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 ^ <> 82
 
 On The DIVISIONS among CHRISTIANS. 
 
 A 
 
 CHARGE, 
 
 DELIVERED TO THE 
 
 CLERGY of the ARCHDEACONRY of BEDFORD; 
 
 BY 
 
 The Rev. S. VINCE, A.M. 
 
 ARCHDEACON OF BEDFORD, 
 
 A T II IS PR IMA R Y VIS IT A TIOK 
 
 HELD, APRIL 1810. 
 T O WHICH A RE A D D E I), 
 
 CAUTIONS 
 
 AGAINST BEING MISLED 
 
 BY TOE 
 
 UNITARIAN INTERPRETATION 
 
 OF 
 
 SCRIPTURE. 
 
 C A M BRIDGE : 
 
 Printed by J. S;i.kli. Pi inter to the University, 
 
 !\i. SOLD BY J. UEIOHTON, AND J. NICHOLSON & SON, OAMBBID: 
 W. H, LL'NN, LONDON; AND J. BARKER, OXl'OKD 
 
 1811. 
 
 I 1 >!:; Tn-o HhUHne
 
 CHARGE, 
 
 -' Reverend Brethren, 
 
 - 
 
 J t is much to be lamented, that amongst 
 5 the professors of Christianity, such a diversity 
 of opinions should prevail, not only respecting 
 points where, at present, we only " see through 
 a glass darkly," but also in matters more fully 
 revealed ; matters of a practical nature, where 
 5 an error may be of fatal consequence to our 
 o salvation. The Jews " made the word of God. 
 of none effect through their traditions ;" we. 
 % I am afraid, diminish its power by our disputes. 
 On a careful perusal of the New Testament, 
 it seems almost impossible to mistake the ten- 
 dency of the great body of its precepts, re- 
 specting our duty as Christians. We have not 
 only " precept upon precept, line upon line, 
 gherc a little and there a little," but we see 
 | those precepts exemplified in the lives of the 
 -primitive Christians, as a further security 
 
 300996
 
 :) 
 
 against misunderstanding Ihctn. They are all 
 such as might reasonably be expected, botli 
 from the nature of man,, and the relation in 
 which he stands to God. Nothing of a prac- 
 tical tendency can be found in opposition to 
 the natural notions of mankind. Such, indeed, 
 is the purity of the Christian precepts, that 
 they who have refused to admit the Divine 
 mission of Jesus Christ, have admired his moral 
 doctrines. In whatever relates to our salvation, 
 plainer terms of expression could not easily 
 have been selected. Yet, under the general 
 profession of Christianity, so divided are we 
 in our religious opinions, that we have fre- 
 quently little more in common than the name 
 of Christians. The question put by our Saviour 
 to his disciples, may now, in his name, be re- 
 peated ; " Whom do men say that I, the Son 
 of man, am?" What do they think of me, 
 anj of my mission ? We all, indeed, confess 
 that " one is our master, even Christ;" but 
 appear to be followers of different religions, 
 disciples of different masters. " I am of Paul: 
 " 1 am of A polios; I am of Cephas; 1 am of 
 " Christ; is Christ then divided ? " From the 
 benevolence arid mercy of Cod, some have 
 drawn conclusions which derogate from his 
 justice 4 , forgetful that all his attributes must be 
 satisfied. Others have argued from his justice, 
 almost in contradiction to the salvation promised 
 in the Gospel. We have seen the character
 
 14 
 
 of Jesus restrained to that of a mere moral 
 instructor, and his Gospel reduced to a re- 
 publication of the law of nature. And of those 
 who acknowledge his Divinity, one contends 
 for the sufficiency of good works without faith; 
 another maintains faith alone to be necessary. 
 Some deny his atonement for the sins of the 
 world ; others defend the doctrine of election 
 and reprobation. The foundation of religion 
 is sometimes placed in what men call inward 
 illumination; making this to supersede the 
 necessity of all enquiry into the reasons and 
 doctrines of Christianity; hence, with the 
 confidence of inspiration, man propagates the 
 fancies of his distempered imaginations, for the 
 precepts of Christ. Such divisions and con- 
 tentions among Christians have raised great 
 doubts and scruples in the minds of the weaker 
 brethren ; disturbed the faith of the more 
 stable ; and tended greatly to the increase of 
 infidel it v. 
 
 Various are the causes from whence come 
 these " wars and fightings." Some are biassed 
 in their notions of religion by preconceived 
 opinions; and prepossession of sentiment is 
 very unfriendly to the investigation of truth. 
 A superficial examination of the evidences and 
 doctrines of Christianity, too frequently satisfies 
 the enquirer, leaving him weak and wavering 
 in his faith, and unsound in his principles. An 
 interpretation of some particular texts of Scrip-
 
 4 
 
 ture, without considering how far the exposition 
 is warranted from the general tenour of the 
 Sacred Writings; or a figurative explanation, 
 when the natural construction ought to be 
 taken, have introduced notions very inconsistent 
 with the genuine principles, and prejudicial to 
 the cause of Christianity. Enthusiasm and 
 fanaticism cloud men's understandings, and 
 make them see every tiring through a deceitful 
 medium. Viciousness of life, and the warfare 
 between the doctrines of the Gospel and the 
 passions of men, leave them but little under 
 the influence of Christianity. A confusion of 
 mind, arising from metaphysical speculations 
 respecting the nature of the Divine Being, and 
 a vain attempt to reconcile the dispensations 
 of God with the deductions of human reason 
 (notwithstanding the Scriptures speak expressly 
 of the mysteries in the Christian scheme of 
 redemption), too often lead to downright in- 
 fidelity. To these sources of religious con- 
 tentious, we may add that of denying the 
 Divine authority of the Scriptures, leaving men 
 to reject whatever thev cannot reconcile to 
 their own opinions. 
 
 ft' with those who "err, not knowing the 
 Scriptures," we deny the doctrine of atonement, 
 the death of Christ loses all its value, and we 
 are stiil left in darkness respecting our accep- 
 tance with God. Jt we contend for good 
 works onlv, we reject the ground on which
 
 5 
 
 alone they can be rendered acceptable to the 
 Deity. If we place all our hopes in faith, we 
 must admit this position, that our lives may be 
 filled up with the full measure of iniquity, with 
 impunity. For if the most weighty offences 
 have anv the least tendency to diminish our 
 future happiness, the proposition is undeniably 
 false, and our final reward must depend partly 
 upon our works; 1 say partly, for faith is still 
 necessary to give them due effect. But since 
 in opposition both to reason and the whole 
 tenor of the Gospel, the principle of faith with- 
 out works still continues to be openly defended, 
 let us trace it a little further in its consequences. 
 r I lie writings of the New Testament expressly 
 state the necessity of repentance for sin, 
 before we can be restored to the favour of 
 God. This contrition may be known to God 
 only, but it is indispensable ; it cannot be 
 explained away. \i, however, it be admitted, 
 that faith alone is sufficient, it excludes the 
 necessity ot repentance, since, on that principle, 
 a man may be suddenly cut off in the midst of 
 the most deadly sins deliberately committed, 
 and his salvation be equally secure, as if he had 
 been employed in acts of charity and mercy. 
 It' therefore bad works endanger our salvation, 
 works become efficient in respect to our i'inal 
 interests; and, without considering hoiv they 
 become efficient, the conclusion is in favour of 
 good works. The profession of faith in Christ,
 
 6 
 
 without being attended with good works, is 
 like admitting the truth of a moral maxim 
 without being under its influence. Against 
 those who hold the secret decrees of election 
 and reprobation 3 , we may also urge the un- 
 profitableness of repentance. And this unac- 
 countable doctrine (for the Apostle informs us, 
 that '* God is no respecter of persons") carries 
 in itself a further argument against its admission, 
 that it supersedes the necessity of a future 
 judgment, inasmuch as those everlasting and 
 immutable decrees have already pronounced 
 our final sentence. And further, the doctrine 
 here contended for, seems inconsistent with a 
 state of probation, since judgment would here 
 go before our trial. With those who place 
 their pretensions to a Divine calling, in internal 
 motions and feelings, it is useless to dispute. 
 The great earnestness of the preacher is taken 
 for demonstration of the truth of his pre- 
 tensions. But upon the ground of inward 
 illumination and external zeal, any pretender 
 to inspiration may require belief of his hearers. 
 Not such is the Divine conduct. For when 
 the angel of the Lord was sent to Gideon, he 
 did not believe upon the word of the messenger, 
 but required some external proof of his Divine 
 
 ' See the Bishop of Lincoln's " Confutation of Calvinism," 
 m which excellent Work the tir>ct rtu**s of Calvin are clearly 
 fated, and very ablv refuted; and the Liturgy of the Church 
 of Knqland proved not to be Calvinistic.
 
 commission " if now I have found favour 
 in thy sight, show me a sign that thou talkest 
 with me," and accordingly a sign was given 
 him. God did not require belief, even in a 
 messenger whom he himself sent, but upon 
 the evidence of sense ; for he complied with 
 the request of Gideon, and wrought a miracle 
 for his conviction. Spiritual pride and pre- 
 sumption lead men into great errors. The 
 Jews founded their title to the favour of God, 
 on their relation to their father Abraham, 
 flattering themselves that this would compen- 
 sate for the non-performance of the Divine 
 commands. It is much to be feared, that 
 a like prejudice prevails amongst many pro- 
 fessing Christianity, who considering themselves 
 selected by God as his more peculiar servants, 
 judge the ordinary methods of working out 
 their salvation, to be unnecessary. 
 
 If from the attributes of God we attempt to 
 infer the covenant he would make with man, 
 we shall probably fall into great errors, and 
 be led to expect in his revealed will, what we 
 shall not find, and to find what we did not 
 expect. Hence, the professors of Christianity 
 are sometimes led into unnecessary and fruitless 
 enquiries, and set at variance with each other, 
 in respect to the admission and meaning of it's 
 fundamental principles and doctrines. Reve- 
 lation was intended to teach us our duties, 
 to answer the important question, " What
 
 8 
 
 must I do to be saved?" not to explain and 
 justify the ways of Providence. The question 
 of revealed religion, therefore, must be ex- 
 amined on the ground of faith and practice. 
 In regard to the mysteries of the Divine 
 conduct, we find them equally in the physical 
 as in the moral world ; why then object in 
 the latter case, when we make no complaint 
 in the former? Jf in respect to the dispen- 
 sations of God, we sometimes find " clouds 
 and darkness are round about him," vet we 
 acknowledge that " righteousness and judg- 
 ment arc the habitation of his seat;" and thus 
 far only we are here interested. What we 
 believe simply on the authority of the word of 
 God, ought to have the same influence on our 
 conduct, as if the reason of the Divine pro- 
 ceedings were laid before us ; and this con- 
 sideration should remove all objections against 
 the admission of mysteries of religion, as such. 
 It ought, therefore, to be no objection to the 
 Scriptures, that they contain some things which 
 we cannot bring down to the standard of our 
 own notions. Considering man as here placed 
 in a state of probation, and unable to work out 
 his salvation without Divine assistance, there 
 is nothing incredible in the Christian dispen- 
 sation; and the Scriptures represent man in 
 such a state. 
 
 Of Dissenters from the Church of England, 
 if we do not allow the grounds of their sepa-
 
 9 
 
 ration from our establishment, we admit their 
 claim to toleration. But here, from the in- 
 dulgence of our Constitution, of those who 
 apply for authority to preach the word of God, 
 no testimony, either of ability or integrity of 
 life, is required, notwithstanding what St. Peter 
 saith, that " there are some things hard to be 
 " understood, which they that are unlearned 
 " wrest, as they do also the other Scriptures, 
 " unto their own destruction." Hence, of 
 those who take upon themselves the office of 
 expounding the Sacred Writings, numbers are 
 found so extremely illiterate, and destitute of 
 every qualification requisite for a minister of 
 the Gospel, as at once to account for many of 
 the false notions which have corrupted the 
 minds of Christians, perverting both their faith 
 and their practice. The dishonour thus brought 
 upon our religion, is too plain to be dissembled, 
 and too great to be disregarded. We wish not 
 to encourage a spirit of bigotry or uncharitable- 
 ness towards those of different religious per- 
 suasions, but at the same time we must feel 
 it our duty to oppose such doctrines, as, upon 
 due consideration, we judge to be false. 
 
 But let not these divisions be made a scandal 
 to our religion; for as " no fountain can yield 
 both sweet water and bitter," so Christianity, 
 being; a Divine revelation, must be at unitv 
 with itself. Our religious controversies, there- 
 fore, must arise from our misconceptions of the 
 
 c
 
 10 
 
 principles of our religion, and of it's practical 
 duties b . If the Scriptures were written by 
 infallible men, it's interpreters are fallible. 
 Judaism had it's sects, as well as Christianity ; 
 but we do not make that an argument against 
 the Divine legation of Moses. A learned Jew, 
 to do away the traditions which had crept 
 into and constituted a considerable part ot 
 their religion, desired his brethren would recur 
 to the origin of their traditions, to see on what 
 foundation they stood. To establish a con- 
 formity of Christian faith and practice, we can 
 give no better advice examine the grounds 
 of your religion. Be not satisfied till you have 
 made Scripture, in all its parts, consistent with 
 itself, and you will then be in no danger of 
 falling into great errors. Make your determi- 
 nation from a candid and attentive enquiry into 
 the general tendency of the whole body of the 
 Christian precepts; let Scripture be its own 
 interpreter ; thus ye shall " do nothing against 
 the truth, but for the truth." In respect to 
 the mysteries of religion, they must be con- 
 sidered, not as matters which require interpre- 
 tation, but as articles of faith, resting on the 
 authority of Scripture. Thus confirmed in 
 Christianity, if some difficulties still remained, 
 they would not be of a nature to cause divisions 
 amongst us, and we might, " with one mind 
 
 b ^ec the Appendix
 
 11 
 
 and one mouth, glorify God." In religious 
 enquiries, as in other matters, God does not 
 irresistibly interfere to prevent error, but lays 
 reasonable evidence before us, and leaves it's 
 operation to ourselves. It is the aim of Reve- 
 lation, not to compel, but to persuade men to 
 come in. We are neither blind through want 
 of evidence, nor over-ruled to act upon it. 
 A man may be under influence, without being 
 under compulsion ; to offer a strong motive, 
 is a species of influence, but we may not be 
 constrained to act accordingly. The more 
 ordinary influence of the Holy Spirit, may, 
 perhaps, be thus exerted, as not interfering 
 with the freedom of the will. If the evidences 
 of Christianity were demonstrative, to embrace 
 it would be no act of choice. Left as free 
 agents "to work out our salvation" through 
 the co-operation of God's grace, we never want 
 exercises for our religious improvement. Con- 
 sidering mankind in a state of probation, the 
 proof of revealed religion could go no further 
 than moral certainty, as the end would have 
 been defeated if it had. Hence, man becomes 
 an accountable being. Placed in a state in 
 which he may fall, his good works become 
 acceptable to God; but let us not deceive our- 
 selves by supposing they will atone for our 
 evil deeds. 
 
 How far a diversity of opinions among 
 Christians may have contributed to a luke-
 
 12 
 
 warmness in the practice of Christianity, we 
 cannot answer; but we must all observe with 
 concern, the great prevalence of religious in- 
 difference, the source of almost all the common 
 vices and follies of mankind. It is an indis- 
 position of mind which affects all orders of 
 men ; and may, perhaps, be considered as the 
 most general cause of that corruption of 
 manners which prevails in the world. Here 
 men fall under almost every temptation ; and 
 the evil, on account of its extent, is more 
 alarming than that which arises from the scorn 
 of the avowed unbeliever. The cause of re- 
 ligion is betrayed by the opposition between 
 our professions and practice. Unless the heart: 
 and affections arc engaged in the service of 
 God, we must not look for the " fruit of good 
 works." Devotional religion, therefore, should 
 be earnestly insisted on; it is that which 
 exercises an uniform and due influence over 
 the mind, and " keeps us unspotted in the 
 world." Without a devout frame of mind, 
 religion will not mix itself with our temporal 
 concerns, and we shall be apt to forget that 
 it comes within the province of our common 
 intercourse with mankind. When the pro- 
 fession of Christianity is accompanied with a 
 o-eneral dereliction of it's duties it degenerates 
 into practical infidelity. 
 
 From a state ot religious indifference, men 
 ?;re easily led to reject all revelation, and pre-
 
 13 
 
 tending to follow the dictates of natural religion, 
 they, in fact, become their own law-giver; 
 for whatever may be alleged concerning the 
 light of nature, it is very dim in respect to 
 our duties. It proclaims, indeed, the Being 
 and natural Attributes of God, but is totally 
 insufficient to point out how far his mercy 
 will be extended to penitent sinners, or even 
 to teach us our moral duties. Experience fully 
 establishes the latter : and in respect to the 
 former, pardon, being an act of grace, can 
 never be inferred. Acting under confidence in 
 the all-sufficiency of human reason, men con- 
 clude, if they do no injury to their neighbours; 
 be honest in their dealings; and return the 
 com [iion acts of friendship and civility, that 
 these are sufficient for every purpose, both of 
 this life and that which is to come. But " do 
 not even the publicans and sinners the same:" 
 for the forgiveness of their sins, they trust 
 all to the mercy ot God ; not considering, that 
 if God could, consistently with his other at- 
 tributes, extend his mercy to sins of ignorance, 
 his justice and holiness forbid his elemenev 
 to become a sanctuary for sins of presump- 
 tion. But "" let every man take heed how 
 " he buildeth thereon, for other foundation 
 ' can no man lay than that is laid, which 
 ' is Jesus Christ," who teacheth us, that we 
 ha\T duties to (iod, distinct from those to
 
 14 
 
 our neighbour . St. Paul directs us to " do all 
 to the glory of God," and on this reasonable 
 ground, that our future rewards must depend 
 on our obedience to the commands of him who 
 bestows them. The New Testament contains 
 a covenant between God and man; this neces- 
 sarily implies some intercourse, something mu- 
 tual between them ; the assistance of God 
 must not be rejected, and man trust all to 
 himself, nor must we trust all to God, and do 
 nothing on our part. Our salvation is ef- 
 fected by being " workers together with him" 
 (Christ); the whole tenour of Scripture goes 
 to this, and reason leads us to the same con- 
 clusion. Practical religion is morality; but we 
 must not thence conclude, that morality is the 
 end of religion. The rejection of Christianity 
 necessarily supposes it to have been a " cun- 
 ningly devised fable;" but in that case, it 
 would have been made " conformed to this 
 world," not to " the Jews a stumbling-block, 
 and to the Greeks foolishness." We do not 
 create difficulties when we want to proselyte ; 
 
 ' Sometimes an net has relation to God only ; sometimes it has 
 :.n immediate relation to man, but this is converted into a religious 
 :<:, by doing it in obedience to the command^ ot (jod. Thus if. 
 happens in positive duties, where a compliance with the in- 
 junction makes the act acceptable to him who imposes it. This 
 is perfectly agreeable to human reason and human conduct. IK 
 .aich proceeding, no action is indifferent to (Jod, and thus our 
 kvho!; lite may [ filled up in his service, l! is not easy to 
 unr probation eould have been more complete.
 
 15 
 
 and it is greatly in favour of truth, when diffi- 
 culties are not concealed. 
 
