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James Brome, Rector of Great Henny.
John Caldow, clerk, Witham.
Lilly Butler, Vicar of Witham.
John Cantley, M. A., Copford.
Roger Cocksedge, Rector of Waltham.
Thomas Cooch, LL.B., Malden.
Thomas Chappell, clerk, Witham.
John Cott, Rector of Great Braxted.
John Colman, Rector of Bradwell.
George Dutens, Vicar of Great Baddow.
William Grainger, Rector of Verley.
Charles Gretton, M. A., Rector of Spring-
field Bosvil.

William Gatton, M. A., Rector of Littlebury. †

John Haggard, M. A., Rector of Little Birch.

P. Harvey, Ramsden Cray's.

Robert Jegon, B. A., Kelvedon.

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Reginald Braithwaite, M. A., Minister of
Hawkeshead.

J. Hest, Curate of Wharton.
Leicester.

George Coulton, Rector of Houghton. William Lloyd, M. A., Rector of Saddington.

George Mason, Leir, Lutterworth. *
Lincoln.

John Barr, B. A., Rector of Oumby.
John Bidgell, M. A., Rector of Wellborn.
Richard Brown, Rector of Aswardby.
Andrew Chambers, B. A., Curate of Ba-
singham.

Thomas Keighley, M. A., Vicar of Low John Disney, jun., LL.B., Vicar of Swin

Layton.

David Mustard, clerk, Colchester.

John James Neale, B. A., clerk, Billericay.

Charles Oulney, Rector of Fordham. George Pawson, Rector of Bradsell. William L. Phillips, clerk, Danbury George Shepherd, Rector of Markshall. Francis Stone, M. A. F. S. A., Rector of Cold Norton.

S. Summers, clerk, Kelvedon. William Treakell, B. A., Rector of Hadleigh.

George Watkins, Rector of Fairstead. William Williams, M. A., Vicar of Malden. Christopher Wyvill, LL.B., Rector of Black Notley.

Robert Younge, Rector of Little Thurrock.

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Hunts.

B. Hutchinson, Vicar of Kimbolton.
J. Kippax, D. D., Rector of Brington.
Richard Reynolds, M. A., Paxton.
William Robinson, Rector of Hamerton.
Kent.
Nicholas Carter, D. D., Rector of Wood.
church.

Richard Clarke, Rector of Hartley.
John Firebrace, B. A., Lecturer of St.
Paul's, Deptford.

George Hutton, M. A., Deptford.
William Lowth, Vicar of Lewisham.

* Many of the signatures were made in this way, the individuals signing (it is presumed) not being graduates.

+ Afterwards, I believe, D. D., Archdeacon of Essex, Head of Magdalen College, Cambridge.

derby. †

Sir John Every, Bart., Rector of Waddington.

Thomas Foster, LL.B., Rector of Dounley.

Charles Hope, M. A., Vicar of Weston.
J. Lafargue, M. A., clerk, Stamford.
William Murray, D. D., Vicar of Gains-
borough.

John Norton, M. A., Stamford.

John Parnell, LL.B., Rector of Rand, Joseph Simpson, Curate of North Searle. Thomas Wilberfoss, Rector of All Saints, Stamford.

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Achurch.

William Chambers, D. D., Rector of Thomas Paddon, M. A., clerk, Bungay. Humphrey Primott, M. A., Minister of Higham.

Edmund Dana, Vicar of Brightstock.
John Ekins, Rector of Barton Seagrove.
William Fonnereau, LL.B., Clapton.
William Guest, Rector of Colliweston.
Henry Knappe, M. A., Rector of Rock-
ingham.

James Quincey, Vicar of Geddington.
Anthony Sanderson, Rector of Barnwell
St. Andrews.

William Sanderson, Vicar of Little Addington.

John Scriven, LL.B., Rector of Twywell.
John Skinner, B. D., Rector of Easton.
Richard Stough, M. A., Luffwick.
James Wardleworth, B.A., Tichmarsh.
Notts.

