Leland is particularly eloquent upon this; and the Rev. Mr. Lorimer, of Glasgow, triumphantly plagiarises the complaint of the men whose defects he can only imitate. There is another charge connected with Bentley and his friends, which it is desirous should be exposed. The elder D'Israeli says: – "Anthony Collins wrote several well-known works, without prefixing his name; but having pushed too far his curious and polemical points, he incurred the odium of a Freethinker – a term which then began to be in vogue, and which the French adopted by translating it, in their way – 'a strong thinker,' or esprit fort. Whatever tendency to 'liberalise' the mind from the dogmas and creeds prevails in these works, the talents and learning of Collins were of the first class. His morals were immaculate, and his personal character independent; but the odium theologicum of those days combined every means to stab in the dark, till the taste became hereditary with some. I may mention a fact of this cruel bigotry which occurred within my own observation, on one of the most polished men of the age. The late Mr. Cumberland, in the romance entitled his 'Life' gave this extraordinary fact. He said that Dr. Bentley, who so ably replied to Collins's 'Discourse,' when many years after he discovered him fallen into great distress, conceiving that by having ruined Collins's character as a writer for ever, he had been the occasion of his personal misery, he liberally contributed to his maintenance. In vain I mentioned to that elegant writer, who was not curious about facts, that this person could never have been Anthony Collins, who had always a plentiful fortune; and when it was suggested to him that this 'A. Collins' as he printed it, must have been Arthur Collins, the historic compiler, who was often in pecuniary difficulties, still he persisted in sending the lie down to posterity, without alteration, in his second edition, observing to a friend of mine, that 'the story, while it told well, might serve as a striking instance of his great relative's generosity; and that it should stand because it could do no harm to any but to Anthony Collins, whom he considered as little short of an Atheist.'" Such is a specimen of Christian honor and justice.

In 1715, appeared his "Philosophical inquiry into Human Liberty." Dr. Clarke was again his opponent. The publication of this work marked an epoch in metaphysics. Dugald Stewart, in criticising the discussion on Moral Liberty between Clarke and Leibnitz, says, "But soon after this controversy was brought to a conclusion by the death of his antagonist, he (Clarke) had to renew the same argument, in reply to his countryman, Anthony Collins, who, following the footsteps of Hobbes, with logical talents not inferior to his master (and with a weight of personal character in his favor to which his master had no pretensions,) gave to the cause which he so warmly espoused, a degree of credit amongst sober and inquiring politicians, which it had never before possessed in England." The following are the principal arguments of Collins in reference to Liberty and Necessity: —

First. Though I deny Liberty in a certain meaning of that word, yet I contend for Liberty, as it signifies a power in man to do as he wills or pleases.

Secondly. When I affirm Necessity I contend only for moral necessity; meaning thereby that man, who is an intelligent and sensible being, is determined by his reason and senses; and I deny any man to be subject to such necessity as is in clocks, watches, and such other beings, which, for want of intelligence and sensation, are subject to an absolute, physical or mechanical necessity.

Thirdly, I have undertaken to show, that the notions I advance are so far from being inconsistent with, that they are the sole foundation of morality and laws, and of rewards and punishments in society, and that the notions I explode are subversive of them.

From the above premises, Collins sought to show that man is a necessary agent. (1) From our experience (through consciousness.) (2) From the impossibility of liberty. (3) From the consideration of the divine prescience. (4) From the nature and use of rewards and punishments. (5) From the nature of morality. Such were the principles on which the great question of Necessity has ever been advocated – from Hobbes to Collins, Jonathan Ed wards to Mackintosh and Spencer. In the year 1704 Toland dedicated to him a new translation of Æsop's Fables. There are many anecdotes respecting Collins inserted in religious magazines, most of which are false, and all without proof. One of them, related in a most circumstantial manner, appears to be the favorite. It depicts Collins walking out in the country on a Sunday morning, when he meets a countryman returning from Church.

"Well, Hodge," says Collins, "so you have been enjoying the fresh breezes of nature, this fine morning."

The clown replied that "he had been worshipping nature's God," and proved it by repeating the substance of the Athanasian creed. Upon which Collins questions him as to the residence of his God: and for a reply is told that his God is so large, that he fills the universe; and so small that he dwells in his breast. This sublime fact, we are told, had more effect upon Collins's mind than all the books written against him by the clergy. When will sensible men reject such charlatanism?

The next great work of Collins was his "Discourse on the Grounds and Reasons of the Christian Religion," in two parts. The first containing some considerations on the quotations made from the Old in the New Testament, and particularly on the prophecies cited from the former, and said to be fulfilled in the latter. The second containing an examination of the scheme advanced by Mr. Whiston, in his essay towards restoring the true text of the Old Testament, and for vindicating the citations thence made in the New Testament, to which is prefixed an apology for free debate and liberty of writing. This book took the religious world by storm; it is even thought it struck more dismay amongst divines than his former essay on Freethink-ing. The book proceeds to show that Christianity is not proved by prophecy. That the Apostles relied on the predictions in the Old Testament, and their fulfilment in Jesus as the only sure proof of the truth of their religion; if therefore, the prophecies are not thoroughly literal, and fulfilled distinctly, there can be no proof in Christianity. He then examines the principal prophecies, and dismisses them, as allegorical fables too vague to be of any credit. In less than two years no less than thirty-five books were published in reply to this work, written by the ablest and most influential theologians in England. In 1727 Collins published another large work, "The Scheme of Literal Prophecy Considered," in which he still further defends his view principally against the sophistical reasoning of Whiston, and finally vanquished the whole of his opponents.