 From a disbelief in " the Lord who bought 
 them," men are led to deny the existence of 
 God who made them. This species of infidelity 
 (generally the effect of what is called a spirit 
 of free enquiry under the enticing name of 
 Philosophy) has been introduced with great 
 art and industry, and, we lament to say, with 
 too much success. It has taken root, spread 
 it's branches, and brought forth fruit in abun- 
 dance. This has not been the offspring of 
 chance, but the result of deliberative councils, 
 and the united labours of men distinguished 
 by their great abilities. A deluge of impiety 
 and licentiousness has thus broken in upon us ; 
 whilst all our endeavours to counteract the 
 baneful effects, have by no means proved a 
 remedy against the evil. Here men consult 
 only how to gratify their present inclinations. 
 Every thing the world has been accustomed to 
 esteem sacred and honourable, is totally dis- 
 regarded ; the laws of God and man are equally 
 set at nought; and the gratification of the 
 passions must be submitted to, at the expence 
 of public duty, private friendship, and all the 
 strongest ties that bind men together. When 
 a certain man put this question to our Saviour, 
 <( What shall I do, that I may inherit eternal 
 life?" Jesus answered, " Do not kill, do not 
 commit adultery; crimes, independently of all
 
 16 
 
 religious considerations, most abominable in 
 their nature, and most destructive to the peace 
 and well-being of society. Notwithstanding 
 which, we daily see both of them deliberately 
 committed under the sanction of custom and 
 false notions of honour, and they are become 
 matters of raillery, instead of disgrace and 
 condemnation. Maxims are received and acted 
 upon, which are not only in opposition to every 
 moral and religious precept, but to every prin- 
 ciple and feeling of the mind before it is cor- 
 rupted. 
 
 The corruptions of Christianity, with the 
 spirit of immorality, irreligion, and infidelity, 
 being thus prevalent, we are imperiously called 
 upon to exert ourselves in defence of our holy 
 religion. And if with us, Christianity have not 
 " to wrestle with principalities and powers," 
 yet there are not wanting opposers of our faith, 
 formidable for their abilities, and indefatigable 
 in their attempts to subvert it : men, who have 
 done all which the united force of wit and 
 learning could accomplish, to root out Christi- 
 anity. They tell us, that Revelation is but 
 a pretence to induce obedience to the civil 
 power; that it is state policy, nothing else; 
 forgetful, that if Christianity be necessary for 
 the well-being of mankind, it affords a pre- 
 sumption in favour of it's truth; and the argu- 
 ment bears more strongly against these our 
 adversaries, as they consider moral conduct to
 
 17 
 
 be all that God requires. The abuses of 
 Christianity are represented as Christianity 
 itself, and made a pretence for rejecting it. 
 But if every religion is to be rejected on account 
 of its corruptions, we must set down in com- 
 plete scepticism. Scruples are infused into the 
 mind by subtilties and misrepresentations ; and 
 when doubts are once raised, the business of 
 the infidel is in a great measure accomplished. 
 He tells you his pursuit is truth only; and 
 appears to lament that he can find nothing but 
 difficulties and uncertainties in the evidences of 
 Revelation ; verifying the observation of Solo- 
 mon, that " a scorner seeketh wisdom, and 
 findeth it not." The Gospel of Christ is 
 affected to be commended, at the time when 
 every art is employed to degrade it ; and thus, 
 as the Apostle expresses it, "by good words 
 and fair speeches, the hearts of the simple are 
 deceived." Christianity has nothing to fear 
 from a candid examination into the grounds of 
 it's authority ; indirect attacks are most dan- 
 gerous. A sarcasm is not so easily answered 
 as an argument : " Produce your cause, saith the 
 Lord; bring forth your strong reasons, saith 
 the God of Jacob." Ridicule, the last effort 
 of Infidelity, is opposed to direct evidence, under 
 a vain persuasion, that where nothing is at- 
 tempted to be proved, there can be no refu- 
 tation ; endeavouring to shake the faith of the 
 believer, by this shameful and flimsy artifice,
 
 18 
 
 And to further the views of the infidel, num- 
 bers of loose and impious books are circulated 
 with great industry, tending insensibly to 
 corrupt the mind; and inculcating principles 
 which fall in with the wishes and vices of men, 
 they become a sacrifice to the arts of the wicked. 
 And here, we lament to say, even the Historian 
 comes forward to lend his assistance, by artful 
 insinuations against the evidences of our religion, 
 and an attempt to undervalue it's power, from 
 the lives of some of it's unworthy professors. 
 But the corrupt lives of those who profess 
 Christianity, furnish no objection to the purity 
 of it's tenets. When a man's practice does 
 not agree with his professions, a charge of 
 inconsistency lies against the man, but no 
 argument is thence offered against the truth or 
 utility of the doctrines which he professes. 
 It was urged against some of the ancient 
 philosophers, that they did not follow their 
 own precepts ; but the wise properly rejected 
 this as an argument against their philosophy. 
 The bounties of Providence are daily abused, 
 but they are still bounties. 
 
 We are aware of the difficulty of counter- 
 acting the baneful effects which mistaken 
 notions of Christianity, and a spirit of infidelity d , 
 
 ,! If our efforts were ever necessary, it is now, when Christianity 
 is made subservient to philosophy, and the reason of" man is put 
 in opposition to the word of God; when Atheism is openly 
 professed and systematically diffused, and the judgments of th 
 '-old are abroad on the earth.
 
 19 
 
 have produced on the minds of the unlearned 
 and unwary; but that difficulty should increase 
 our activity. The great earnestness employed 
 to subvert our faith in Christ, should awaken 
 us into a zeal, tempered with moderation, to 
 support the cause and interests of our holy 
 religion. The trust to preserve Christianity 
 pure, and promote it's due influence in the 
 world, is more particularly committed to us. 
 Let us, therefore, " take heed, that he whose 
 own the sheep are not," does not scatter them; 
 and when called upon to give an account of 
 our stewardship, let us be prepared to answer, 
 " of them which thou gavest me, have I lost 
 none." The office of Ordination carefully pe- 
 rused, will remind us of our duties, and of the 
 professions we made when admitted to our 
 sacred calling. In the ministry of the Gospel, 
 we have to inform the unlearned ; support the 
 weak; encourage the fearful; rouse the care- 
 less; reprove the reprobate, and convert the 
 infidel. Some must be reclaimed by exposing 
 the fatal consequences of their conduct ; some 
 by the alluring promises of the Gospel; and 
 some by expounding the reasonable grounds of 
 our belief. Having to encounter the infidel on 
 the one hand, and the enthusiast on the other, 
 let us "be always ready to give an answer to 
 every man, who asketh a reason of the hope 
 that is in us." The present state of the world 
 requires all our circumspection, and more than
 
 20 
 
 ordinary activity in the faithful discharge of our 
 religious obligations. Our united endeavours 
 are become necessary ; the enemy is active, and 
 we must be vigilant. Let us not, like the 
 treacherous disciple of our Lord, deliver him 
 into the hands of his enemies ; nor, like those 
 of his more faithful companions, fly and leave 
 him there. Having put our hands to the 
 plough, we must not look back. It was Christ 
 who planted, but w r e must water. We must 
 contend for " the faith once delivered to the 
 saints." We must be "instant in season and 
 out of season." We must " become all things 
 to all men, that we may by all means gain 
 some." When St. Paul preached to the Jews, 
 he reasoned with them out of their own Scrip- 
 tures; when he w r ould convert the heathens, 
 he appealed to their own writers, and argued 
 upon their own principles. As the seed is 
 sown in different soils, to produce fruit, the 
 cultivation must vary accordingly. *' Him that 
 is weak in the faith, let us receive, but not to 
 doubtful disputations." Let us avoid what 
 " ministers questions rather than godly edify- 
 ing." Let us by argument, endeavour to recover 
 those who have been led astray by false rea- 
 soning. And in respect to the bulk of man- 
 kind, let us, by the rectitude of our lives, show 
 them that we are in earnest. Let the precepts 
 we inculcate, be enforced by a suitable be- 
 haviour, and the world will be disposed to give
 
 21 
 
 us credit, that our belief is well grounded. 
 Let us exhibit Christianity in our lives and 
 conversations ; remembering that we are as 
 " a city set on an hill," and " cannot be hid." 
 We may lead others into the way of holiness 
 by example, when argument would only per- 
 plex. Let us not by our conduct, lay a 
 stumbling-block in the way of the weak ; nor 
 give occasion to those who " set in the seat 
 of the scornful," to promote the views of the 
 infidel. One bad example may do more injury 
 to the cause of religion, than an hundred good 
 ones can repair. It gives great offence to the 
 serious ; shocks the faith of the weak brethren ; 
 and sinks the doubtful into infidelity. Men 
 will have a favourable opinion of that religion, 
 which brings forth " the fruit of good works." 
 A life well spent in discharging the duties of 
 Christianity, will be the most powerful argu- 
 ment with the unlearned, for the truth of our 
 holy religion. " Let us," then, " take heed 
 in the ministry which we have received in the 
 Lord, that we fulfil it;" for "of stewards, 
 it is required that a man be found faithful." 
 
 An important part of our duty, but too much 
 neglected, is privately to rebuke vice, profane- 
 ness, and immorality, in whomsoever found ; 
 for here, we must be no respecters of persons. 
 And our obligations to the performance of this 
 duty become altogether indispensible in respect 
 to those whose conduct calls loudly for reproof
 
 22 
 
 and exhortation, and who never attend the 
 public service of God, to hear their duties stated 
 and enforced. Let us not be unconcerned 
 spectators, when we see gross violations of all 
 moral and religious duties. The Apostle says, 
 " If any man obey not our word, note that 
 " man, and have no company with him, that. 
 " he may be ashamed. Yet count him not as 
 " an enemy, but exhort him as a brother." 
 We must not " speak peace, where there is no 
 peace." Speak and reprove freely, but tem- 
 perately. " When," saith the Prophet, " I say 
 " unto the wicked, thou shalt surely die, and 
 " thou givest him not warning, nor speakest 
 " to warn the wicked from his wicked ways 
 " to save his life, the same wicked man shall 
 " die in his sins, but his blood will I require 
 " at thine hand." Private exhortation is as 
 much a part of our duty, as public preaching ; 
 but when applied, it must be done in the spirit 
 of brotherly love; in Christian charity. And 
 as the performance of this part of our duty- 
 requires great delicacy and address, proper op- 
 portunities and occasions must be sought for 
 and embraced, to give due effect to our admo- 
 nitions. Let us reprove, rebuke, exhort ; 
 " not with eye-service as men-pleasers, but in 
 singleness of heart, fearing God." 
 
 Want of proper instruction at an age when 
 the principles of religion might be engrafted 
 so as to produce the " fruit of good works,"
 
 23 
 
 frequently leads men, whatever may be their 
 professions, to " live without God in the 
 world." And although the unlearned may 
 not be able to examine and clearly comprehend 
 the evidences of religion, yet a great many 
 arguments may be offered, even to such, suffi- 
 cient to convince them of the reasonable grounds 
 of our belief in Christianity, and the utility of 
 it's precepts, and thence to guard them against 
 the snares of those who lie in wait to deceive. 
 From the works of nature, we may lead them 
 to the belief of a God, and when that notion 
 is well grounded, the truths of Revelation will 
 easily find admission into the mind. It will 
 not be difficult to show them, that many of 
 the most important transactions which ever 
 happened in the world, were foretold long 
 before they came to pass, and thus convince 
 them of the foreknowledge of God ; and 
 hence, that he is no unconcerned spectator of 
 our actions. We may make them sensible of 
 his providence and goodness, by the regular 
 provision he makes for the animal creation, 
 " giving us rain from heaven, and fruitful 
 seasons." They may be taught to feel the 
 excellency of the Christian religion, by laying 
 before them the life of our Saviour; that he 
 was regular in acts of prayer and devotion to 
 God ; patient and meek under the greatest 
 provocations ; humble and resigned to the 
 Divine dispensations ; that he enjoined nothing
 
 24 
 
 but what he practised ; led a life of innocence; 
 came to call sinners to repentance, and show 
 them the way to eternal life. That every 
 good man was the object. of his love; every 
 wicked man, that of his compassion. And in 
 the precepts he enjoined, we find no marks of 
 worldly considerations. He taught us first to 
 seek the kingdom of God and his righteousness; 
 to do to others, as we would they should do 
 to us; to love our neighbour as ourselves; to 
 render good for evil ; to praise God for all his 
 mercies and blessings ; and in whatever we do, 
 to do all to his glory. These things enlarged 
 upon, clearly explained, and delivered in lan- 
 guage adapted to the understandings of the 
 hearers, would carry with them a strong pre- 
 servative against the seducements of the world, 
 and the wiles of the infidel. Christianity, to 
 be practised, requires only to be understood ; 
 it is a reasonable service ; strikes at the root of 
 all corruptions ; provides a remedy for all our 
 spiritual wants ; and prepares us by a life of 
 purity and holiness here, for the enjoyment 
 of God hereafter.
 
 VPPENDIX. 
 
 Cautions against being misled by the Unitarian 
 Interpretation of Scripture. 
 
 Lhe eternal existence of God, his nature 
 and many of his attributes, are incomprehen- 
 sible to man a . The Scriptures represent God 
 
 The consistency of the foreknowledge of God with the 
 tree- will of man, in the sense in which the prescience of 
 God has been understood, is one of those things which has 
 generally been considered inexplicable. The prajsciencc of 
 :he Deity, however, may be put in a light, which, consistently, 
 as it seems, with all due reverence to God and the perfection 
 of his attributes, appears to remove the difficulty ; whether 
 it may be admitted, must be left for consideration. We are 
 informed, that God spares when we deserve punishment, 
 and in his wrath, thinketh upon mercy. He is also said to 
 give us a greater or less measure of his assistance. When 
 he forgives a sincere penitent, he relaxes in the exercise of 
 his justice, for in his sight no man living can be justified. 
 From these and various other expressions in Scripture, it 
 appears, that in the purposes of God, the suspension or 
 limitation of the exercise of one attribute, may be necessary 
 for admitting the exercise of another. If God see it proper 
 to punish a man for his faults, he cannot exert his mercy to 
 counteract that punishment. In merely physical matters, 
 there may be no limitations of his power ; the systems of 
 
 bodies
 
 26 
 
 as One; they also speak of Three Persons, by 
 whose co-operation the government of the 
 
 bodies in unbounded space, may, without any interference, 
 be extended at the will of the Deity ; but in the exertion of 
 his moral attributes, acting as it were together for the 
 greatest good, limitations or suspensions may be necessary, 
 to produce the best effect. When we say God can do 
 every thing which is possible, he limits that possibility by 
 what is fit and right to be dune. Now it implies no imper- 
 fection in the power of God, that man should be a free- 
 agent, since, if he be, God made him so. In fact, if man 
 be not free, he is not an agent, but a mere instrument, and 
 consequently no more accountable for his actions, than a 
 sword is for killing a man, or a falling stone for crushing 
 him to death. But it is said, that if God foresee he must 
 influence, because that which he foresees must be certain 
 in the event, which it could not be, if the event were 
 altogether under the direction of another Being endued with 
 free agency ; thus free agency and foreknowledge are thought 
 to be incompatible. Here we may apply what has been 
 premised, that if God should think proper to make man 
 a free agent, he may suspend or limit the exercise of his 
 faculty of prescience, supposing in this case, such to be 
 necessary, for we here go upon that supposition. We are 
 assured from Scripture of the praescience of God ; every 
 prophecy which we have seen fulfilled, is a proof of this. 
 In the rise and fall of nations, in public blessings and 
 calamities, and whatever may respect the general state of 
 human affairs, and occasionally what may in these cases 
 respect individuals, all these and other matters, in which the 
 general welfare is concerned, are undoubtedly foreseen and 
 under the direction of God ; but individually, as matters 
 simply between God and man, as what may regard his 
 eternal state, man is undoubtedly a free agent, and it does 
 not appear to be derogatory to God, if he here be pleased 
 not to exert his attribute of prescience, this appearing to be 
 
 a case
 
 27 
 
 moral world is carried on, all things relating to 
 man in his moral capacity being stated as under 
 
 i case similar to that of suspending the exertion of some 
 of his attributes to make room for the exercise of others, in 
 circumstances where the dispensation of God may require 
 it. But during this suspension or limitation, granted to take 
 place, God still sees how man acts, and he remains equally 
 at the disposal of God, as if he were then under his 
 direction : Thus man is never out of the hands of his Maker, 
 being always subject to his control, and at the same time 
 continues a free agent, and therefore a proper subject of 
 reward and punishment. To constitute free agency, what- 
 ever may be necessary can argue no imperfection in the 
 admission, since, to accomplish an end, the necessary means 
 must be employed. Here necessity removes the difficulty in 
 respect to what might otherwise be considered as operating 
 against the perfection of God's attributes. If on certain 
 occasions, God see it proper not to exercise his justice or 
 his mercy, we still consider these attributes in him as perfect: 
 why, then, not say the same of his pra\science ? To do 
 every thing which is proper in the accomplishing of those 
 purposes which God may think fit to execute, constitutes 
 perfection. With God, every thing which is proper, is 
 every thing which is possible. When we say all the attri- 
 butes of God are perfect, we mean that he can and that he 
 Hoes always exert them for the best possible ends. Speaking 
 of God. possibility is always in subordination to propriety 
 to what is fit that God should do. God can do no evil, 
 but we do not thence say that his power is under any control. 
 Admitting then what is here advanced, the free agency of 
 man appears to be consistent with the prescience of God. 
 On this subject, however, we must speak with great reve- 
 rence and caution ; for after all our attempts to solve what 
 has been considered as an inconsistency, there may be no 
 contradiction. " Man seeth not as God seeth." In our 
 attempts to reconcile apparent inconsistencies, we may
 
 <28 
 
 their direction and influence. This has created 
 a difficulty, but it is a difficulty arising from 
 our inability to comprehend the things spoken 
 of. Whether the union be in essence, or in 
 co-operation ; how we are to understand the 
 connection, or what mav be the relation of 
 the Three Persons constituting the Divine go- 
 vernment, we presume not to form even a 
 conjecture. Here we declare our perfect ig- 
 norance; and on this subject we wish to speak 
 only the language of Scripture, not venturing 
 to go a step further than we are thereby 
 warranted ; and we protest against any expla- 
 nations being imposed on us, knowing how 
 easy it is to give an absurd meaning to any 
 thing, and then turn it into ridicule. Admitting, 
 then, the Divine authoritv of the Old and New 
 Testament, whatever may be there taught re- 
 specting this doctrine, we are bound to receive; 
 for it being altogether a matter of revelation, 
 neither reason nor natural religion can give us 
 
 be fighting with a phantom of our own raising. It takes 
 away, however, the force of a difficulty as an objection, if 
 we can show how it may be solved. That freedom of will 
 is necessary to render man an accountable being, is evident 
 from hence, that a being who acts only as he is acted upon, 
 is a mere machine ; for to oblige a being to act, transfers the 
 action and all it's consequences, to him who imposes the 
 obligation. To adore, to praise, to give thanks, and render 
 all such services to God as can be acceptable to him, and 
 be the ground of reward to the agent, necessarily implv 
 freedom of will in him who offers them up.
 
 29 
 
 any assistance. We are not allowed to say, 
 I do not comprehend, therefore I cannot be- 
 lieve; for on that ground we might deny the 
 existence of God, lie himself being the greatest 
 mystery b . Man perplexes himself with diffi- 
 culties, when he should be consulting evidence 
 to establish his belief. If in revealed religion, 
 we reason on the propriety of God's dispen- 
 sations, or in natural religion, on causes, we 
 are in danger of being led towards Deism in 
 the former case, and Atheism in the latter. 
 Hence, for instance, Dr. Priestly (as we may 
 
 ! ' A mystery in religion, is either what we have no ability 
 to comprehend, or what cannot be understood without a 
 Divine revelation. It seems to be the term mystery ^ which 
 gives so much offence ; for no objection can be made to its 
 signification. A certain man who was blind from his birth, 
 feeling, as he said, no imperfection in himself, thought, for 
 a long time, he was imposed upon, when talked to about 
 the sense of seeing ; bin was at length thus convinced : 
 " I was put,"' said he, " at a distance from another person, 
 " yet he would tell me every thing T did ; whether I stood 
 "or sat; held up my hand, or sot it down; and the like ; 
 " whereas I could tell nothing he did, unless I felt him with 
 " my hands." Thus he was made sensible of the existence 
 of something, which to him was totally incomprehensible. 
 In respect to the admission of what cannot be understood 
 without further explanation, do not <we in the exercise of 
 parental authority, require obedience, before the reasons of 
 our precepts are understood ? Why then deny the same 
 right to the great Parent of mankind ? When our Saviour 
 uttered dark sayings, his disciples did not forsake him ; they 
 still believed him to be the Son of God. The " secret 
 things belong unto the Lord our God ; but those things 
 which are revealed, belong unto us."
 