John Edwards, M. A., Bulston.
Robert Locke, B. A., Vicar of Farndon.
Timothy Wylde, Vicar of Beaston.
Oxford.

Samuel Benzeville, B. A., of St. John's
College.

James Phipps, M. A., of St. Mary Hall. Thomas Dalton, M. A., Fellow of Queen's College. *

Robert Outlaw, Islip.

Rutland.

William Brereton, Rector of Cottesmore. Joseph Digby, LL.B., Rector of Tinwell. Thomas Harrison, D. D., Rector of Great Casterton.

Samuel Hunt, B. A., Curate of Great Cas

terton.

R. Wythers, Vicar of Greetham.

Salop.
Thomas Milner, B. D., Vicar of Stokesey.
Somerset.

Phil. Atherton, Vicar of Ninehead.
John Fue, D. D., Vicar of East Coker.
Suffolk.

John Boldero, B. A., Rector of Ampton.
John Carter, M. A., Rector of Hongrave.
Abraham Dawson, M. A., Rector of Ring-
field.

Benjamin Dawson, LL.D., Rector of Burgh. +

John Gent, B. A., Vicar of Stoke Nayland. Christopher Holland, LL.B., Rector of Cavenham.

William Holmes, B. A., Curate of Holton. Johu Jebb, M. A., Rector of Homersfield. Joseph Lathbury, jun., Rector of Liver

mere.

Mich. Marlow, M. A., Rector of Larkford.§

Now Vicar of Carisbrook and Rector of Northwood, in the Isle of Wight. + The learned Author of the Necessitarian, &c.

This name occurs in another part of my list, as late Fellow of Christ's College, Cambridge.

§ And, if I am not mistaken, is the present President of St. John's College, Oxon., &c.

VOL. XIII.

A. L. Richardson, Rector of Hisham St. Peter's.

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not appear what preferments they
held, or even where they resided, nor
do I exactly see what is designated by
the J. C. attached to some of them;
but this and any further information
relative to the character, writings or
history of the whole of this noble
phalanx of worthies, would doubtless
form an acceptable communication
to the readers of the Monthly Repo-
sitory.
V. M. H.

UPON

Dr. Cogan on his Ethical Questions. SIR, Dec. 12, 1817. TPON looking into the Monthly Repository for April, [XII. 226 -236,] I perceive that there is an ample and candid review of my Ethical Questions; with which the self-love of an author is sufficiently gratified. But as I think that the writer's objections to some of my positions, may have a tendency to invalidate my arguments, in the opinion of many of your readers, upon subjects which I deem of the first importance, without coufuting them in reality, I beg leave to reply to his comments upon them, by the same channel through which they were communicated to the public. If, Sir, I know myself, my prime object is the discovery of truth. Truth, sacred truth, is of such infinite importance, that I am induced to respect a man who advances an ingenious error, the confutation of which introduces a just principle, or establishes it upon a more solid basis; and if my writings shall advance knowledge by the detection of my errors, I shall not have written in vain. I hope, therefore, to receive correction with the docility of a pupil who has mistaken his gram. mar-rules, or has misconstrued a passage, without being impertinently positive that he is always in the right. In the following strictures my sole object is to rectify what appear to me misapprehensions, and to prove that the positions upon which the writer has animadverted, perfectly correspond with the tenor of the principles I wish to establish, and to which he does not object.

In his review of the third Speculation, on the Existence of a Moral Sense, though he agrees with me upon the whole, he observes, in answer to my argument against its existence, from the imperfection of the analogy between the physical senses and this

supposed moral sense, that "the advocates for a moral sense never could intend to use the word in precisely the same meaning, as when it is applied to the faculty of perceiving external objects through the corporeal organs. They applied it analogically to the mental power of distinguishing be tween moral good and evil, and analogies do not require that the cases be perfectly parallel."

