7. Another class of developments may be called _historical_; being the gradual formation of opinion concerning persons, facts, and events. Judgments, which were at one time confined to a few, at length spread through a community, and attain general reception by the accumulation and concurrence of testimony. Thus some authoritative accounts die away; others gain a footing, and are ultimately received as truths. Courts of law, Parliamentary proceedings, newspapers, letters and other posthumous documents, the industry of historians and biographers, and the lapse of years which dissipates parties and prejudices, are in this day the instruments of such development. Accordingly the Poet makes Truth the daughter of Time.[47:1] Thus at length approximations are made to a right appreciation of transactions and characters. History cannot be written except in an after-age. Thus by development the Canon of the New Testament has been formed. Thus public men are content to leave their reputation to posterity; great reactions take place in opinion; nay, sometimes men outlive opposition and obloquy. Thus Saints are canonized in the Church, long after they have entered into their rest. 6. 8. _Ethical_ developments are not properly matter for argument and controversy, but are natural and personal, substituting what is congruous, desirable, pious, appropriate, generous, for strictly logical inference. Bishop Butler supplies us with a remarkable instance in the beginning of the Second Part of his "Analogy." As principles imply applications, and general propositions include particulars, so, he tells us, do certain relations imply correlative duties, and certain objects demand certain acts and feelings. He observes that, even though we were not enjoined to pay divine honours to the Second and Third Persons of the Holy Trinity, what is predicated of Them in Scripture would be an abundant warrant, an indirect command, nay, a ground in reason, for doing so. "Does not," he asks, "the duty of religious regards to both these Divine Persons as immediately arise, to the view of reason, out of the very nature of these offices and relations, as the inward good-will and kind intention which we owe to our fellow-creatures arises out of the common relations between us and them?" He proceeds to say that he is speaking of the inward religious regards of reverence, honour, love, trust, gratitude, fear, hope. "In what external manner this inward worship is to be expressed, is a matter of pure revealed command; . . but the worship, the internal worship itself, to the Son and Holy Ghost, is no further matter of pure revealed command than as the relations they stand in to us are matter of pure revelation; for, the relations being known, the obligations to such internal worship are obligations of reason, arising out of those relations themselves." Here is a development of doctrine into worship, of which parallel instances are obviously to be found in the Church of Rome. 7.