 30 
 
 judge from his own statement 6 ,) fell from the 
 height of Calvinism to the borders of natural 
 
 c Dr. Priestly, in his Letters to a Philosophical Unbeliever, 
 says, he was once a " Calvinist, and that of the straitest 
 sect;" afterwards, he adds, he "became an high Arian, 
 " next a low Arian, and then a Socinian, and in a little time 
 <c a Socinian of the lowest kind," in which Christ is con- 
 sidered as a mere man, the son of Joseph and Mary, and 
 naturally as "fallible and peccable as Moses or any other 
 prophet." And after all, he tells us, [Defence of Unitar. 1787. 
 p.lll.) that he " does not know, when his creed will be 
 fixed." Thus (as Dr. Magee observes) his Bible, like his 
 almanac, is suited only to a particular season. After, how- 
 ever, rendering suspicious the moral character of our Saviour, 
 we think he could not go much further. " Their device is 
 only to put him out, whom God will exalt." Dr. P. began 
 the study of the Scriptures at an early age, and yet when 
 he wrote the above-mentioned Defence, he had no fixed 
 creed. As a natural philosopher, his writings show him 
 to have been a man of great penetration, expert in investi- 
 gation and deducing conclusions ; notwithstanding which, 
 having studied Christianity the greater part of his life, he 
 was not able to establish his faith. Whatever was the cause, 
 he was no Christian philosopher. As a teacher of Christi- 
 anity, we might justly have said to him, " Why dost thou 
 teach my Jaws, and take my covenant in thy mouth r" 
 "thou which teachest another, teachest thou not thyself r" 
 Difficulties arise in the word of God which human reason 
 cannot explain, and in his works, which are unaccountable; 
 so God is rejected in the latter case, and the mysteries of 
 religion in the former, for the vain purpose of removing the 
 difficulties. This is like supporting the world on an ele- 
 phant, and the elephant on a tortoise. Dr. P. has given 
 us the following summary of the system of education in 
 the Academy at Hackney, over which he presided : " In my 
 u time, the Academy was in a state peculiarly favourable 
 
 " n>
 
 31 
 
 religion ; and Mr. Hume was led to Atheism, 
 from his inability to aecount for the order of 
 the physical world. Men do not consider, 
 what they ought seriously to consider, that in 
 disputing against what they do not comprehend, 
 they may be impeaching the wisdom and 
 goodness of God. 
 
 The Second Epistle of Paul to the Co- 
 rinthians concludes with these words: "The 
 ' grace of our Lord Jesus Christ, and the love 
 1 of God, and the communion of the Holy 
 ' Ghost, be with you all." Here the Father, 
 
 (i to the serious pursuit of truth, as the students were about 
 " equally divided upon every question of much importance, 
 " such as Liberty and Necessity, the Sleep of the Soul, 
 " and all the articles of theological orthodoxy and heresy ; 
 " in consequence of which, all these topics were the subjects 
 " of continual discussion. Our tutors were of different 
 " opinions : Dr. Ashworth taking the orthodox side, Mr. 
 " Clarke the sub-tutor, that of heresy, though always with 
 " the greatest modesty." Thus, the most difficult and im- 
 portant matters which can engage the attention of man, 
 were to be decided by the wrangling of ignorant boys. 
 Again, " there was no provision for teaching the learned 
 " languages. We had even no compositions, or orations, in 
 " Latin. Our course of lectures was also defective, in con- 
 " taining no Lectures on the Scriptures, or on Ecclesiastical 
 " History; and by the students in general (and Mr. Alexander 
 *' and myself were no exceptions,) commentators in general, 
 " and ecclesiastical history also, were held in contempt." 
 That this system of education should lead to scepticism 
 and infidelity, is not to be wondered at ; accordingly, Mr. 
 Belsham admits that the pupils had gone beyond their 
 tutors a little too far.
 
 32 
 
 Son and Holy Ghost are distinctly and sepa- 
 rately included in the recommendation; we are 
 made equally interested in them all, and there- 
 fore must regard each as equally entitled to 
 the appellation of person ; if we consider the 
 Holy Ghost only as an attribute of the Father, 
 it is included in the Father. Again, (Jude 20, 
 21.) " but ye, beloved, building up yourselves 
 " on your most holy faith, praying in the Holy 
 " Ghost, keep yourselves in the love of God, 
 " looking for the mercy of our Lord Jesus 
 " Christ, unto eternal life." Here we are 
 desired to apply to God, to the Son and to the 
 Holy Ghost, for assistance in the great work 
 of our salvation. And Jesus, in his last address 
 to his disciples, commands them to go and 
 teach all nations, and " baptize them in the 
 Name of the Father, and of the Son, and of 
 the Holy Ghost;" here, three persons are 
 clearly implied, and included in the office of 
 Baptism. A distinction of persons is also 
 pointed out in the following text: ''Through 
 the Son we have access by one Spirit unto the 
 Father" (F,ph. ii. 18.). Further, (John xiv. 2( 
 xv. 2(j.) " the Comforter which is the Holy 
 Ghost, whom the Fatiier will send in my Name, 
 he shall teach you all things" " I will send 
 unto you from the Father, the Spirit of Truth 
 who proccedeth from the Father, he shall bear 
 witness of me." Dr. Watts here observes, 
 that the word he in Greek is cKeTvos, which is
 
 S3 
 
 always used for a person. The same Greek 
 word is also used for the Holy Ghost in chap, 
 xvi. 8, 13, 14. We are also said to be created 
 by God, redeemed by his Son, and sanctified 
 by the Holy Ghost; distinct personal actions 
 are ascribed to them all, and such as cannot be 
 attributed to each of them ; and to the two latter, 
 the Scriptures have applied the highest titles and 
 properties of God; many things are spoken of 
 them, which cannot be applied to any created 
 being* 1 . To bring mankind, then, to a state 
 of immortal happiness, it is manifestly pointed 
 out to be by the joint influence of three Divine 
 Persons ; and our duties to each arise out of 
 the relations in which thev stand to us. In 
 this there is no mystery. But as the Deity is 
 not represented as a being distinct from these 
 three Persons, how they may be united in a 
 common nature, or in what sense we are to 
 understand their union, we attempt not to 
 
 d To the Son and to the Holy Ghost are applied, the name 
 Jehovah (the peculiar name of Goo), the attributes of omni- 
 science and omnipresence, to each we are dedicated, etc. &c. 
 Now if Christ and the Koly Ghost were not partakers of 
 the Godhead with the Father, if they had not some com- 
 munion in the Divine nature, God, who is said to be jealous 
 cf his honour j and who ivill not give his glory and his .Name to 
 another, would never have laid such a stumbling-block, such 
 a snare in our way, as must naturally lead us into idolatry 
 to consider and to worship the Creature as the Creator. 
 The consequences to which principles lead, is frequently the 
 best way to settle the question. 
 
 1
 
 u 
 
 explain; we pretend not to be wise " abovfr 
 that which is written." 
 
 In the interpretation of the sacred Scriptures, 
 we should not suffer ourselves to be biassed 
 by preconceived notions; all disputes among 
 Christians should be forgotten, and we should 
 come prepared with candour and simplicity ot 
 mind, readily to admit whatever appears to be 
 the true interpretation. The literal sense is 
 not to be departed from, but where the figu- 
 rative interpretation can be clearly justified, 
 the former construction being agreeable to 
 common usage, particularly in practical matters. 
 Metaphorical language is never to be admitted 
 in opposition to the general tenour of Scripture, 
 agreeably to which we must always make our 
 determination, that being our safest guide in 
 all difficulties. We must attend to the main 
 scope and intention of the writer, not insist on 
 single words or detached sentences. A text 
 taken by itself, may be explained in a sense 
 very different from that which the context gives 
 it, and which the general tenour of Scripture 
 may require. Our interpretations therefore 
 must be made from an enlarged view of the 
 Sacred Writings. The word of God must be 
 consistent; and this gives the Scriptures a 
 ground of interpretation which cannot w r ith 
 safety be applied to profane authors. Consi- 
 dering the Scriptures as the oracles of God, 
 vc must admit that interpretation only, which
 
 35 
 
 exhibits Christianity as a consistent scheme, 
 worthy of it's Author, and conformable to the 
 ancient prophecies respecting that dispensation. 
 Thus we " shall do nothing against the truth, 
 but for the truth." The Gospels contain di- 
 rections for the conduct of our lives; circum- 
 stances relating to Jesus Christ, his nature and 
 character; relations of his miracles; censures 
 on the conduct of the Jews ; prophecies re- 
 specting their future state ; parables applicable 
 to their conduct towards our Lord, and de- 
 scriptive of circumstances relating to his king- 
 dom ; with an account of his trial, death, 
 resurrection and ascension into heaven. Most 
 of these things required to be delivered in plain 
 language; and accordingly the plain, simple 
 construction is satisfactory, requiring no figu- 
 rative interpretation, the parables and some 
 other instances excepted, where the language 
 is clearly metaphorical. The doctrines and 
 duties of Christianity were not delivered with 
 an intention to puzzle; religion was not meant 
 for the trial of a man's ability ; disputes, how- 
 ever, are here too often kept up from the pride 
 of the learned. The drift of every practical 
 discourse is generally so clear, as not easily to be 
 misunderstood : of collateral matters, the mean- 
 ing is not always so plain. The history of our 
 Saviour should be read as we would read any 
 other historv ; we should not seek for hVurative 
 explanations, when the literal meaning conveys
 
 36 
 
 a sense consistent with the general tenour of 
 the Sacred Writings; and this would be done 
 by those who are not biassed by preconceived 
 opinions, and who have no hypothesis to defend. 
 Of our interpretations of the Sacred Writings, 
 we are told, this is inconsistent with the good- 
 ness ot God, that with his mercy; and here you 
 make his dispensations unreasonable; these there- 
 fore must be explained away, as not agreeable 
 to the wisdom of num. The evil is, men first 
 reason on the facts, get wrong notions into 
 their minds, and then the plain sense of Scrip- 
 ture is perverted, to defend their sentiments; 
 this lies at the bottom. They begin by con- 
 sidering, whether, and how far, they stand in 
 need of assistance; and assigning to Christ a 
 corresponding character, their ingenuity is 
 employed in bringing the language of Scripture 
 to support it. But the obvious interpretation 
 of the Sacred Writings, with the generally 
 acknowledged figurative parts, make a con- 
 sistent scheme, worthy of God and conformable 
 to his promises, which no other interpretation 
 will; anil this affords no small argument, both 
 of the truth of such an exposition, and of the 
 Scriptures. 
 
 The Hpistles (o the different Churches after 
 they had been planted, were to correct the 
 errors which had crept into them, and to con- 
 vey iurlher instructions relative to the nature 
 and oihYc of Christ and the Holy Ghost.
 
 o7 
 
 Teaching and explaining require to be done in 
 plain language: for to put a different con- 
 struction upon words from what they simply 
 express, leaves room for contention, and leads 
 to error. The Apostles, in their different 
 epistles written at the promulgation of Christi- 
 anity to satisfy the doubts of their converts, 
 and convey to them a further knowledge of the 
 new covenant, would undoubtedly be extremely 
 cautious what language they used ; they would 
 certainly employ such as would be understood 
 by those to whom the epistles were directed ; 
 more particularly, as they contained some of 
 the most important doctrines of Christianity, 
 not before promulgated. And this appears to 
 have been the conduct, not only of the Apostles, 
 but also of the Evangelists. With the Gnostics, 
 the Logos was the offspring of the only begotten 
 of God; with the Jews, it was the visible Je- 
 hovah; the angel of the covenant. Bishop 
 Pearson says, that the Jews both before and 
 after the time of our .Saviour, understood it 
 of the Messiah; and further observes, that 
 St. John chose to speak of Christ as the Logos, 
 because neither of the names Jesus or Christ, 
 would reach the creation; *' therefore," saith 
 he, " he produced a name of his, as yet un- 
 " known to the world, or rather not taken 
 " notice of, though in frequent use among the 
 " Jews, which belonged unto him who was 
 ' made man, but before lie was so." (Expos.
 
 38 
 
 p. 117.) In the Tergum of Jonathan, the 
 words, " the Lord said unto my Lord, sit 
 thou," &c. are thus rendered ; " The Lord 
 said unto his Word, sit thou," &c. Philo the 
 Jew calls him by whom God made the world, 
 " the Word of God," and " the Son of God." 
 Julian calls Christ " the Word" Tertullian 
 tells the Pagans, that by their Philosophers, 
 " the maker of the world was called Logos." 
 In short, there is such a simplicity and plainness 
 in the Gospel of St. John, that it is altogether 
 improbable he should in the very beginning 
 thereof, and in a matter of such moment, have 
 expressed himself ambiguously, or in any man- 
 ner by which he was likely to be misunder- 
 stood. In his First Epistle, chap. ii. 2. he 
 tells us, that " we have an advocate with the 
 Father, Jesus Christ the righteous, and he is 
 the propitiation for our sins." Dr. Macknight 
 here observes, that " the word 'Wctcr/mos is no 
 " where found in the New Testament but in 
 " (his passage, and in chap. iv. 10. But it 
 " occurs often in the LXX. translation of the 
 " Old Testament; where it signifies, a sacrifice 
 " of atonement. Thus, Levit. vi. 6, 7. Numb. 
 " v. 8. Kpios IXaa-fjiov, is a ram for a sin- 
 '' offering. And Ezekicl xliv. 27. Trpoa-cpepfAi/ 
 " iXacrfiov is, to offer a sin-offering. In con- 
 " sideling the death of Christ as a sacrifice for 
 ,v sin, John, like the other apostles, followed 
 In'- Master, who in the institution of his
 
 39 
 
 " Supper, directed his disciples to consider it, 
 " as designed to bring to their remembrance 
 <; his blood shed for many for the remission of 
 ' sins" Respecting, then, the Divinity of 
 Christ, and his atonement 6 , we see a language 
 employed which was perfectly well understood. 
 Great care seems to have been taken not to 
 mislead in the most important articles of our 
 
 c Some who deny the doctrine of atonement, admit that 
 of intercession ; a mediator is therefore still thought neces- 
 sary. Now in reconciliation by intercession, the difficulty 
 is the same as in that by atonement, there being no more 
 apparent connection between the cause and effect in the 
 former than in the latter case, the want of which is the great 
 stumbling-block to the philosophical Christian. The Scrip- 
 tures expressly state that Christ was the " Mediator between 
 God and Man," and in every mediatorial scheme, there is 
 the same difficulty. God forgave Abimelech on the prayer 
 of Abraham, and the friends of Job on the ground of his 
 petition. Here God prescribed the mediation, in which we 
 see no more connection between the means and the end, 
 than in the doctrine of atonement. These instances go 
 directly to prove, that our ignorance how such a connection 
 may exist, is no ground for rejecting the means employed. 
 Dr. Priestly himself says, the only " reason why God treated 
 " Christ, who was an innocent person, as if he had been a 
 u sinner, suffering him to be put to an ignominious death, 
 " was, that we might by his Gospel become righteous ; " 
 what here is the connection between the death of Christ and 
 our becoming righteous ? 
 
 See Dr. Magee's very admirable Work on " the Scripture 
 Doctrines of Atonement and Sacrifices," where the Reader 
 will see all the disputed texts on these subjects very satis- 
 factorily explained, and the orthodox interpretation esta- 
 blished!
 
 40 
 
 salvation. Dr. M. also observes, that '*' the 
 " only foundation, on which the doctrine of 
 " Revelation can be securely built, is the Scrip- 
 " tures, understood in their plain grammatical 
 <l meaning." We do not deny the Apostles 
 ever used figurative language, they employed 
 it very frequently. St. Paul, particularly in his 
 Epistle to the Hebrews, uses a great deal of 
 that language, and he could do no otherwise. 
 He is there endeavouring to convert the Jews 
 out of their own writings, and these were 
 highly figurative ; he was therefore obliged to 
 use such arguments and language as they would 
 admit, and to which they had been accus- 
 tomed. We only contend, that there would 
 be no unnecessary use made of metaphorical 
 language, under the circumstances in which 
 the apostles might be called upon to address 
 their new converts ; and when such language 
 was employed, that it would not be obscure, 
 nor done in an inconsistent manner. For 
 instance, of two parts of a sentence put in 
 opposition to each other, one would not be 
 intended to be understood literally' and the other 
 figuratively; yet in the passage wherever Christ 
 is said to " come from God," and was " going 
 to God," the Unitarian explains the first figu- 
 ratively, and the second literally; a liberty 
 which nothing can justify, and contrary to 
 their own practice on another occasion ; " ye 
 are from beneath, 1 am from above." here
 
 41 
 
 they say both must be understood figuratively, 
 because the first must f . We do not deny, 
 however, that there are any difficulties now 
 existing in the New Testament ; there are 
 many texts, of which the learned are still 
 divided in their opinions, more especially in 
 the writings of St. Paul, where we rind the 
 
 1 To promote the views of the Unitarians, they have lately 
 published what is called " An improved Version of the 
 New Testament, upon the Basis of Archbishop Newcome's 
 new Translation, with a corrected Text, and Notes critical 
 and explanatory." The Archbishop gave what lie conceived 
 a faithful translation of the New Testament, without suffering 
 himself to be influenced by any schemes of doctrine which 
 have divided the Christian world. We are assured that the 
 editors have adopted this translation and Griesbach's text. 
 But the authority of the Archbishop extends only to thi se 
 texts, which appear to support the Unitarian. In fact, the 
 edition has no fixed basis. We wish not to use harsh 
 language, but the title of the book is a deception ; it is an 
 imposition on the world, and the conduct of the Editors 
 cannot be too severely reprobated. It is stated in this 
 translation, that it has not been the intention " to exhibit 
 a version critically correct in every minute particular," and 
 that " verbal criticism had of course not been attended to in 
 the degree that some might wish and expect ;" that is, in 
 other words, the translation is a loose one, and loose enough 
 ir seems to be. We thus notice the publication, to put the 
 Reader on his guard ; and for the same purpose we have 
 added these Cautions against being misled by the Unitarian 
 Interpretation of the Scriptures ; earnestly recommending 
 the Reader to (( search the Scriptures," to see " whether 
 these tilings be so." See Remarks on the above-mentioned 
 Version, by the Rev. E. Narcs, A.M. Also a Review of 
 the same, in the Quarterly Review, No. I. 
 