To this I answer, many supporters of that doctrine have gone much further; they have spoken of a sixth sense, which they deemed equally instantaneous, and equally infallible in its perceptions with either of the five. But supposing this were not the case, I maintain, that in every argument from analogy, the analogy must be perfect, or the argument is inconclusive. Analogy may serve as a kind of conjectural solution of a difficulty, or as an illustration, a metaphorical illustration, of a subject, where there are but few points of resemblance; but it cannot be the basis of a theory, unless there be a concordance in every point, for the point of discrepancy may enfeeble or destroy the whole hypothesis. The minutest deviation from the right point of the compass, at first setting out, and persevered in during the whole of a voyage, will never conduct the mariner to the destined port, nor will the mathematician be able to solve his problem under the influence of the smallest error. Whoever maintains that the endowment of a moral sense is a guide to decision in moral sentiment and moral conduct, must believe that the faculty is equally accurate in its reports as the other senses, whether he retain the term of a sixth sense or not. He must suppose, that in its effects the analogy is perfect, though not in its physical construction, or that there is a peculiar organization in the brain destined to the purpose: and my object is to prove that the analogy is so defective, that all reasonings from it are inconclusive; and that we are not under the necessity of having recourse to so unsatisfactory a mode of solution, when it is not difficult to explain all the phenomena, upon which they found an hypothesis, by the common laws of human nature which are in daily operation.,

On the Doctrine of Necessity, my

reviewer alleges, that the arguments I advance cannot be satisfactory to the advocates for human liberty: that “the method of reconciliation proposed is to evade, and not confront the difficulties of the question." He adds, "the objection of the libertarian is this, that, according to the hypothesis of his opponent, the state of the mind which immediately precedes, and indeed produces the physical or corporeal action, that state to which we give the name volition, is itself produced by causes, whether within or without the mind, over which the agent has no controul, and for which therefore, though he may be made accountable in fact, he cannot be responsible in equity:" and he thinks that my expatiating upon the extensive advantages derived to man from our always obeying the dictates of the will, does not remove the objection.

I shall observe in the first place, that to bring the controversy to this point, is of no small importance in the debate. It opposes that wantonness of will, for which the earlier advocates for human liberty so strenuously contended; and which is still conspicuous in the writings of Madame de Stäel and some of the German philosophers. Their favourite hypothesis asserts that the freedom of the will is paramount to all motives: that it is an inherent, independent power, over which motives have no controul. If we compel them to acknowledge the contrary, they must abandon one of the fortresses which they held with no small degree of confidence, though we may not have reduced the capital.

Again, to continue my allusion, the statement given of the universal, and also beneficial influence of the human will, has a tendency to draw the opponents out of another strong hold, where they always entrench themselves. Inattentive to all the advantage of right motives, they immediately place before us the dilemma respecting responsibility for immoral actions, as being of itself a complete confutation of the whole theory of the Necessarians. It cannot, therefore, be totally irrevelant to the subject, to remind them, that supposing an abuse of the doctrine should occasionally become the parent of vice, which, by the way, is very seldom the case, this disadvantage is counterbalanced by

the consideration that obedience to the impulse of motives is the parent of every thing useful, ornamental and pleasing in the natural and social world, and of every virtue in the moral world.

I shall further observe, that the habit of drawing the alarming inferences in order to annihilate the doctrine, so universal among them, is in reality a tacit acknowledgment that the Necessarian hypothesis is founded upon arguments which would render it totally unobjectionable, could this difficulty be surmounted. They will admit that they never rise from their beds in the morning, without some cause operating as a motive; and that every action of the day is under a similar influence, that is, under a motive which, although they may have the physical power, they never have the will to resist. But upon moral subjects they immediately revolt. It is immediately urged, with the utmost emphasis, that it would be unjust to punish the most nefarious actions, although they result from the most detestable propensities, because the propensities themselves were formed by causes which were not under the controul of the agent.