 G
 
 42 
 
 greatest obscurities. Sometimes he gives an-* 
 swers to questions he has not stated, and of 
 which we are ignorant, and to difficulties he 
 foresees may arise. Elliptical expressions are 
 very common in his writings, which, however, 
 may be generally filled up by attention to the 
 context. He frequently expresses himself in 
 a concise and apparently unconnected manner, 
 and often inverts the natural order of the sen- 
 tences. Sometimes he uses the oriental forms 
 of speech, which to the unlearned, at least in 
 these times, will be obscure. Some things 
 which at present we do not understand, may 
 be to confute errors that may afterwards arise. 
 These and other matters may not unfrequently 
 render him "hard to be understood;" and 
 might have been intended as exercises for the 
 learned, and an unfailing source of employment, 
 that the study of the sacred Scriptures might 
 never be neglected. Without any want of 
 clearness^ in the writer, length of time may, 
 from various causes, produce obscurities which 
 require great learning and attention to clear up. 
 Some parts of Scripture, now but imperfectly 
 understood, may remain to be explained in 
 a future state ; a great deal of St. Paul's account 
 of the Resurrection cannot be understood till 
 the event takes place. That state of Existence 
 will undoubtedly be filled up with further 
 communications with God, and his works; 
 and whatever information is denied us here,
 
 43 
 
 may and will be afterwards supplied ; for " we 
 " now see through a glass darkly, but then, 
 " face to face; now I know in part, but then 
 " I shall know even as I am known ; " as 
 I myself am known of God, so perfect will be 
 my knowledge of all things in a future state. 
 The duties and fundamental doctrines of Chris- 
 tianity, however, are related in such terms, 
 that to a mind not biassed by preconceived 
 notions, nor perplexed with metaphysical sub- 
 tilties respecting the nature of God, his attri- 
 butes and dispensations, no great difficulties 
 will present themselves. The bulk of man- 
 kind, from the general tendency of the Sacred 
 Writings, have pretty just notions of their 
 Christian duties, and for what cause Christ 
 came into the world. " If the Gospel be hid, 
 it is hid to them that are lost." " The obscu- 
 " rities in the Christian dispensation, like the 
 " darkness of Egypt, blind it's enemies, but 
 tl give light to it's friends." Put the New 
 Testament into the hands of a person who has 
 never before seen it, and is able to judge of 
 what he reads, and ask him, not what his belief 
 of the facts there recorded, is, as that must 
 rest upon evidence for the truth of the facts, 
 but what, from a view of the whole, he con- 
 ceives to have been the intentions of the writers, 
 what are the duties and doctrines there incul- 
 cated, and under what character Christ is de- 
 scribed, and we may venture to rest our cause
 
 44 
 
 on his interpretation. The Prophet, speaking 
 of the Gospel dispensation, observes, " The 
 way-faring men, though fools, shall not err 
 therein." But our Unitarian interpreters seem 
 to agree with Origen, who contend, that " the 
 Scriptures are of little use to those who under- 
 stand them as they are written ;" acknowledging 
 at the same time, that the generality of Chris- 
 tians understood, them in the literal sense and 
 common meaning of the words. 
 
 Acknowledging the Divine authority of 
 Scripture, it must be admitted, that the Sacred 
 Writings contain nothing which necessarily 
 conduces to mislead us ; no relations which 
 in their general tendency can give wrong 
 notions of the character and office of Christ ; 
 that there is nothing systematic of" this kind to 
 be found in Holy Writ; but that everything 
 of this nature would as far as possible be 
 avoided. Now in the Scriptures, we have a 
 regular succession of prophecies, beginning 
 immediately after the fall, and continued for 
 almost Jour thousand years, denoting a future 
 extraordinary Personage who should come to 
 relieve mankind from their spiritual bondage; 
 we see, that a nation and family were selected 
 from whence he was to descend, that at his 
 coming lie might be more clearly ascertained 
 to be the person expected; that a forerunner 
 was appointed to " prepare the way of the 
 Lord:" that his birth was publicly proclaimed
 
 45 
 
 by angels, praising God and saying, " Glory 
 to God in the highest, and on earth peace, 
 good will toward men;" that at his baptism 
 by John, the heavens were opened, and a voice 
 heard, saying, " This is my beloved Son, in 
 whom I am well pleased;" what occasion, we 
 say, for all this regular preparation, this mag- 
 nificent display, if, after all, the person thus 
 designated was a " mere man," " fallible and 
 peccable" like other men; " a man in all 
 respects like to his brethren." Can we have 
 been thus misled by the God of truth ? And 
 yet, if we are to believe Dr. Priestly and Mr. 
 Belsham, this is the case. Farther, Christ, by 
 his death, is represented as making reconciliation 
 for the sins of the world, as atoning for our 
 sins, as giving himself a ransom for us, as 
 healing us by his stripes. Now-, is it not in- 
 credible that the effects of his death should 
 have been thus described, if it were intended 
 only to promote " repentance and amendment?" 
 A studious intention to deceive could not have 
 gone further. Again, when a person is spoken 
 of under different titles, it is the highest from 
 which we must take his character ; a King 
 sometimes acts as a General, and is then so 
 railed, but you still consider him as a King. 
 The humanity and divinity of Christ are both 
 spoken of in Scripture; the dignity of the person 
 is therefore pointed out by the latter title; 
 whereas, our adversaries adopt the former, and
 
 46 
 
 on that only establishes his character. Suppose 
 our Saviour to have partaken both of the divine 
 and human nature, the language of Scripture is 
 intelligible, each denomination being applied 
 to him ; but if lie was " mere man," the lan- 
 guage cannot be justified, as it must then neces- 
 sarily tend to confuse and mislead the Reader. 
 
 In our contest with the Unitarian, we might 
 venture to leave out (without giving up) the 
 disputed texts on which he principally dwells, 
 and defend our opinions upon the declarations 
 made in the other parts of the Sacred Writings, 
 as scarcely admitting any strainings that can 
 give the least shadow of support to our adver- 
 saries; of this ground of defence we have, 
 perhaps, not availed ourselves so much as we 
 might 8 . They attack where they imagine there 
 is at least some room for dispute, to keep out 
 of sight other matters which admit of no cavel- 
 ling. It is a general rule, and can be no where 
 
 f On this ground we may satisfactorily establish the doctrine 
 of faith and ivorks. Throughout the Gospels, good -works 
 are represented as absolutely necessary to procure salvation; 
 there is scarcely a page in which this is not taught and 
 strongly enforced on our practice; it is one of the most pro- 
 minent doctrines of our Saviour ; it is what he more parti- 
 cularly insists upon, as, without which " no man can see 
 the Lord." That faith also is necessary, is agreed upon. 
 Without, then, entering into any disputes about faith and 
 good works, arising from certain texts in the Epistles, we 
 may pronounce them both to be necessary. Either we must 
 admit tlii', or that the Gospels are at variance with the other 
 p.irtN of Scripture.
 
 47 
 
 applied with so much advantage as in the Scrip- 
 tures, that we must explain the obscure parts 
 by those which are more clear. That Christ 
 came to make satisfaction for the sins of the 
 world, is frequently stated, and under various 
 forms; we are assured, that he was the pro- 
 pitiation for our sins that he bare our sins 
 in his own body on the tree that we are 
 bought with a price that he came to give his 
 life a ransom for many that he redeemed us 
 with his blood that if Christ be not raised, 
 ye are yet in your sins. Now, however the 
 meaning of the terms used in some of these 
 expressions, may have been controverted, yet 
 the last text involves no terms wdiich can admit 
 of dispute; a similar text is also found in Rom. 
 iv. 25. These texts contain a declaration in 
 plain language, of the doctrine of atonement. 
 Again, our Saviour says, " This is my com- 
 " mandment, that ye love one another, as I 
 " have loved you. Greater love than this hath 
 " no man, that a man lay down his life for his 
 *' friend." This also is a declaration, unen- 
 cumbered with any terms which can give oc- 
 casion for controversy, that the death of Christ 
 hath, some how or other, operated to procure 
 our salvation. In conformity with this, the 
 Apostle says, " for scarcely for a righteous man 
 " will one die, yet peradventure for a good 
 " man, one would even dare to die : But God 
 " commendeth his love to us, in that whilst we
 
 48 
 
 " were sinners, Christ died for us." On this 
 Macknight (Rom. v. 7, 8.) says, " the dying, 
 " vTrep, for a just man, and for a good man, 
 " is here evidently dving in their room or 
 " stead. And thercfo re Christ dying, vrrep ti/uwv, 
 "for us, hath the same meaning." And he 
 further observes, that " Raphelius in his note 
 " on this verse, from Xenophon, hath shown, 
 " that the phrase died, virep, for us, signifies, 
 " died in our stead." Jesus Christ is expressly 
 stated to be the Saviour of mankind ; but by 
 imposing further duties upon us, had he taught 
 the necessity of repentance only, doing nothing 
 to render it efficacious, he would not have been 
 the Saviour of the world ; on the contrary, he 
 would have increased the difficulty of working 
 out our salvation, and our " last state would 
 have been w r orse than the first." To whom 
 much is given, of him much will be required. 
 Uow h the sufferings of Christ operated to procure 
 
 h Though we cannot say how they operate, it implies no 
 contradiction to suppose they may so operate ; and this, with- 
 out solving the difficulty, is sufficient to do away it's effect 
 as an objection. In human judicature, a man is punished for 
 the sake of deterring others from offending ; and this is 
 allowed to be a wise and necessary provision. This is strict'y 
 a vicarious punishment, not indeed similar to that of Christ 
 suffering for the sins of the world, for Christ died to take 
 away sin ; man dies to prevent it's commission. In both 
 cases, however, one person suffers for the benefit of another. 
 And it may be observed that it implies no contradiction, that 
 in a union of tiie divine and human natures, the latter may 
 suffer without the former.
 
 49 
 
 man's redemption, we hazard no conjecture; 
 we do not undertake to show the connection of 
 cause and effect ; but if Christ be not a Divine 
 person ; if he did not die for our salvation ; if 
 he be not our advocate with the Father, we 
 may venture to assert, that the greater part of 
 the New Testament is not only unnecessary, 
 but is all a delusion, and one of the greatest 
 deceptions ever imposed on the world. 
 
 In our interpretation of particular texts, or 
 when we venture to maintain any opinions, we 
 must remember that we are answerable for all the 
 consequences which may thence be deduced. 
 Let us then, before we promulgate our doc- 
 trines, seriously consider, what inferences can 
 be drawn from them, and whether they may 
 not be turned against ourselves. But our 
 adversaries seem to look no further than the 
 point which upon the occasion they want to 
 establish, unmindful how far their principles 
 may agree with other parts of Scripture, or 
 even with their own opinions elsewhere de- 
 livered. Dr. Priestly admits the redemption by 
 Jesus Christ, but says, it was brought about 
 by the Gospel, as promoting repentance and 
 reformation 1 . Granting the plan of redemption 
 
 1 Dr. P. in his Notes on the Scriptures, says, " Nor did his 
 (f {Christ's) sacrifice consist of such animals as were slaugh- 
 '* tered for this purpose in the earthly sanctuary, but of 
 '* himself. And having offered his own bloody by which a real 
 
 " and 
 
 H
 
 50 
 
 here contended for, John the Baptist was also 
 our redeemer; for he was sent by God to 
 preach repentance and the remission of sins, 
 and urged his hearers to bring forth fruits meet 
 for repentance. The Apostles also may lay 
 claim to the same title, as it was left for them 
 to give such further instructions, as circum- 
 stances might require. Here Dr. P.'s scheme 
 proves too much. Further, on this ground of 
 redemption, how could the coming of Christ 
 operate to the benefit of those who lived before 
 he came, or who never heard his name? How 
 could Christ be said to " have died for all?" 
 Here it proves too little. And we may ask, 
 where, in this case, is the mystery of our re- 
 demption ? Such are the consequences of in- 
 terpreting Scripture, without considering what 
 may be the whole bearing of the exposition. 
 The Doctor says (Notes on the Scriptures) Jesus 
 did not teach any thing properly ?iew; Jesus 
 himself says the contrary, " a new command- 
 
 " and not an emblematical atonement was made, he entered 
 * l into the Holy of Holies, which is Heaven " " As it is 
 *' sufficient for men in general to die once, before the general 
 il Judgment, so Jesus died only once to atone for the sins of 
 " his followers, who expect his second coming, not for the 
 " purpose of offering himself any more, but in a state of 
 " glory, which he will share with his disciples." IJow is 
 this consistent with the above-mentioned scheme of redemp- 
 tion, or with Christ's having made no atonement ? It looks 
 as if the Doctor, near the close of his life, had changed his 
 opinion respecting the office of Christ.
 
 51 
 
 merit I give unto you, that ye love one another;' 1 
 he taught universal benevolence and charity 
 " what new doctrine is this ? " 
 
 Dr. Priestly also asserts, that " the decla- 
 " rations of Divine mercy are made without 
 " reserve or limitation to the truly penitent, 
 " throughout all the books of Scripture, with- 
 " out the most distant hint of any regard being 
 " had to the sufferings or merit of any being 
 " 'whatsoever." We hardly know in what 
 decent terms to speak of this very extraordinary 
 assertion; to say that there is not the most 
 distant hint is certainly false; the plain lan- 
 guage of Scripture is in direct opposition to it ; 
 he may dispute the interpretation, but that 
 very dispute makes against him. We may, 
 however, here set the Doctor in opposition to 
 himself; for he says, " this prophecy seems to 
 represent the death of Christ in the light of a 
 sacrifice for sin." Dr. P. further says, that 
 " Christ being a man who suffered and died 
 " in the best of causes, there is nothing so very 
 ic different in the occasion and maimer of his 
 " death from that of others who suffered and 
 " died after him in the same cause of Christi- 
 " anity, but that their sufferings and death may 
 " be considered in the same light as his" 
 (Theol. Res. vol. 1. p. 39.) We might have 
 asked the Doctor if there was nothing attending 
 his death, very different from whatever attended 
 the death of any other person ; for it is here
 
 52 
 
 not fair to leave out any circumstances, al- 
 though it may be convenient. There was dark- 
 ness over all the land for three hours ; the earth 
 quaked; the rocks were rent ; the graves were 
 opened, and many bodies of the saints which 
 slept, arose, and went into the holy city, and 
 appeared unto many. Did such extraordinary 
 circumstances ever attend the death of anv other 
 person? Further, our Saviour's own words 
 directly contradict Dr. P. "ought not Christ 
 to have suffered these things, and to enter into 
 his glory?" " thus it is written, and thus 
 it behoveth Christ to suffer, and to rise from the 
 dead on the third day." These words imply, 
 that there were great and indispensable reasons 
 for his death and resurrection; something very 
 different in the occasion, from the death of 
 every other person. Mr. Belsham admits that 
 Jesus Christ ascended into heaven, but says, 
 " as we are ignorant where he resides, and how 
 " he is engaged, there can be no proper foun- 
 " dation for religious addresses* to him, nor of 
 
 k As in Mr. B.'s scheme of Christianity, there appears to 
 be no ground for our religious addresses to Christ, so, in 
 conformity with this, he proposes an abolition of the Sabbath, 
 representing it as destructive of religion and morality. He 
 affirms that the Christian religion has not appointed a day for 
 the purpose of Divine worship , nay, that it has expressly 
 abolished such a distinction of d,iys. If our Saviour abolished 
 the observance of the fourth commandment, we may ask 
 Mr. B. what part of the New Testament contains this express 
 
 abolition. 
 
 t
 
 53 
 
 " gratitude for favours received, nor of confi- 
 " deuce in his future inter position in our behalf." 
 Does then the knowledge of ivhere a person 
 resides, entitle us to his favours? On this 
 ground we might deny the Providence of God. 
 Mr. B. describes the Gospel to be nothing more 
 than the Deism of the French Theophilanthro- 
 phists, except in the fact of the death and 
 resurrection of Christ, which, he says, " has 
 proved to us the certainty of a future life." No 
 such thing ; that a man may be raised from the 
 dead, and that he will be raised, are two different 
 things ; Christ's own resurrection, or that of 
 those whom he raised from the dead, prove the 
 former; but we must have his word, and we 
 have his word, for proof of the latter. His 
 death was therefore intended to answer some 
 other purpose, important undoubtedly; and the 
 Scriptures tell us what that purpose was to 
 make atonement for the sins of the world : 
 Here is an object most worthy of such a sacri- 
 fice; and if we reject this, we can assign no 
 adequate reason for his death. The other pur- 
 poses for which he came into the world, might 
 
 abolition. Christ says he came not to destroy the law and the 
 prophets, but to fulfil them. In confirming the moral laws 
 of Moses, the decalogue was necessarily included ; and to 
 confirm that which is already appointed, has all the effect of 
 an original appointment. If the laws which Christ came to 
 fulfil, did not include the decalogue, we are then equally set 
 free from the restraints of all the commandments.
 
 54 
 
 have been accomplished without it; he might 
 have taught us our duties, promised us the 
 assistance of his Holy Spirit to enable us to 
 work out our salvation, raised certain persons 
 from the dead to show the possibility of our 
 resurrection, proclaimed a state of immortality, 
 ascended into heaven, and there became a Me- 
 diator between God and man. May we, then, 
 not ask our adversaries, for what purpose it 
 " behoved Christ to suffer ? " 
 
 To support the doctrines of the Unitarian, 
 figurative expressions are resorted to, whenever 
 the literal meaning stands in his way ; but even 
 this will not always be sufficient; for Dr. 
 Priestly, in his History of the Corruptions of 
 Christianitv, makes this confession: " In this 
 " then let us acquiesce, not doubting but that, 
 " though not perhaps at present, we shall in 
 " time be able without any effort or straining, 
 " to explain all particular expressions in the 
 "apostolical epistles;" an indirect acknow- 
 ledgement that he has sometimes been obliged 
 to strain the Scriptures for the support of his 
 opinions. When he is hard pressed to defend 
 an hypothesis, " he will suppose the verse in 
 question (John vi. ()2.) to be an interpolation, 
 or the apostle dictated one thing, and his ama- 
 nuensis wrote another." Sometimes the Apo- 
 stles are charged with misleading us. The two 
 principal passages relating to the intercession of 
 Christ, are Rom. viii. 3\, and Heb. vii. 25.
 
 55 
 
 Here Mr. Belsham savs, it is difficult to ascer- 
 tain the exact import of the phrase, for " pro- 
 bably the writers themselves annexed to it no 
 very distinct ideas." We had, however, rather 
 trust the authority of Scripture, than Mr. B.'s 
 " probably." When the meaning of a text 
 making against the Unitarian, is too plain to be 
 controverted, the sacred writers are charged 
 with producing " lame accounts, improper quo- 
 tations, and inconclusive reasonings." [Dr. 
 P.'s Twelfth Let. to Mr; Burn.) And in the 
 Doctor's Notes on Scripture, he cautions us not 
 to look on the Apostles as inspired writers, but 
 like other writers, liable to inaccuracies and 
 imperfections. Admitting all this, what con- 
 fidence can we have in the Sacred Writings, 
 and what doctrines may not thus be supported 1 ? 
 
 1 Without entering into any dispute respecting the nature 
 of Christ, considering him as a person appointed by God to 
 give man a more perfect knowledge of his duties, to pro- 
 mulgate a future state, and on what terms we may obtain 
 eternal happiness ; and that in the execution of this office, 
 he chose certain persons to assist him, to be witnesses of 
 what he said and did, to record those things, and to give, 
 after his departure, such further instructions as might be 
 judged necessary ; granting, we say, this as the appointment 
 of God, we are bound in reason to conclude, that God would 
 not suffer them to record any thing relative to those matters, 
 but what was true. The rational Christian must allow this. 
 That in other respects they had the common failings of 
 mankind, they themselves have assured us. 13ut when em- 
 ployed by God to record what was necessary for us and for 
 
 our
 
 56 
 
 And it is further declared, that whatever m 
 Scripture supports any thing but their own 
 system, is either " interpolation, omission, mis- 
 translation, false reading, or erroneous inter- 
 pretations;" by this they get rid of all ortho- 
 doxy, and by such means, they would be great 
 bunglers if they could not. Dr. Priestly con- 
 fesses the literal meaning of " before Abraham 
 was, I am," is, that Christ lived before Abra- 
 ham, and that the Jews so understood it, but 
 that our Saviour did not intend his words to 
 be understood in that sense ; that is, our Sa- 
 viour put a gross imposition on the Jews. 
 Mr. Belsham, however, and Dr. Carpenter ac- 
 knowledge, that " upon supposition Christ's 
 pre-existence and superior nature are true, 
 the Scripture expressions will justify the sup- 
 position." Must not Mr. B. therefore stand 
 condemned on his own evidence, for grossly 
 abusing the established clergy for defending 
 that interpretation, which he himself allows 
 the language of Scripture will justify ? He 
 talks about thousands of the Established Church 
 who think with him, but are deterred by secular 
 
 our salvation, it would be the height of impiety to suppose 
 he would suffer thorn to make a false statement to the world. 
 We may dispute the meaning of certain parts of Scripture, 
 and what is genuine ; but it can never be admitted that the 
 Apostles, appointed by God to reveal his will, actually re- 
 corded or taught any doctrine that was false ; and yet this 
 charge is brought against them by our opponents.
 
 57 
 
 Considerations, from avowing their real rjrin- 
 ciples that our public teachers laugh in their 
 sleeves, and some of them of lawn, at those 
 doctrines which they inculcate from the pulpit* 
 with a pretended earnestness of interested 
 clergy who hold their own doctrines in con- 
 tempt, &c. We may here tell Mr. B. that as 
 lie is not keeper of the consciences of the clergy > 
 he may be bringing against them, accusations of 
 the most serious nature, which, for any thing 
 he knows to the contrary, may be totally false. 
 This is a specimen of his pare and rational 
 Christianity, which, he complains-, " is so far 
 Irom meeting with public encouragement in 
 England, that it is in a state bordering upon 
 persecution." Now, although the law may not 
 have provided a punishment for false accusa- 
 tions of this general nature, yet Mr. B. should 
 remember, that the immorality of such an act 
 is not thence done away ; that remains in full 
 force against him. Christian charity not only 
 speaketh no evil, but it goes further* it " thinfc- 
 cth no evil." The Apostle says, " Who art 
 thou that judgest another?" " if any man. 
 among you seem to be contentious, and bridleth 
 not his tongue, but deceiveth his own heart, 
 that man's religion is vain" " speak not evil 
 one of another" "Brethren, these tilings 
 ought not to be so." 
 
 The Unitarian writers acknowledge the pas* 
 sages in the beginning of St. Matthew mv\ 
 
 i
 
 58 
 
 St. Luke relating to the miraculous conception 
 of Jesus Christ, are to be found in all MSS. 
 and versions now extant; and the other texts 
 which they reject, are such as militate against 
 their opinions. Now it creates a strong sus- 
 picion of the mangling and accommodating of 
 Scripture to the support of their own sentiments, 
 when all those parts of the Sacred Writings 
 which are in opposition to their tenets, are 
 disputed or rejected as wanting authority, and 
 the other parts admitted ; and it is more re- 
 markable, as they grant the passages here al- 
 luded to, are to be found in all the existing 
 MSS. and versions, of which the Syriac was 
 made about the beginning of the second cen- 
 tury, and the old Italic about the middle. Upon 
 the principle on which certain parts of the New 
 Testament are here rejected, we might reject 
 all the Gospels, part of St. Luke excepted, and 
 several of the Epistles ; the principle therefore 
 leads to prove too much. The disputes among 
 Christians had nothing to do with the esta- 
 blishment of the canon ; all the compilers were 
 concerned about, was, to fix what were apo- 
 stolical writings ; and at this time we can have 
 no authority to alter this canon, inasmuch as 
 they who framed it, must have had authorities 
 for what they did, of which we are ignorant, 
 and of which they would avail themselves, 
 " forasmuch as many had taken in hand to set 
 forth in order, a declaration of those things
 
 59 
 
 which are most surely believed amongst us." 
 What we know concerning the opinions of the 
 primitive Christians, the compilers of the canon 
 knew; and they were necessarily acquainted 
 with a great deal, of which we are ignorant. 
 All our present determinations, therefore, re- 
 specting what ought to be received as the word 
 of God, must be of authority inferior to that on 
 which the canon was founded, and consequently 
 to be rejected. Without entering into any 
 enquiry concerning the opinions of the primitive 
 Christians respecting the Divinity of our Sa- 
 viour, we may observe, that whatever their 
 sentiments might be, of themselves they are of 
 no authority, and to be received so far only as 
 they are confirmed by Scripture ; and yet they 
 are brought forward as settling the question. 
 The Apostles themselves tell us, that in their 
 days, false teachers had gone abroad in the 
 world, men " denying the Lord that bought 
 them," and that many should " follow their 
 pernicious ways;" accordingly we find that 
 some of the Epistles were written principally 
 to correct the errors of those who called them- 
 selves Christians, and j T et from such we are to 
 receive our articles of faith. The sentiments of 
 the primitive Christians, therefore, may lead us 
 into great errors, and consequently are to be 
 received with caution. As different opinions 
 respecting Christ were very early maintained, 
 some contending for his humanity only, some
 
 60 
 
 for his divinitv only, and some for both, why 
 select one opinion and reject the rest? As both 
 the humanity and divinity of Christ were pro- 
 fessed, it would be more reasonable to conclude, 
 that the Apostles taught both, and that one or 
 the other was rejected, according to the diffi- 
 culties which presented themselves. This would 
 be the fairest conclusion we could draw from 
 the premises; but although this conclusion is 
 what we contend for, we do not admit it on 
 the ground here stated, but on the authority of 
 Scripture. The writings of the ancient Chris-* 
 tian Fathers are frequently more valuable for 
 the circumstances and facts they have recorded, 
 than for their opinions. 
 
 When we are informed that e< the wisdom 
 of man is foolishness with God"- that " God's 
 ways are not as our ways" that " man seeth 
 not as God seeth;" these and such like ex- 
 pressions were undoubtedly intended to caution 
 man not to give judgment on God's dispen- 
 sations. Yet objections are levelled against the 
 *' secret things of God;" against the mysteries 
 of some, and the utility of others. Nothing is 
 admitted but what can be accounted for; and 
 vet the evidence for the credibility of the mys- 
 (erics in religion, is of the same authority as 
 that for the belief of the other parts of the 
 Sacred Writings. This shows, that the ground 
 of objection lies, not in the evidence, but in the 
 fact; accordingly, the language of Scripture is
 
 61 
 
 strained to bring it down to the standard of 
 human comprehension and human reason. You 
 may as well object to the positive duties of 
 religion, as to it's mysteries; in both cases, it 
 is submitting our understandings to the will of 
 God. We see, however, one use of mysteries; 
 they teach us humility, and answer as trials of 
 our faith in God, that the means he employs 
 are the best. " Blessed are they that have not 
 seen, and yet have believed.*' In a future 
 state, we may be able to comprehend the mys- 
 tery of our redemption, I mean, the connection 
 of cause and effect. " What I do, thou knowest 
 not now, but thou shalt know hereafter." In 
 pardoning the sinner, God has proposed a way 
 in which " mercy and truth shall meet toge- 
 ther." He is offended, and he must offer the 
 terms on which pardon will be granted. But 
 man rejects this, and makes his own terms; 
 he goes and demands his pardon. Mrs. Bar- 
 bauld asserts, that " when such a man as Dr. 
 Price is about to resign his soul into the hands 
 of his Maker, he ought to do it, not only on 
 a reliance on his mercy, but his justice;" and 
 Mr. Belsham says, " there is a preponderance 
 of virtue, even in characters contaminated with 
 (he grossest vice" 1 ," Tims man, without any 
 
 ~ Mr. B. tells us, that the doctrine of philosophical neces- 
 sity supersedes remorse. This h a comfortable doctrine, but 
 \ may not carrv him quite up to the point he wishes. A 
 
 watch
 
 62 
 
 claim to a state of future happiness, expects it 
 as a matter of justice from God; he refuses all 
 atonement, all intercession, all application to 
 the throne of grace in his favour. Like Na- 
 aman, he must be saved his own way, or he 
 will not accept the offer. It should be here 
 considered, that we know nothing of God's 
 purposes, but what he has been pleased to re- 
 veal. Now it may be asked, has he any where 
 in Scripture told us, that of ourselves we are 
 able to work out our salvation ? It will not be 
 said that he has; on the contrary, we are ex- 
 pressly told, that " when we have done our 
 duty, we are unprofitable servants" that " all 
 have sinned, and come short of the glory ot 
 God." And yet our own suificiency is assumed, 
 as if it were equally clear as any axiom of Euclid". 
 We are told, that to repent and amend is all 
 that a man can do, and therefore all that God 
 can require of the sinner, since he can do no 
 
 watch acts on the principle of tnurssitj/, but on account of 
 the badness of it's works, it goes wrong, and wants the hand 
 of a master to correct it. Directed by the same principle, 
 Mr. B. may therefore want something to make ///';// go right, 
 beyond what his own powers can supply. In denying the 
 intercession of Christ, he acts at least consistently, for where 
 there is no freedom of will, it does not appear that man can 
 be an accountable being, and if not, he can require no 
 intercessor. 
 
 n Mr. Boyle observes, that " all we can give God, are 
 like pepper-corns to a landlord, acknowledgements that we 
 hold all we have, under him."
 
 63 
 
 more; but it does not thence follow, that it is 
 all that may be requisite to save him ; that is 
 another question, and in Scripture we find it 
 resolved ; there we are informed, that the death 
 of Christ prpcured our salvation. But to the 
 Unitarian, as to the Greeks, the cross of Christ 
 is foolishness, and he must have his own scheme 
 of redemption. Thus, " my people have com- 
 " mitted two evils; they have forsaken me the 
 " fountain of living waters, and hewed them- 
 " selves cisterns, broken cisterns, that can hold 
 " no water." 
 
 In respect to the objection made to the dig- 
 nity of the person sent to procure remission of 
 our sins, we may observe what has been already 
 insisted upon, that under whatever character 
 the Scriptures speak of him, this we are bound 
 to believe. If he be described as the Son of 
 God who descended from heaven to take on 
 him our nature ; if it be said, that he was " with 
 the Father before the worlds were created;" 
 that "all things were made by him;" that 
 God has appointed him " heir of all things ; " 
 that he is " the brightness of his glory, and 
 express image of his person ;" if, we say, he 
 be thus described, we are bound to receive him 
 as a Divine person, and under the character by 
 which he is represented ; if we do not, we 
 form our opinion against evidence. Of the 
 various means which might have been employed 
 for accomplishing our redemption^ God alone
 
 64 
 
 could judge which was most proper; in that* 
 however, which he has chosen, the means ap- 
 pear, in several respects, to be very conducive 
 to the great end proposed. Considering the 
 Christian dispensation as including the whole 
 race of mankind ; that it operates even for the 
 benefit of those who never heard the name of 
 Christ ; and that " there is no more sacrifice 
 for sin," we are not to wonder that it should 
 contain some things " hard to be understood." 
 Looking upon it as the last covenant between 
 God and man, it necessarily required circum- 
 stances of a very extraordinary and affecting 
 nature, to give it it's due force. And surely 
 none could be of greater solemnity than that 
 which was adopted ; none more likely to pro- 
 duce general and lasting effects, since he who 
 came to offer the terms of our salvation, and 
 to die for our sins, is now making intercession 
 for us in heaven ; and coming at the end of the 
 world as our Judge, will be mercifully dis- 
 posed, inasmuch as he lias been " touched with 
 the feelings of our infirmities." The arm of 
 Christ is ever stretched out to save us, and 
 nothing more powerful could perhaps be de- 
 vised to keep us steady in the discharge of our 
 duties. The previous dispensations of God had 
 been proclaimed by man, who, as they prin- 
 cipally respected this life, was considered as 
 sufficient to promulgate the Divine commands; 
 but; the bringing or' " lite and immortality to
 
 65 
 
 light," was thought fit to be entrusted only to 
 his Son ; the importance of the office justified 
 the mission of the high Personage, by whom 
 the glad tidings were revealed. In every dis- 
 pensation, the dignity of the person employed 
 to proclaim it, corresponded to it's consequence; 
 when the dispensation had respect to our pre- 
 sent state only, the promulgation was made by 
 man ; but when it regarded an heavenly in- 
 heritance, the Revelation was made by a Divine 
 messenger, as alone qualified to give it due 
 effect. Moses died, his power ceased, and the 
 religion of the Jews became at length " of none 
 effect; " but the Christian religion is constantly 
 under the guardianship of it's great Founder, 
 and " the gates of hell shall not prevail against 
 it." The Jewish dispensation, although it an- 
 swered all the intended purposes of Divine 
 Providence, is a melancholy instance of the 
 inefficacy of the word of God over the human 
 mind, when entrusted to man for it's support ; 
 and shows, that that religion which was to 
 continue efficient to the end of time, required 
 the protection of a Superior Being.
 
 Lately Published by the same Author. 
 
 I. A CONFUTATION of ATHEISM, from the Laws and 
 
 Constitution of the Heavenly Bodies. 8vo. 4s. 6d. 
 
 II. The CREDIBILITY of the SCRIPTURE MIRACLES 
 
 vindicated, in Answer to Mr. Hume. 2d Edit. 8vo. 2s. 
 
 Krratcm. I*. 44. lino j. for " contend," ruaJ " contend-. '*
 
 THE 
 
 CREDIBILITY 
 
 OF THE 
 
 SCRIPTURE MIRACLES 
 
 VINDICATED.
 
 W : 
 
 THE 
 
 CREDIBILITY 
 
 OF THE 
 
 SCRIPTURE MIRACLES 
 
 VINDICATED, 
 IN ANSWER TO Mr. HUME ; 
 
 IN 
 
 TWO DISCOURSES 
 PREACHED before the UNIVERSITY of CAMBRIDGE, 
 
 SECOND EDITION, Corrected, 
 
 TO WHICH ARE ADDED, 
 
 NOTES and REMARKS 
 
 UPON Mr. HUME's PRINCIPLES and REASONING 
 
 The Rev. S. VINCE, A.M. F.R.S. 
 
 ARCHDEACON of BEDFORD, ami PLUMIAN PROFESSOR of ASTRONOMY 
 and EXPERIMENTAL PHILOSOPHY. 
 
 CAMBRIDGE: 
 
 Printed by 11. Watts, Printer to the University; 
 AND SOLD BY J. DE1GHTON, AND J. NICHOLSON, CAMBRIDGE; AN D 
 \V H. LI NN, SOHO SQUARE, LONDON. 
 
 1 8 Of).
 
 TO 
 
 THE RIGHT REVEREND 
 
 GEORGE, 
 
 LORD BISHOP OF LINCOLN. 
 
 My Lord, 
 
 W^hen Christianity is attacked 
 by the arguments of the philosopher, 
 and the scoffs and ridicule of the 
 weak, it behoveth us " to give a 
 reason of the hope that is in us." 
 A superficial examination of the 
 evidences of Christianity, the vanity 
 of controverting established opinions, 
 or viciousness of life, generally ope- 
 rate as reasons for opposing the truths 
 of the Gospel ; but whatever be the 
 motive, it is commonly attended with 
 a total indifference to the great end 
 of religion a due preparation for 
 a future state. Reflection upon the
 
 DEDICATION. 
 
 construction of the universe, and the 
 nice laws by which the material world 
 is governed, is the only thing which 
 can bring a man back from Atheism, 
 to the belief of a Supreme Being ; 
 and when the mind is satisfied of 
 a Providence, the evidences of the 
 Christian religion will find an easy 
 admission ; the defect not lying in the 
 evidence, but in a previous disposition 
 of the mind to receive it. Little, 
 therefore, remains, but earnestly to 
 exhort Unbelievers to consider the 
 grounds of our belief, with that at- 
 tention which the importance of the 
 subject demands. These Discourses 
 are, therefore, published, not as an 
 attempt to place the evidences of our 
 religion in a new point of view, but 
 principally to slate and consider 
 (what I conceive to be) the only true 
 principle upon which Mr. Humes 
 argument against the credibility of
 
 DEDICATION. 
 
 Miracles, can be satisfactorily an- 
 swered. If the reasoning be ad- 
 mitted, the conclusions deduced will 
 justify our belief of the Gospel dis- 
 pensation. 
 
 The high situation of your Lord- 
 ship in the Church, your zeal for 
 the interests of religion, and un- 
 remitting attention to the welfare of 
 it's ministers, would have induced me 
 to dedicate these Discourses to your 
 Lordship, had I not been influenced 
 by motives of private obligation. 
 
 I am, My Lord, 
 Your Lordships very obliged, 
 and most obedient 
 
 humble Servant, 
 
 Cambridge, g^ y iN0E 
 
 l'<h. 2s ison,
 
 SERMON I. 
 
 2 Pet. I. 16. 
 
 IVe have not followed cunningly devised fables. 
 
 3 f the Christian Religion be of Divine origin, 
 and intended, from it's first promulgation, to be 
 a law for future ages, it's evidence will un- 
 doubtedly rest upon proofs at all times sufficient 
 to produce conviction ; otherwise, we must 
 suppose that God requires belief, without rea- 
 sonable evidence to command it. Now, as we 
 have not direct proof of it's truth from the 
 evidence of our senses, our conviction must arise 
 from the superior excellency of it's doctrines, 
 and the consistency of it's different parts; and 
 from the authenticity of the testimonies in 
 support of the facts recorded in the New Testa- 
 ment, more particularly of the miracles said to 
 have been wrought by the first promulgators of 
 Christianity. In respect to the former, as it is 
 not our design to examine, how far it tends to
 
 2 
 
 establish the credibility of the Christian dispen- 
 sation, we shall only observe, that the New 
 Testament oilers an unexceptionable system of 
 religion and morality ; confessedly more perfect 
 than the wisest Heathens ever taught, and per- 
 fectly agreeable to what we might expect from 
 the attributes of God, and the relation in which 
 lie stands to man. But, in addition to the evi- 
 dence arising from the purity of our religious 
 precepts, we are informed, that the first preach- 
 ers of Christianity wrought many public miracles 
 in confirmation of their Divine mission a . The 
 times and places in which they were performed, 
 and the names of the persons who were the 
 subjects of their operations, being recorded, the 
 facts became liable to the most critical investi- 
 gation ; and their authenticity might have been 
 immediately confuted, had they not been true- 
 But the first enemies of our religion did not 
 deny that Jesus Christ and his Apostles wrought 
 the miracles attributed to them, and therefore 
 they opposed Christianity upon other grounds. 
 
 * Christianity was embraced on the allegation of miracles; but 
 it would be inconsistent with the acknowledgement of God and his 
 providence* , to admit great revolutions in the moral world to be 
 brought about by J'ulsr miracles and lyin% wonders: it would be 
 setting iij) a power in opposition to himself*. On this ground we 
 iniijit reasonably conclude, that the miracles upon which Chris- 
 tianity was founded, were really performed. 
 
 S (i I hi- 1 euilli K>'ui:irk.
 
 
 Jf the Christian Religion had been "the work 
 of man," the imposition might have been easily 
 exposed, by showing that the miracles, said to 
 have been performed, were not performed; and 
 as it's first adversaries, if Christianity had been 
 an imposture, could have done this, but did 
 not, they virtually acknowledged their authen- 
 ticitv. A late eminent Writer, however, has 
 attacked this evidence in favour of Christianity, 
 endeavouring to prove, that the miracles, said 
 to have been wrought in it's confirmation, 
 cannot be rendered credible; and as an attempt 
 to destroy this evidence, is an attack upon the 
 fundamental support of Christianity, we shall 
 endeavour to show that his arguments are in- 
 conclusive. 
 
 The substance of his argument is this. "Ex- 
 perience is our only guide in matters of fact. 
 A variable experience gives rise to probability ; 
 an uniform experience amounts to full proof. 
 Probability supposes an opposition of experi- 
 ments or testimonies, and the force of the 
 superior evidence is their difference. Our belief 
 arises from the observation of the veracity of 
 human testimony, and of the usual conformity 
 of facts to the reports of witnesses. If the fact 
 attested be marvellous, or such as has seldom 
 fallen under our observation, there is a contest 
 of two opposite experiments, and the credibility
 
 for one or the other is only their difference. It* 
 the fact affirmed be miraculous ; if besides, the 
 testimony considered apart amounts to an entire 
 proof, then there is proof against proof, of 
 which the stronger must prevail by their differ- 
 ence. A miracle is a violation of the law of 
 nature ; and as a firm and unalterable experience 
 has established these laws, the proof against a 
 miracle is as entire as any argument from expe- 
 rience can possibly be imagined, and therefore 
 cannot be destroyed by any proof from testi- 
 mony. A miracle, therefore, can never in any 
 degree be rendered credible." This is our Au- 
 thor's reasoning ; and we propose to examine, 
 how far it is conclusive. 
 