But, let it be observed, that under the operation of this grand law, which they are ready to admit in the common' concerns of life, it cannot be unjust to punish wicked actions, since the motives to punish were under an influence as compulsive, as those which induced the offender to transgress. Should the villain act upon the principle so much redoubted, and think himself irresisti bly impelled to be unjust and eruel, let him learn that the same impulsive force must inevitably raise, in every virtuous mind, a hatred and detestation of his conduct. If he be guilty of murder, it may be impossible for him to avoid remorse upon reflection, however irresistible the motive appeared at the time. His commitment to prison, his trial, his sentence of condemnation, his public execution, all take place under the same immutable law, which influenced the culprit to commit the deed. The conduct of his prosecutors was as inevitable as his own; and, therefore, according to his own principles, he cannot be unjustly treated. Prosecutors, witnesses, jury, judge, executioner, are exculpated by

the very same argument which the offender uses to exculpate himself. This argumentum ad hominem, to me appears unanswerable; if so, the objector is driven out of another strong hold.

One difficulty still remains. It will be asked, how can this constitution of things be reconciled to the equity of the divine administration? is it not unjust in the Deity to inflict even the miseries of vicious conduct upon subjects, whose depravities he not only foresaw, but which originate from the very arrangements which he himself has pre-ordained?

This objection is doubtless formidable; but it is as much in the province of the advocate for the uncontrouled freedom of the will to solve it, as of the Necessarian. The Supreme Being must have foreseen that this boasted freedom would be shamefully abused, in consequence of the state in which the agent has been placed by Divine appointment. It can only be fully solved, when we shall have obtained clear conceptions of the infinite good which shall arise from the permission of evil, under a Governor, all whose attributes are perfect.

that he cannot do wrong. The possible existence of such a plan is a complete confutation of an objection which is solely founded in an imaginary impossibility. I may add, however, that this supposition is founded, not upon a mere possibility, but upon a high de gree of probability. It is a supposition consonant with reason, most honourable to all the relative attributes of God, most consoling to every man of every character. It is encouraging to the practice of every virtue; and the absolute certainty of a necessary degree of salutary chastisement will alarm offenders infinitely more than all the tremendous threats of eternal misery; from which every murderer, in the present day, is encouraged to expect an escape by a simple actsof faith and the sudden contrition of a panic-struck mind. It could also be shewn, were this the place for enlargement, that the position has a better foundation in the Sacred Scriptures, than most of those speculative opinions or doctrines of inference which have at any time engaged the attention of polemical divines.

As this article is drawn out to a length which threatens to be tedious to many of your readers, I shall reserve my answer to your reviewer's remarks concerning my strictures upon Mr. Hume and his metaphysical writings, for a future Number.

THOMAS COGAN.

Let us, in the mean time, inquire in what this difficulty consists? Is it not founded on a supposition only, that no medium can possibly be found to reconcile the justice of God with those conceptions of the nature of justice which he himself has implanted in man? If, therefore, we be able to A Dorsetshire Clergyman's Treatment support the possibility of such a medium, the objection is removed. Will it not then be removed by the suppo

that all punishments and all

SIR,

of the Dissenters' Dead.

SEND for

Ringwood, November 24, 1817.

sterings, under the Supreme admi- I publication, sention, in your libere.

nistration, will finally prove corrective, that they will ultimately manifest themselves to be of the greatest benefit to the offender? No man in his senses will consider that to be an act of injustice which was the most proper, as it may be the only method of reclaiming him from his vices, forming his character, and preparing him for permanent well-being. Should it be alleged that this is merely a supposition, it is still upon a level with the supposition that no answer can possibly be given by the Necessarian to the assertion that, upon his principles, the Judge of all the earth cannot do right. On the contrary, it evinces

thod practised by a clergyman in Dorsetshire, to shew his aversion from and to check the growth of Dissenters in his parish; for the truth of which I can produce numerons testimonies. When a Dissenter is brought to be buried, this clergyman will not allow the corpse to be carried into the church; and, of course, he only reads that portion of the service which is ordered to be spoken at the grave." Some weak-minded persons have been influenced by the apprehension that this slight might be shewn to their remains, and have been known to refrain from going to the meeting, while alive, lest, forsooth, they should

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