 Let us first consider, what are the circum- 
 stances that induce us to believe a related fact, 
 or upon what our determination rests. For the 
 credibility, there will be, the number of wit- 
 nesses, and their reputation for veracity; that 
 they had no motives to deceive, and had abilities 
 to judge of the truth of what they related; that 
 there was a power in the agent to accomplish 
 the act, said to have been performed, and a 
 cause sufficient to justify it; that there are mo- 
 numents of it which commenced at the time ot 
 the fact, and that the other parts of the history 
 with which it is connected, are true : Against 
 the credibility (according to our Author), the
 
 want of experiencing similar facts, and the 
 extraordinary nature of the facts themselves. 
 Now in estimating the credibility of a fact, it 
 is manifest, that we must attend to all these 
 circumstances, otherwise we can deduce no 
 conclusion on which we can depend. 
 
 By the laws of nature b , we mean those laws 
 by which the moral and physical worlds arc 
 governed ; the former of these we shall here 
 have occasion principally to consider, the pre- 
 sent question respecting altogether the moral 
 
 b As our views of nature are but of small extent, the laws of 
 nature thence deduced, must be subject to imperfection. We are 
 accustomed to consider events as taking place under a law, when 
 they return at fixed intervals, or we can pronounce that they will 
 happen some time or other. The seasons return at regular periods, 
 from a law of the Earth's motion. Because " it is appointed for 
 all men once to die," we sav, death is a law of our nature ; for 
 although the time is uncertain, the event is considered as certain. 
 The laws of nature, therefore, have not always respect to regular 
 periods of time. Trains of causes may sometimes counteract each 
 other, and sometimes conspire, thus producing events apparently 
 under no direction, which are under direction. The motions of 
 the heavenly bodies are subject to apparent irregularities ; but 
 it is now proved, that in a very long course of time, all these sup- 
 posed irregularities will return at regular periods, and therefore 
 are uoi anomalous. It would have taken many thousands of years, 
 simply from a view of passing events, to have discovered that 
 these seeming irregularities are under the direction of a law. We 
 should therefore be extremely cautious in affirming merely from 
 experience, what may or may not be a law of nature. And if this 
 caution be necessary in physical events, it must be much more so 
 in moral ones, where the plan of Cod's government is still further 
 out of our skrhf.
 
 6 
 
 government of God a consideration entirely 
 neglected by our Author, in estimating the cre- 
 dibility of miracles. Examining the question 
 upon this principle, it is manifest, that the ex- 
 traordinary nature of the fact is no ground for 
 disbelief, provided such a fact, in a mural point 
 of view, was, from the condition of man, be- 
 come necessary ; for in that case, the Deity, by 
 dispensing his assistance in proportion to our 
 wants, acted upon the same principle as in his 
 more ordinary operations. For whatever the 
 physical effects maybe, if their moral tendency 
 be the same, they form a part of the same moral 
 law. Now in the events called miraculous, 
 the Deity is influenced by the same moral prin- 
 ciple as in his usual dispensations; and being 
 induced by the same motive to accomplish the 
 same end, the laws of God's moral govern- 
 ment are not violated, such laws being esta- 
 blished by the motives and the ends produced, 
 and not by the means employed. In estimating, 
 therefore, the credibility of a miracle, we look 
 at the moral not the physical effect. And here, 
 moral analogy will be found to confirm the 
 truth of the miracles recorded in Scripture. But 
 our Author leaves out the consideration of Gods 
 moral government, and reasons on the facts 
 which are said to have happened, without anv 
 reference to an (Mid ; we will therefore examine.
 
 / 
 
 how far his conclusions arc just upon his own 
 principles. 
 
 He defines miracles to be '''a violation of the 
 laws of nature;" he undoubtedly means the 
 physical laws, as no part of his reasoning has 
 any reference to them in a moral point of view. 
 Now these laws must be deduced, either from 
 his own view of events only, or from that, and 
 testimonv jointly ; and if testimony be allowed 
 on one part, it must also be admitted on the 
 other. But the laws by which the Deity 
 governs the universe, can, at best, only be in- 
 ferred from the whole series of his dispensations 
 from the beginning of the world ; testimony 
 must therefore necessarily be admitted, and 
 must constitute the principal means of discover- 
 ing those laws. Now our Author, in deducing 
 the laws of nature, rejects all well-authenticated 
 miraculous events, granted to be possible, and 
 therefore not incredible and to be rejected with- 
 out examination, and thence would establish 
 a law to prove against their credibility; but the 
 proof of a position ought to proceed upon prin- 
 ciples totally independent of every supposition 
 implying either it's truth or falsehood. " 'Tis 
 a miracle," says he, " that a dead man should 
 come to life, because that has never been ob- 
 served in any age or country ;" vet testimonv, 
 confirmed by every proof necessary to establish
 
 8 
 
 a matter of fact, asserts that such an event has 
 happened. But our Author argues against it's 
 credibility, because it is contrary to the laws 
 of nature; and in establishing those laws, he 
 rejects all such facts , though authenticated by 
 all the evidence they can possibly admit of; 
 taking thereby into consideration, events of that 
 kind only which have fallen within the sphere 
 of our present observations, as if the whole series 
 of God's dispensations were necessarily included 
 in the course of a few years. But who shall 
 thus circumscribe the operations of Divine 
 power and wisdom, and say, "Hitherto shalt 
 thou go, and no further?' Before he rejected 
 circumstances of this kind in investigating the 
 laws of nature, he should, at least, have shown, 
 that we have not all that evidence for them 
 which we might have had, supposing they 
 
 c Mr. II. assumes a law of nature (tor ho brings no evidence to 
 support his position) which excludes all miraculous facts, ami then 
 applies that very law to reject such facts ! But (besides the absur- 
 dity of the reasoning) we must not exclude any matter of fact, as 
 not falling in with the laws of nature, because every matter of fact 
 is possible, and therefore it may happen, or it may have happened. 
 "Known unto <.od unit/, are all his works from the beginning." 
 The Author further talks about " the au.soi.ute impossibility or mira- 
 culous nature of the events/' that is, the impossibility of that which 
 is possible ! The truth is, every matter of fact must be confirmed 
 or overthrown by evidence from tc.-ti/nony, in conjunction with atten- 
 dant circumstances ; but as Mr. II. has entered into no examination 
 of this evidence lor the truth of the Scripture miracles, we must 
 object 'o his conclusions.
 
 9 
 
 were true; he should also have shown, in a 
 moral point of view, that the events were in- 
 consistent with the ordinary operations of Pro- 
 vidence; and that there was no end to justify 
 the means. Whereas, on the contrary, there is 
 all the evidence for them which a matter of fact 
 can possibly have ;(they are perfectly consistent 
 with all the moral dispensations of Providence / 
 and at the same time that the resurrection of 
 Jesus Christ is most unexceptionably attested, 
 we discover a moral intention in the miracle, 
 which very satisfactorily accounts for that exer- 
 tion of Divine power. We are justified, there- 
 fore, in rejecting our Author's conclusion, upon 
 this ground, that it is not deduced by just 
 reasoning from acknowledged principles, but is 
 a necessary consequence of his own arbitrary 
 supposition. 
 
 As the Deity, at the creation, must necessarily 
 have had the whole plan of his government in 
 view, events called Miracles, must have been 
 the result of a pre-established arrangement, 
 equally with those which are more common; 
 and to produce a series of pre-ordained events, 
 can be no violation of a law. The world being 
 created tor a moral purpose, physical events 
 may frequently be subservient to that end d ; the 
 laws of God's moral government must therefore 
 
 ' Sec the Third Remark. 
 c
 
 10 
 
 direct all such effects, when they have a moral 
 tendency. Events which do not concern the 
 moral government of God, as the returns of day 
 and night, summer and winter, are uninter- 
 rupted ; these being subject only to the laws 
 of matter and motion, continue their course for 
 the benefit of man, as regard his existence here ; 
 and his wants of this nature remaining always 
 the same, the same events are continued without 
 interruption. But physical events of a moral 
 tendency become subject to a moral law, and are 
 liable to vary according to the laws of God's 
 moral government; we must therefore judge of 
 the credibility of all such facts, by referring 
 them to that end. But our Author makes the 
 physical improbability of an event, which alto- 
 gether respects a moral end, the measure of it's 
 incredibility; a principle totally inadmissible. 
 The objection therefore of our Author against 
 miracles, as facts not subject to any of the laws 
 of nature, is unfounded ; whilst testimony and 
 analogy tend to establish their credibility, and 
 show their agreement with every principle by 
 which we can judge that the Deity is influenced 
 in his moral government of the world. 
 
 In respect to facts considered in a physical 
 
 point of view, we can no more account for the 
 
 common operations of nature, than for those 
 
 ailed miraculous. A tree springing from a seed
 
 11 
 
 buried in the earth, is an event equally unac- 
 countable as that of a man being raised from the 
 dead. Now there is nothing in our condition 
 which requires that the latter should happen so 
 often as the former, and accordingly it is found 
 not to occur so frequently; but taking place 
 only at those times when some extraordinary 
 manifestation of Divine power becomes necessary 
 to correct the moral state of the world, it affords 
 a very satisfactory proof, that it stands in that 
 regular series of events which Providence is 
 carrying on for the benefit of mankind. 
 
 The miracles under our present consideration 
 involve in themselves no contradiction, and 
 therefore contain no impossibility ; and being 
 possible, there is nothing in the facts which 
 excludes an investigation into their truth or 
 falsehood. In examining, therefore, into the 
 grounds upon which the belief of these miracles 
 rest, we ought to admit the same evidence that 
 would be allowed in any other case. A related 
 matter of fact, shown to be agreeable to God's 
 dispensations, must be confirmed or overthrown 
 by testimony , in conjunction with other cir- 
 
 e The testimony of one witness may not be sufficient to prove 
 a fact, but the concurrence of another, although of no greater au- 
 thority, may put the matter out of all doubt. Concurring Testi- 
 mony is the strong ground on which the credibility of the Christian 
 miracles is established ; it works conviction amounting to moral 
 
 certain t-v,
 
 12 
 
 cumstances attending it. We may reason, in 
 many eases, concerning the probability in favour 
 of an event; and may show, upon true princi- 
 ples, the number of chances for and against it. 
 Reason can do no more f ; it can never prove 
 whether it has or has not happened ; but if a 
 number of credible witnesses agree in asserting 
 that it has, and the fact be also connected with 
 circumstances tending strongly to confirm it, 
 we are undoubtedly bound to believe it ; both 
 the reasoning and the report of the witnesses 
 may be true ; the latter tends directly to esta- 
 blish the truth of the fact, and the former does 
 not contradict it. The extraordinary nature of 
 a fact, upon it's first statement, diminishes it's 
 credibility, and the mind remains in doubt, until 
 all the circumstances respecting the event have 
 been fully examined". That a man should this 
 
 certainty, and therefore it cannot be unreasonable to act upon it ; 
 prudent it must be, considering the sanctions which Christianity 
 proposes. The faith required is only in proportion to the evidence; 
 and that Faith will be accepted, which produces Obedience. 
 
 f See the Second Remark. 
 
 s If it were said, that about two hundred years ago, a Body of 
 a verv singular nature appeared in the heavens lor a few months, 
 then disappeared, and has been no more seen, we should suspend 
 our belief, till evidence was produced. But when we are further 
 informed, that this extraordinary phenomenon was first observed 
 by Kei'Lek, and visible to every one ; was recorded by him, and 
 never disputed, we do not hesitate to believe it. In this event, 
 vt: see the Deity employed in a work of creation, destined for a 
 
 vei \
 
 13 
 
 hour be deprived of, and the next restored to 
 life, are events equally within the power of the 
 Deity to accomplish ; the former we see every 
 day, and therefore the slightest evidence is suffi- 
 cient to render it credible ; let us then consider, 
 what circumstances are necessary to establish 
 the credibility of the latter ; that is, to reduce it 
 to moral certainty, so that a man's actions 
 would be directed by it, in the same manner as 
 if it were absolute. 
 
 To render very extraordinary facts credible, 
 more particularly such as are the subject of our 
 present consideration, it is necessary only to 
 show, that there was a power in the agent to 
 produce them, and an end to be accomplished 
 which required events of so unusual a nature. 
 This principle is every day confirmed by ex- 
 perience. If an extraordinary fact be related, 
 we at first hesitate to believe it ; but if an 
 adequate reason for it be assigned, and a suffi- 
 cient power in the agent to accomplish it, be 
 acknowledged, it then becomes credible. Under 
 these circumstances, the argument against the 
 credibility of a fact from it's extraordinary 
 nature, will no longer operate to the exclusion of 
 
 very short term of existence, and for a purpose of which we are 
 rotaHy ignorant : Shall we, then, refuse to acknowledge him upon 
 like evidence, when the operations have confessedly a reference 
 ro his moral government? The credibility of every fact is increased, 
 hv a further view of the ends for which it was intended.
 
 14 
 
 evidence 11 . We are therefore to consider, how 
 far this is the case in the present circumstance. 
 
 Miracles are said to have been wrought to 
 establish a more pure and comprehensive system 
 of religion than any which at that time pre- 
 vailed in the world ; that is, to afford satisfactory 
 evidence that it. was promulgated by a "Teacher 
 sent from God." We must first, therefore, 
 inquire, what necessity there was for the esta- 
 blishment of Christianity. 
 
 The system of the universe bears ample 
 testimony of the existence of a Being, infinite 
 in power, wisdom, and goodness. For what must 
 be the power of Ilim, who formed and gave 
 motion to the vast bodies which compose it ? 
 And considering the nice laws by which these 
 bodies are regulated, with the admirable har- 
 mony and simplicity of the arrangements, by 
 which the vicissitudes of day and night, summer 
 and winter, are preserved, we can no less admire 
 the wisdom than the power of the same Being. 
 And when we further reflect, that these effects 
 are subservient to the use of man, and that the 
 earth is filled with stores for his support, and 
 for the support of the inferior parts of the crea- 
 tion, his goodness will be equally conspicuous. 
 It would take up too much time to give, in 
 
 h When we assign a reason for a miracle, wc assign a reason for 
 it's credibility.
 
 15 
 
 detail, all the arguments by which these things 
 may be proved ; but whoever will examine the 
 constitution of the universe, the construction 
 of the animal and vegetable creation, and the 
 wonderful provision made for their subsistance, 
 will see such marks of design, power, wisdom, 
 and goodness, as must force him to acknowledge, 
 " This hath God done." It has indeed been 
 supposed, that the system is imperfect ; contain- 
 ing in itself the seeds of it's own dissolution 
 that the small irregularities (as they were 
 called) which are produced by the mutual 
 actions of the bodies upon each other, will 
 necessarily bring on it's own destruction. But 
 it is the invaluable privilege of man, that he can 
 prove the works of his Creator to be perfect. 
 All these supposed anomalies are now shown 
 to be regulated by fixed laws'; which, in a 
 certain period of time, bring all things back to 
 the points from which they departed, and thus 
 the system is preserved from falling into ruin. 
 Admitting, then, the power, wisdom, and 
 goodness, of a superintending Being, which are 
 so conspicuous in the works of the creation, and 
 to which alone we must have recourse for any 
 satisfactory" proofs of the attributes of God, it 
 being from them, as St. Paul saith, that "the 
 
 4 See "A Confutation of Atheism, from the Laws and Constitution 
 vths Haven!'/ Bodies*" by the Author of these Discourses.
 
 w 
 
 invisible things of God, even his eternal power 
 and godhead are understood," we are next to 
 show the necessity of a revelation at the time 
 when Christianity was promulgated. 
 
 The world, at that time, may be considered as 
 composed of Jews and Gentiles ; for although 
 the latter might be subdivided into different 
 classes, yet it is not necessary for our present 
 purpose. Respecting the religion of the Gen- 
 tiles, it mav be considered, First, as wanting 
 authority; Secondly, as mistaken in the nature 
 of God ; Thirdly, as defective in it's moral 
 doctrines, and consequently erroneous in it's 
 practice. 
 
 First; As wanting authority. At the time of 
 Homer, there was a tradition of the soul's im- 
 mortality. Afterwards, Socrates and Plato 
 taught the same doctrine, and were the first 
 who attempted to prove it by argument. The 
 former followed traditions which afforded but 
 little satisfaction; but the opinions of the latter 
 respecting God and his dispensations, are so 
 consonant with the writings of Moses and the 
 Prophets, that he probably acquired them by 
 conversing with the Egyptian priests in his 
 travels into Egypt. Telly savs, that this doc- 
 trine was delivered down from all antiquity, but 
 that the ancients gave no reasons by which it 
 could be satisfactorily proved. Seneca, though
 
 17 
 
 lie sometimes asserts the soul's iui mortality, at 
 other times denies it. if, therefore, we acknow- 
 ledge, that some of the ancient philosophers had 
 obscure notions of a future state from tradition, 
 and others from the light of nature, yet they 
 could not deliver their doctrine with that au- 
 thority which was necessary for the conviction 
 of mankind ; they were neither " Teachers sent 
 from God," nor could they prove their doctrine 
 to be of Divine origin. It could not, therefore, 
 be expected to have any general influence. 
 Accordingly we find, that they complained of 
 the great inefficacy of their moral doctrines 
 upon the minds and conduct of men, who, they 
 asserted, improved more in knowledge than in 
 goodness. The best and wisest of them were 
 not ashamed to confess that mankind wanted 
 a Divine revelation. Socrates said, "You may 
 give over all thoughts of amending men's man- 
 ners, unless God will send some other person to 
 instruct you.' And Plato confessed, that 
 " the present evil state of the world could only 
 be corrected by the particular interposition of 
 God." 
 
 Secondly; As containing erroneous opinions 
 respecting the nature of God. The Stoics, by 
 their doctrine of fatality, denied the freedom 
 of the Divine will; and the laws of unalterable 
 fate destroved the omnipotence of the Deitv, 
 
 i)
 
 18 
 
 Epic lrus excluded Cod's providence from the 
 world; nor was it allowed by Aristotle, on 
 this side the celestial spheres; and Plutarch 
 contended for two Gods, one infinitely good, 
 tl\c other infinitely wicked. 
 
 Thirdly : As defective in it's moral doctrines, 
 and practice. Zexo, founder of the Stoics, 
 maintained the guilt of all sins to be equal, 
 Aristtppus refused to support his own children ; 
 he made the pleasure of the body to be the chief 
 good; and taught, that a man might commit 
 theft, adultery, or sacrilege, when he saw a con- 
 venient opportunity, but not otherwise, as they 
 were not sinful unless discovered. Aristotle 
 and Tully were advocates for hatred and 
 revenge ; and it was a precept of one of those 
 who were honoured with the title of, The 
 Seven Wise Men of Greece, " Be kind to your 
 friends, but revenge vourselves on vour ene- 
 mies." These instances sutriciently show the 
 inability of-' natural religion to teach men their 
 duty. Many excellent rules of action may 1111- 
 doubteulv be collected from the writings of the 
 Heathen philosophers; but they are mixed with 
 the ;ro: sost absurdities, and have no foundation 
 on those principles which are the best and 
 osilv securitv for a virtuous lite the fear of 
 God, ::i\(\ the expectation of future rewards and 
 punishments.
 
 19 
 
 The religion of the Jews, indeed, was of 
 Divine origin; and although they had much 
 juster ideas of God, and his superintending 
 providence, yet, as the doctrine of ,; life and 
 immortality," had not been clearly revealed to 
 them, their notions respecting his promises were 
 extremely defective, inasmuch as they considered 
 them directed to this life only; for one part of 
 the Jews absolutely denied the resurrection of 
 the body; and the other part seemed to have 
 had very obscure notions of it. All the ideas 
 they had of a Messiah, were, that he would, 
 come and set up a temporal kingdom; they 
 appear to have had no expectations of any be- 
 nefits from him, but those which respected this 
 life. Of the great mercy of God to man, in 
 giving him an opportunity of securing a future 
 life of endless happiness, they seemed to have 
 been almost as ignorant as the Heathens them- 
 selves. And from the severity with which our 
 Saviour reproached the Jews, we may conclude, 
 that the moral doctrines they held were extreme!} 
 detective. They fell from a true religion into su- 
 perstition, trusting all to a multitude of ceremo- 
 nies and traditions, of merely human authority; 
 and at the time when they scrupled not to com- 
 mit the grossest immoralities, they would sooner 
 have died than have eaten any unclean meats, 
 or dispensed with their most trivial ceremonies.
 
 20 
 
 Considering, therefore, the depraved state of 
 religion at the time when our Saviour appeared, 
 the providence of God, and his benevolence to 
 man, inferred from the works of the creation, 
 it is very credible that he would, under such 
 circumstances, vouchsafe to direct mankind to 
 a more perfect knowledge of his will. Accord- 
 ingly it is related, that God did send a Person 
 to reform the world, and to promulgate his 
 laws. \\ e are therefore next to examine, on 
 what grounds we are induced to believe thi? 
 relation.
 
 S E R M O N II. 
 
 2 Pet. I. 16. 
 IVe have not followed cunningly devised j aides. 
 
 * V e have in our hands a collection of writings 
 called the New Testament, said to contain 
 the will of God communicated to man, by a 
 Person called Jesus Chjmst, above 1700 years 
 ago. '! .at the different parts were written 
 
 nailer the time of the events they record, 
 was never doubted, since they are expressly 
 acknowledged by a succession of writers up to 
 that time. Profane historians also mention 
 a Pit on of that name, the founder of a new 
 religion, who at that period lived in Judea. The 
 authors of these writings are said to have been 
 du e'.ples of Jesus Christ, who were most of 
 
 m with him during his ministry, and related 
 what they saw and heard; and since these cir- 
 cumstances are acknowledged by the enemies 
 y well as {lie friends of Christianity, it is
 
 22 
 
 unnecessary to insist any further upon establish- 
 ing this point. We have, therefore, only to 
 examine the evidence for the truth of the 
 facts contained in these writings. 
 
 The miracles related to have been performed 
 by Jesus Christ, are said to have been done 
 publicly in Jerusalem, and in the principal 
 cities of Judea. The names of the persons on 
 whom he exercised his miraculous powers are 
 mentioned, tbe places where they lived, with 
 many other particulars. The publication of a 
 narrative, containing such extraordinary facts, 
 so circumstantially related ; of such importance 
 to mankind to be established, if true, and no 
 less important to be contradicted, if false, 
 would necessarily excite a very strict inquiry 
 respecting them. The effects produced by that 
 inquiry we must therefore next consider, in 
 order to obtain the evidence upon which the 
 truth of Christianity is founded, and how far it 
 tended to the conviction of mankind. 
 
 The Acts of the Apostles give an account of. 
 the rise and progress of Christianity that it 
 spread itself quickly into the principal cities of 
 Asia, Greece, and Italy, and soon overspread the 
 whole Roman empire. And the Epistles to the 
 (litFerent churches established in the time of the 
 Apostles, show how much it was, in those early 
 times, dispersed and received as the undoubted
 
 23 
 
 word of God, But that the truth of this may 
 not rest on the authority of that book whose 
 authenticity we want to prove, we can produce 
 sufficient proof from profane authors, man}" of 
 whom were no friends to Christianity. Sueto- 
 nius represents the Christians to have been very 
 numerous at Rome, about seven years after our 
 Lord's death. Arian, about twenty-five years 
 after, speaks of baptized and elect persons 
 whom he calls Jews, but who, from these cir- 
 cumstances, were undoubtedly Christians; and 
 tells us, that they were so steady in their prin- 
 ciples, that he whose practice did not agree 
 with his professions, was called a dissembler. 
 Tacitus, who wrote about thirty years after 
 Christ, informs us, that Christ was the founder 
 of the Christian religion that he lived in Judea 
 in the reign of Tiberius had many disciples, 
 and was- put to death by Pontius Pilate. 
 Pliny's letter to Trajan, about sixty years 
 after Christ's ascension, proves how widely 
 Christianity had then been extended ; and 
 hhows, that the extreme seventy with which 
 the Christians were treated, did not hinder the 
 spreading of their religion. Quadratus, a 
 famous philosopher at Athens, about ninety 
 years alter our Saviour, speaking of the mi- 
 racles w rough t by him, says, " But his works 
 were always seen because they were true ; they
 
 24 
 
 were seen in those who were raised from the 
 (lend. Nay, those persons who were thus 
 healed and raised, were seen, not only at the 
 time of their being healed and raised, but long 
 afterwards, even in the time of our days." His 
 apology put a stop to the persecution then going 
 on against the Christians. About the same 
 time, Aristides, an Athenian philosopher, and 
 famed for his acquirements in learning, wrote 
 an apology for the Christians to the Emperor 
 Adrian. This writing: was extant in the year 
 870. About the year mo, Antoninus Pius 
 sent his rescript in favour of the Christians, to 
 Larissa, Thessalonica, Athens, and in general 
 throughout all Greece ; from which it is mani- 
 fest, that these places were at that time tilled 
 with Christians. Not however to enter into 
 a longer detail, it is evident from the persecu- 
 tions of the Christians under the different 
 Emperors, till the time of Constantine, that 
 Christianity, from it's first promulgation, spread 
 very rapidly into all parts of the earth then 
 known, and was embraced by men of the first 
 eminence for virtue and learning. 
 
 The rapid conversion of the world to Christi- 
 anity being established, we are next to consider 
 the motives which could induce mankind thus 
 readily to embrace this religion. These must 
 have been, cither the injunctions of the civil
 
 25 
 
 power under which they lived The love of 
 novelty The hopes of gain, or, A conviction 
 of the truth of that religion. 
 
 In respect to the first, it is allowed that the 
 civil power was never exerted to promote the 
 spreading of Christianity ; on the contrary, was 
 every-w^here employed to oppose it. It is un- 
 necessary to urge any particular proof of this ; 
 both sacred and profane historians agree in con- 
 firming it. 
 
 In regard to the second motive, it must 
 be acknowledged that some men may always 
 be found ready to act upon such principles; 
 but experience shows, that the generality of 
 mankind are very tenacious of those doctrines 
 and prejudices which they imbibed in their 
 infancy, and strongly disposed to defend any 
 opinions they have long maintained. Under 
 such powerful influence, the principle here 
 assumed can never be considered as adequate 
 to induce the bulk of mankind to renounce at 
 once the religious tenets they have embraced 
 from their childhood. It argues a more than 
 ordinary evidence and power in that religion, 
 which can overturn every principle of education, 
 and every superstition and prejudice that can 
 enslave the mind. 
 
 In the third place, the followers of Jesus 
 Christ could have no reasonable hopes of gain;
 
 26 
 
 for where the established religion of a country- 
 is supported by the civil power, and where the 
 prejudices of education will always co-operate 
 in it's support, there can be no well-founded 
 hope of advantage from opposing it. The first 
 promulgators of Christianity were men of too 
 much good sense not to foresee this ; and the 
 experience of every day must have convinced 
 them of the absurdity of such a supposition. 
 Their persecutions must have shown them, that 
 their temporal interests could not be promoted 
 by it ; and it cannot be supposed, that the con- 
 verts were influenced by worldly prospects, 
 when their teachers were obliged to submit to 
 imprisonments and death. When men take up 
 a religion under it's persecution, it must be em- 
 braced from conviction. Most of the Apostles, 
 and many of the first defenders of Christianity, 
 suffered the loss of every thing temporal ; and 
 rather than renounce their Master, many of 
 them patiently submitted to cruelties, which 
 human nature, unassisted by Divine assurance 
 of future rewards, could not have supported ; 
 and at last, offered up their lives in defence of 
 their principles. What then could be the pros- 
 pects on this side the grave, to induce their 
 followers to persevere? Indeed their enemies 
 inner accused them of acting upon temporal 
 expectations. Jt is allowed, that no worldly
 
 27 
 
 views were ever offered by the first preachers 
 of the Christian religion, to induce men to be- 
 come their disciples ; on the contrary, the duties 
 they required them to fulfil, militated strongly 
 against their present interests and their pas- 
 sions. The rewards of a future life were all 
 they had to offer \ 
 
 The rapid establishment of Christianity must 
 therefore have been from a conviction which 
 those who embraced it, had of it's " truth and 
 power unto salvation." Christianity at first 
 spread itself amongst the most enlightened 
 nations of the earth in those places where 
 human learning was in it's greatest perfection ; 
 and simply by the force of it's evidence, amongst 
 such men it gained an establishment. It has 
 been justly observed, that " it happened very 
 providentially to the honour of the Christian 
 religion, that it did not take it's rise in the dark 
 illiterate ages of the world, but at a time when 
 arts and sciences were at their height, and when 
 
 a Christianity leads men to prefer future enjoyments to present 
 gratifications; to give up " the sinful lusts of the flesh " for rewards 
 at tiie day of judgment. Present pleasures are never relincpuished, 
 but upon a. firm conviction of greater in reversion; a conviction 
 which (he first converts to Christianity must strongly have felt, 
 before they could have made such sacrifices. When " let us eat 
 and drink, for to-morrow we die, " was the maxim, there 
 must have been something very extraordinary to produce a 
 conversion.
 
 28 
 
 there were men who made it the business of 
 their lives to search after truth, and sift the 
 several opinions of philosophers and wise men, 
 concerning the duty, the end, and chief happi- 
 ness of reasonable creatures." The learned and 
 the ignorant alike embraced it's doctrines ; the 
 learned were not likely to be deceived in the 
 proofs that were offered; and the same cause 
 undoubtedly operated to produce the effect 
 upon both. But an immediate conversion of 
 the bulk of mankind, can arise only from some 
 proofs of a Divine authority offering themselves 
 immediately to the senses. The preaching of 
 any new doctrine, if left to operate only by it's 
 own force, would go but a very little way to- 
 wards the immediate conversion of the ignorant, 
 who have no principle of action but what arises 
 from habit, and whose powers of reasoning 
 are insufficient to correct their errors. When 
 Mahomet was required by his followers to 
 work a miracle for their conviction, he alwavs 
 declined it; too cautious to attempt a forgery of 
 that kind, he amused his followers with pre- 
 tended visions, which, with the subsequent aid 
 of the civil and military power, were sufficient 
 to enforce, at least, an outward compliance. But 
 the Apostles established their religion in op- 
 position to that power ; and as the accom- 
 plishment of that event was by a few obscure
 
 29 
 
 persons, who founded their pretensions upon 
 authority from heaven, we are next to consider, 
 what proofs of their Divine commission they 
 offered to the world ; and whether they them- 
 selves could have been deceived, or mankind 
 have been deluded by them. 
 
 The miracles, said to have been wrought for 
 the establishment of Christianity, were, giving 
 speech to the dumb, making the lame to walk, 
 restoring sight to the blind, and raising the 
 dead. These are related as public and notorious 
 acts ; and being matters of fact, the witnesses 
 could not have been deceived in them. If our 
 Saviour and his Apostles did not perform these 
 miracles, their endeavour to persuade mankind 
 to believe them, or to credit a circumstantial 
 relation of facts that were not true, must have 
 shown a degree of folly and weakness totally 
 inconsistent with their acknowledged good un- 
 derstandings. The belief of very extraordinary 
 facts is slow, nor can they be established till 
 after mature examination. The report that a 
 dead man had been restored to life, must ne- 
 cessarily have provoked an examination, that 
 would have discovered the deceit, if the thing 
 had been false; and must have proved him who 
 was the instrument of the operation, to be " a 
 Teacher sent from God," if found to be true. 
 The names of the persons on whom the miracles
 
 30 
 
 are said to have been wrought, and all the cir- 
 cumstances attending the transactions, are so 
 minutely described, that it was very easy to 
 ascertain the truth, even at a considerable time 
 after the events had taken place. The discourses 
 of the Tounder and first teachers of our religion, 
 show them to have been persons of very extra- 
 ordinary sense and prudence ; men who had too 
 much wisdom to have attempted a very gross 
 imposition upon mankind; nor would they who 
 related the events, have been so circumstantial 
 in their accounts, had they known them to have 
 been false. The miracles were many of them 
 done in the most public places at Jerusalem, 
 and at Capernaum, the next principal place in 
 Judea. The ministry of our Saviour continued 
 for three or four years, during which time, he 
 embraced every proper opportunity of exerting 
 his miraculous powers ; they were not shown 
 once only, and " in a corner," but were fre- 
 quently and openly displayed; and from the 
 commencement of the ministry of the Apostles 
 to the death of St. John, there was a period of 
 about ()0 years, in which miracles are acknow- 
 ledged to have been performed ; and in most of 
 the instances wherein this Divine power was 
 exerted, every thing respecting them was so 
 particularly stated, that mankind had every 
 means of convincing themselves of the truth
 
 31 
 
 of the relation. Under these circumstances 
 Christianity was established. A conversion 
 therefore to the Christian religion, must have 
 arisen from a full conviction of it's truth. 
 Christianity did not give rise to the report of 
 miracles, but was founded upon them. There 
 is some doubt, respecting the time when St. John 
 wrote his Gdspel; but the other Gospels, and 
 most, if not all the Epistles, were published 
 before the destruction of Jerusalem, for the 
 Jewish state is spoken of as then subsisting; 
 besides which, there are many other circum- 
 stances tending to confirm this opinion. Por- 
 phory, a learned and severe adversary of Chris- 
 tianity, who possessed every means of discover- 
 ing whether these writings were spurious, has 
 expressed no doubts of their being genuine. 
 That the Evangelists and Apostles should publish 
 a circumstantial relation of facts, so near the 
 time when they are said to have happened, if 
 they were not true, is altogether incredible, and 
 totally contrary to every principle on which 
 an impostor would act; and to admit them to 
 be false, is to take away the cause and leave 
 the effect. To attempt a forgery under such 
 circumstances, would have been too gross to 
 have imposed upon mankind, and must have 
 furnished the enemies of Christianity with 
 powers sufficient for it's destruction. The
 
 Apostles attested miracles, performed in the very 
 place where they gave their evidence; Peter and 
 John preached the resurrection of Christ, at 
 Jerusalem, not many months after the event. 
 This would not have been the conduct of im- 
 postors. We might also urge the acknowledged 
 simplicity and purity of the lives of the first 
 preachers of Christianity, their benevolence to 
 man, and unaffected piety to God, as strongly 
 co-operating to free them from any suspicion 
 of being deceivers. The testimony of men of 
 strictly religious and moral character, of un- 
 blameable lives and tried integrity of conduct, 
 to what they themselves have seen, and in 
 which thev could not be deceived, must be con- 
 sidered as furnishing proof amounting to moral 
 certainty. Under these circumstances, the ex- 
 traordinary nature of the fact, so far from being 
 an argument against it's credibility, is an argu- 
 ment for i( ; it being much less probable that 
 such men should deceive in a matter where the 
 salvation of mankind is concerned, than that 
 thev should fall into less errors. Now the 
 Apostles are acknowledged to have been men of 
 this description that they spent their lives in 
 piety to God in charity to man in teaching 
 the most perfect morality, and the purest reli- 
 gion in showing their sincerity by their 
 practice, and dying in defence of their principles.
 
 Qf. 
 
 3 
 
 Of such men, we may believe the common rail- 
 ings incident to human nature ; but we cannot 
 believe that they would solemnly appeal to God 
 for the truth of what they knew to be false. 
 There was nothing in their character which 
 could beget mistrust. Deliberate falsehood and 
 hypocrisy cannot here be imputed. Many of 
 the first adversaries of our religion, and those 
 the most formidable, never disputed the truth 
 of miracles ; on the contrary, they mention them 
 as having been performed. The Jews them- 
 selves acknowledged their reality. Juliajnj and 
 Celsus, two avowed enemies of Christianity* 
 amongst, all the arts which they used to destroy 
 it's credibility, not daring to deny that our 
 Saviour and his Apostles wrought miracles, 
 ascribed them to magic. Facts confessed by 
 those who had the greatest interest in denying 
 them, ought to be admitted. But Christianity 
 is now so far lost in philosophy, that our modern 
 infidels deny, what the first unbelievers, with all 
 their means of information, found themselves 
 obliged to admit. The Christian religion must 
 therefore have been first received from a full 
 conviction of the truth of the miracles said to 
 have been wrought for it's support ; it did not 
 owe it's establishment to the persuasions of 
 philosophers and orators, nor to the influence 
 of the civil or military power, but altogether to
 
 34 
 
 the force of it's own evidence. When men arc 
 left to judge for themselves in a matter where 
 their eternal happiness is immediately concerned, 
 and have no motive to embrace new doctrines 
 but the force of their evidence, we may con- 
 clude they will act from conviction. 
 
 The evidence here offered in defence of our 
 religion loses none of it's force from length of 
 time, since we reason upon a matter of fact, 
 never disputed. Christianity was preached, and 
 immediately upon it's first promulgation received 
 by a great number of all ranks of mankind, in 
 all nations. The conclusions, therefore, deduced 
 from this circumstance, are as good now as they 
 were 1 700 years ago. If then we are, as our 
 Author asserts, to take experience for our guide, 
 it tends directly to confirm our position, since 
 our uniform experience of the motives on which 
 men arc accustomed to act, proves that the 
 Christian religion could not have been established 
 in the manner it was, had the whole been an 
 imposition 13 . The general grounds of human 
 
 b The Jews themselves acknowledged, that the establishment of 
 Christianity would prove it's Divine authority : " It this counsel 
 or this work be of men, it will come to nought: but if it be of 
 God, ye cannot overthrow it ; lest haply ye be found even to fight 
 > gainst God. And to him they agreed." We have seen the estab- 
 lishment ; and conclude, as they would have done under the same 
 wir timstances, that it was the work of God. Here we have the 
 direct testimony of tin .lews who lived at ihe fir-4 preaching of 
 ( 'hri fiumfv", :ri favom of i;' truth,
 
 35 
 
 action, establishes the moral certainty of our 
 religion. Oar Author, therefore, reasons upon 
 a false principle, when he asserts that we want 
 experience to convince us of the truth of miracles. 
 We do not want experience to convince us, that 
 Christianity must have been first embraced from 
 conviction, and that conviction is immediately 
 connected with the truth of miracles, without 
 which, no sufficient motives for belief can be 
 assigned. The very extraordinary manner in 
 which the world was converted to Christianity, 
 stands an everlasting monument of it's truth ; 
 and seems intended by Providence as an argu- 
 ment to future generations, of it's Divine au- 
 thority. A very eminent writer has observed, 
 that " the conversion of the Gentile world, 
 whether we consider the difficulties attending it, 
 Ihe opposition made to it, the wonderful work 
 wrought to accomplish it, or the happy effects 
 and consequences of it, may be considered as a 
 more illustrious evidence of God's power, thai) 
 even our Saviour's miracles of casting out devils, 
 healing the sick, and raising the dead." Indeed, 
 a miracle said to have been wrought without 
 any circumstances sufficient to justify such an 
 exertion of Divine power, could not easily be 
 rendered credible; and our Author's argument 
 proves no more. If it were related, that about 
 1700 years ago, a man was raised from the
 
 36 
 
 dead, for no purpose but that of restoring him 
 to life, we confess that no evidence could induce 
 us to believe it ; but if the moral government 
 of God appeared in that event, and there were 
 circumstances attending it which could not be 
 accounted for by human means, the fact then 
 becomes credible. When two extraordinary 
 events are thus connected, the proof of one 
 establishes the truth of the other. Our Author 
 has reasoned upon the fact as standing alone, 
 but it should be considered in a moral view 
 as connected with the establishment of a more 
 pure religion, and it then becomes credible. In 
 the proof of any circumstance, we must attend 
 to every principle which co-operates to establish 
 it; whereas our Author, by considering the case 
 of a man said to have been raised from the 
 dead, simply in a physical point of view, with- 
 out any reference to a moral end, endeavours 
 to show that it cannot be rendered credible ; 
 and, upon that ground, \vc ma\ admit his 
 conclusions, without arlecting the credibility of 
 Christianity. The position on which he endea- 
 vours to establish his argument, does not include 
 all the circumstances upon which the evidence 
 of Christianity rests. lie says, "No testimony 
 can be sufficient to establish a miracle, unless it 
 be of such a kind, that the falsehood would be 
 more miraculous than the fact which it endea-
 
 37 
 
 vours to prove." Now this reasoning, at fur- 
 thest, can be admitted in those cases only, 
 where the fact has nothing but testimony to 
 establish it. But the proofs of Christianity do 
 not rest simply upon the testimony of it's first 
 preachers, and of those who were afterwards 
 the instruments of communicating it; but, in 
 a great measure, upon the acknowledged and 
 verv extraordinary effects produced by the 
 preaching of a few unlearned, obscure persons , 
 who taught " Christ crucified ;" upon the ce- 
 remonies, feasts, sacraments, and other public 
 monuments, instituted at the first establishment 
 of Christianity, and continued down to the 
 present time, in conjunction with an uninter- 
 rupted chain of testimonies. 
 
 When the proof of any position depends upon 
 arguments drawn from various sources, all 
 concurring to establish it's truth, to select some 
 one circumstance, and attempt to show that 
 that alone is not sufficient to render the fact 
 credible, and thence inter that it is not true, is 
 a conclusion not to be admitted. But it is thus 
 that our Author has endeavoured to destroy the 
 credibilitv of Christianity, the evidences of 
 which depend on a great varity of indisputable 
 
 When " the weak things of tlfe world confound the things 
 which are mighty," there must be a secret over-ruling Power; for 
 vtry eilect must have an adequate cause.
 
 38 
 
 circumstances and facts, all co-operating to 
 confirm it's truth ; but an examination of these 
 falls not within the plan here proposed. He 
 rests all his argument upon the extraordinary 
 nature of the tacts, considered by themselves ; 
 for a common fact, with the same evidence, 
 would immediately be admitted. We have en- 
 deavoured to show, that the extraordinary nature 
 of the facts is no ground for disbelieving them, 
 on two accounts : First, that the circumstances 
 to be accomplished required a transaction of that 
 extraordinary nature, as much as the most com- 
 mon events are necessary to fulfil the usual dis- 
 pensations of Providence, and therefore the 
 Deity was then directed by precisely the same 
 motive as in a more ordinary case, that of afford- 
 ing us such assistance as our moral condition 
 renders necessary. In the establishment of 
 a pure religion, the proof of it's Divine origin 
 may require such extraordinary circumstances as 
 may never afterwards be requisite, and accord- 
 ingly we find that such events have not since 
 taken place. Here is therefore a perfect con- 
 sistency in the operations of the Deity, in his 
 moral government, and not. a violation of the 
 laws of nature : Secondly, the facts are con- 
 firmed by unexceptionable testimony, and 
 immediately connected with other events, 
 indisputably true, and which, without the sup-
 
 39 
 
 position of the truth of those facts, would have 
 been, at least, equally above the reach of human 
 means. Thus, we conceive the reasoning of 
 our Author to be totally inconclusive ; and the 
 arguments employed to prove the fallacy of his 
 conclusions, appear, at the same time, fully 
 to justify our belief in, and prove the moraJ 
 certainty of our holy religion.
 
 10 
 
 REMARKS on Mr. Hume's Principles and 
 Reasoning, in Iris " llssay on Miracles." 
 
 J. he adversaries of the Scripture miracles con- 
 tend against their credibility, from the very ex- 
 traordinary nature of the tacts, endeavouring, upon 
 that ground, to set aside the evidence produced 
 in their support. Now the evidence and the fact 
 are two independent circumstances. A defect 
 in the evidence must ue determined from the 
 evidence itself, for there is nothing in the fact, 
 considered abstractedly, bv which you can dis- 
 cover it. When the steps of a demonstration are 
 perceived to be just, the conclusion is admitted; 
 but we never conclude the steps to be erroneous, 
 because the proposition appears to be of an 
 extraordinary nature. That one line may con- 
 tinually approach another, and yet never meet 
 it, might at first sight appear impossible. We, 
 nevertheless, proceed to examine the demon- 
 stration, and finding the reasoning to be legiti- 
 mate, conclude the proposition to he true. In 
 like manner we ought to proceed in our present 
 inquiry, 'i he extraordinary nature of a fact is 
 no ground for inverting the order of reasoning; 
 it only requires a more cautious examination of
 
 41 
 
 the evidence produced in it's favour. We must 
 not prejudge and condemn the evidence, from 
 any difficulty respecting the fact itself simply 
 considered. Physical difficulties cannot invalidate 
 proofs amounting to moral certainty a . The 
 evidence for a matter of fact, is like the steps of 
 a demonstration ; in both cases they are used as 
 means to investigate a truth ; in the former case 
 we arrive at moral, in the latter, at absolute 
 certainty. Assuming the incredibility of the 
 fact, is at once to reject the fact without con- 
 sulting the evidence in it's favour. But it is 
 thus that infidels argue against the credibility of 
 miracles. The first stumbling-block arises alto- 
 gether from a consideration of the fact ; hence, 
 the mind is wrought up to that degree of un- 
 belief, that the evidence has no chance of a fair 
 hearing. This seems to be a true statement of 
 the difficulty under which Infidelity labours. If 
 good seed be not sown on good ground, it will 
 bring no fruit to perfection. 
 
 * A metaphysical argument can never set aside the force of clear 
 testimony. A judge condemns a man to death on the latter, but 
 h<- would never do it on the former ground. Nor can a physical 
 difficulty be opposed to well authenticated matters of fact. Mere 
 difficulties prove nothing, because they may exist in indisputable 
 facts. That the motion of the arm should follow the determination 
 of the will, is inexplicable, but yet the fact is true. Difficulties 
 are [roofs of our ignorance, not arguments against the fact. The 
 truth or falsehood of a fact must be determined, not from what we 
 do not know, but from what we do know. 
 
 G
 
 42 
 
 The extraordinary nature of a fact is no ar- 
 gument against it's admission upon authentic- 
 evidence, it only implies that such a fact was 
 not to be expected. Improbability relates only 
 to expectation; it offers nothing which can 
 affect the proof of the fact. An inquiry into 
 the truth of a matter of tact, is a question of 
 testimony not of probability. The chances for 
 and against the happening of an event, make 
 no part of an investigation into it's truth. Mr. 
 Hume appears to place the improbability ot 
 a miraculous event, to a wrong account ; he puts 
 it in opposition to the evidence in support of 
 the fact ; whereas, its proper office is only to 
 'influence our expectations, and thence to cause 
 a suspension of our belief, until evidence is pro- 
 duced ; but the evidence not being affected by 
 the improbability, the mind ought to be left 
 unbiassed in respect to the proofs which may 
 be offered. If it suffer itself to be seduced 
 from this, it draws it's conclusion-, from false 
 grounds. 
 
 Mr. Hume's definition ot a miracle is an 
 assumption ot a truth : it is a position asserting 
 a thing to be. and therefore no definition. Now 
 our objection to his assumption is this, that a 
 fact may be under the direction, either of a phy- 
 sical or moral law; and a miraculous tact having 
 regard to a moral end. becomes subject to. and
 
 13 
 
 is directed by, the law or' God's moral govern- 
 ment; whereas our Author considers it only in 
 a physical point of view. Since " known unto 
 " God are all his works from the beginning," 
 when a miracle is wrought, there is, in the 
 sight of God, no alteration in the physical 
 arrangement of things; no previous designs are 
 altered ; such events, however, constitute a proof 
 of an extraordinary act of the Deity, they not 
 being necessary for any physical purposes. But 
 as they arc instituted for a moral end, they are 
 under the regulation of a moral law, and fall in 
 with the law of God's moral government. We 
 may, therefore, consider a miracle as an extra- 
 ordinary physical act of the Deity, for the express 
 purpose of a moral end. We are aware it may 
 be said, that other acts may be supposed, not 
 included in this description, which would be 
 called miraculous ; to this we answer, that we 
 know of no such acts b . All the acts of the 
 Deity have reference to his general plan of go- 
 vernment ; " the blind sec, the lame walk, the 
 " lepers are cleansed, the deaf hear, the dead are 
 " raised," not for the purpose of giving relief to 
 individuals, but " for the glory of God, that 
 
 b It may be here said, thai the Pagan and Romish miracles are 
 of this kind miracles not performed for a moral end. But as our 
 Author himself rejects all these, we, in our contest with him, may- 
 he allowed to do the same. Hence, the Scripture miracles onlv 
 lull under our consideration.
 
 44 
 
 l ' the Son of God might be glorified thereby." 
 The physical world requires no correction ; it 
 does not decay by length of time ; no extraor- 
 dinary physical acts are necessary for any pur- 
 poses which regard the material system ; but the 
 moral world sometimes stands in need of refor- 
 mation, and the hand of God is then visibly 
 extended to bring men back to a knowledge 
 and sense of their duty. These considerations 
 greatly diminish the incredibility of miraculous 
 facts, and leave them to be established by the 
 same kind of evidence that would be necessary 
 to establish the belief of any other matter of 
 fact. We are entitled to estimate the credibility 
 of a fact, from it's agreement with the dis- 
 pensations of God in his moral, equally as 
 in his physical government of the world. No 
 physical ends are frustrated by a miracle ; 
 moral ones are accomplished. The strength 
 of our Author's argument against the credi- 
 bility of miracles, rests principally upon his 
 own definition. 
 
 In an inquiry into the credibility of miracles, 
 both the Being of a God and his Providence, 
 must be admitted. Without this concession, 
 the matter is already determined. A denial of 
 these circumstances, at once puts an end to the 
 dispute. It would be nugatory to offer evi- 
 dence in proof that a man has been raised from
 
 45 
 
 the dead, whilst you deny the existence of a 
 power capable of producing such an effect, or 
 refuse to admit a providence. Since, therefore, 
 Mr. Hi5Tvi has, by laboured arguments, endea- 
 voured to destroy the evidence in favour of the 
 credibility of the Scripture miracles, he must 
 necessarily have acknowledged a God, and his 
 superintendence over his works. To make him 
 consistent with himself, he is reduced to the 
 necessity of admitting our assumption. In fact, 
 he, in express terms, grants it ; for he says, 
 " A miracle is a transgression of a law of nature 
 " by a particular volition of the Deity, or by 
 " the interposition of some invisible agent ." 
 Without, therefore, entering into an exami- 
 nation of the question respecting the existence 
 of a God, and his interfering in human affairs, 
 we are entitled, in our dispute with Mr. H., to 
 assume the truth of both; and in the preceding 
 discourses, we kept this in view, as a principle 
 upon which we were allowed to reason. Grant- 
 ing this, there can be no great difficulty in 
 
 c The references are here made to the Octavo edition of Mr. 
 Hume's Essays and Treatises, published in 1777, by Cadell in the 
 Strand. This is the Author's last edition ; and having corrected 
 his former editions, he desires it may be considered as containing, 
 after due consideration, his philosophical sentiments and principles. 
 When reference is not made, it is to be understood that the quota- 
 tions are from his Essay on Miracles, and they are taken in the 
 order in which they there stand, one instance excepted.
 
 46 
 
 admitting final causes' 1 , upon which we have., 
 in a great measure, rested our argument. It 
 also takes away the presumption against the 
 existence of miracles- 
 
 The truth or falsehood of a matter of fact, 
 is incapahle of demonstration. The evidence, 
 therefore, must rest, not on a species of mathe- 
 matical proof, but upon other grounds human 
 testimony, experience, established events con- 
 nected with it, and what may be inferred from 
 observations on the providence of God ; these are 
 the principles, then, upon which we must reason 
 in the subject under our present consideration. 
 
 By experience, Mr. Hume cannot mean 
 personal experience only, for he includes past 
 experience in his arguments. This sort of 
 experience must necessarily be derived from the 
 reports of others, and it is this which must con- 
 stitute the great bulk of direct evidence in the 
 matter under consideration. Hence, this latter 
 experience must be measured by testimony ; 
 we may, then, in the present question, use the 
 term experience for testimony. We have, there- 
 fore, (contrary to what Mr. H. has asserted) 
 general experience (testimony) in favour of the 
 Christian miracles, since from the establishment 
 of Christianity, they have been acknowledged 
 
 ri Id defence of final causes, see Stii.uncfi.fxt's Originrs Sucrtr. 
 B. iii. c. I. Pai.i;v's Natural Theology; anil A Confutation of 
 Atheism, by the Author of these Discourse.-.
 
 47 
 
 both by the friends and enemies of our religion, 
 a few modern infidels excepted e . 
 
 After stating the general principles on which 
 we are to estimate the credibility of matters of 
 fact, the Author proceeds to show, under various 
 instances, how we may be deceived in making 
 our determination, and upon what doubtful 
 principles it will sometimes rest. Now all these 
 cases are intended to discredit the grounds upon 
 which the credibility of miracles is established; 
 otherwise, the greater part of the Essay has 
 no reference to the subject it pretends to 
 examine. Indeed, he draws his conclusion 
 from the sum total of what he has advanced. 
 " Upon the whole, then, it appears, that no 
 iJ testimony for any kind of miracle, has ever 
 iS amounted to a probability*, much less a proof." 
 We must therefore consider, whether, and how 
 far, his positions and adduced circumstances 
 arc applicable to the question respecting our 
 belief of miracles, and conclusive against it. 
 
 " The bt-lief of miracles rests upon that strength of evidence, 
 which was never known to deceive; on what reasonable ground, 
 then, can we refuse our assent? In this point of view, we have 
 uniform experience in favour of their credibility. 
 
 * The whole bulk of evidence in favour of Christianity amounts 
 
 not even to a probability ! A very melancholy instance of mental 
 
 infirmity. To use Mr. It's own words, his " Reason here seems 
 
 oe thrown into ;i kind of atnmemem and uujMise." Acad, or
 
 48 
 
 Mr. Hume informs us, that Dr. Tillotson 
 has furnished him with a decisive argument 
 against the credibility of all miracles. "Were 
 " (says the Dr.) the doctrine of the real presence 
 " ever so clearly revealed in Scripture, it were 
 " direct!) contrary to the rules of just reasoning 
 ; ' to give our assent to it. It contradicts sense." 
 The hypothesis states, that under the circum- 
 stances related in it, the fact would not be 
 credible. True. But there is no such thing 
 stated in Scripture. The hypothesis, therefore, 
 applies to nothing ; nothing can be inferred from 
 it. Mr. IT. however, " flatters himself that he 
 " has discovered an argument of a like nature, 
 " which, if just, will with the wise and learned 
 " be an everlasting check to all kinds of 
 :f superstition" that is, religion. Now Dr. T. 
 admits nothing which contradicts the evidence 
 of sense; Mr. IT. attempts to invalidate human 
 testimony. This is his like argument. 
 
 " Had not men commonly an inclination to 
 "' truth, and a principle of probity ; were they 
 " not sensible to shame, when detected offalse- 
 " hood ; were- not these, I say, discovered by 
 " experience, to be qualities, inherent in human 
 " nature, we should never repose the least con- 
 ( fidencc in human testimony." And have not 
 they who first related the Christian miracles, 
 a claim to those qualities which constitute con-
 
 49 
 
 fidence in human testimony ? As Mr. II. has 
 not shown that they have not, his observation 
 proves nothing against the admission of their 
 testimony. The Christian miracles have the 
 same historical evidence in their support, which 
 any other matter of fact can have; and they 
 have also this further evidence, which no other 
 matter of fact has, that they produced one of 
 the most extraordinary revolutions in the moral 
 world, which the world ever saw. 
 
 " I si to aid not believe such a story, ivere it told 
 " me by Cato, was a proverbial saying in Rome, 
 " even during the life-time of that philosophical 
 " Patriot. The incredibility of a fact, it was 
 ' allowed, might invalidate so great an autho- 
 " rity." If the evidence for the truth of the 
 miracles recorded in Scripture, rested altogether 
 upon the testimony of a single person, they 
 would not be credible s . The proverb can be ap- 
 plied no further ; it has, therefore, not the least 
 tendency to discredit the miracles wrought for 
 the establishment of the Jewish and Christian 
 religions. In fact, the saying means only this : 
 The incredibility of the fact might render it 
 doubtful, upon the first statement, notwith- 
 standing the authority upon which it rested ; 
 but not to the exclusion of further evidence. 
 
 See the Note, page 1 ( 
 H
 
 50 
 
 A Roman proverb is brought forward, to set 
 aside the evidence for the credibility of the 
 Scripture miracles ! 
 
 " The Indian prince who refused to believe 
 " the first relations concerning the effects ot 
 " frost, reasoned justly." it he reasoned 
 justly, his premises must have been bad, as his 
 conclusion was false. Now the prince rejected 
 the testimony of those who were eye-witnesses 
 of the fact they related, and trusting to his own 
 experience only, concluded against matter of 
 fact. The case is the same with Mr. Hume ; 
 he also refuses to admit the testimony of eve- 
 witnesses, further confirmed by all the evidence 
 which can be brought to substantiate a matter 
 of fact, merely upon the assumed principle, 
 that in religious matters, there is nothing but 
 "knavery and folly" amongst mankind; and 
 thence concludes against the credibility of mi- 
 racles. It Mr. II. intended to apply this story 
 to the point in question, it makes directly 
 against himself; if not, why did he introduce 
 it ? We forbear to make any observations on 
 his distinction between not contrary and not 
 conformable to experience, as it has no reference 
 to the question under our present consideration. 
 
 " A miracle is a violation of the laws of 
 "nature; and as a firm and unalterable cxpe-
 
 5 1 
 
 " rience has established these laws, the proof 
 " against a miracle, from the very nature ot the 
 " tact, is as entire as any argument from expe- 
 " rience can possibly be imagined." A firm 
 and unalterable experience, can mean only, that 
 the laws of nature have never been violated ; that 
 is, there never was a miracle, putting the thing 
 defined for the definition. Thus, in fact, Mr. 
 Hume assumes as a principle, the conclusion he 
 wants to establish: and then, by making a show 
 of reasoning, deduces his assumption. But the 
 defence of Christianity rests upon no hypothesis; 
 we have direct evidence in favour of miracles, 
 both from testimony, and incontrovertible facts 
 connected with them, and thence contend for 
 their credibility. This we conceive to be fair 
 reasoning, and not to be shaken by any argu- 
 ments founded upon merely hypothetical prin- 
 ciples h . The belief of miracles rests upon moral 
 certainty, and therefore becomes a matter of 
 personal persuasion, arising from a consideration 
 of the various arguments in defence of Chris- 
 tianity ; and here, every man must make up 
 his mind, from a view of the whole evidence. 
 St. Paul sometimes appeals to a like mode of 
 
 h Archimedes said, " Give me where to stand, and I will move 
 the earth." In like manner, Infidelity says, " Give me a footing, 
 fallow my hypothesis), and I will overturn Christianity." The 
 
 Philosopher and the Infidel are. here under equal difficulties.
 
 52 
 
 determination ; " let every man be fully per- 
 " snaded in his own mind." 
 
 " There must be uniform experience against 
 " every miraculous event, otherwise the event 
 " would not merit that appellation." But 
 suppose the Deity to work a miracle (granted 
 by our Author to be possible), then there would 
 be a miracle, and not uniform experience against 
 it; thus, according to Mr. Hume, a miracle 
 ceases to be a miracle as soon as it is performed. 
 A miracle in definition, is not a miracle in fact. 
 The Author generally takes care to frame his 
 definitions so that they may lead him to the 
 conclusions he wants to establish ; but here, his 
 definition is inconsistent with the existence of 
 the thing defined. Mr. H. proceeds thus: " As 
 " an uniform experience amounts to a proof, 
 " there is here a direct and full proof, from the 
 " nature of the fact, against the existence of the 
 " miracle." But every matter of fact is pos- 
 sible ; there cannot, therefore, be any thing in 
 the nature of a fact, against it's existence. Ac- 
 cording to Mr. H. here is a fact which carries 
 in itself, an argument against its o\\ n existence! 
 This puts us in mind of a question in Maiitinus 
 Scribleuus, ''Whether a possible angel be 
 better than an actually existing fly r" 
 
 " No testimony is sufficient to establish
 
 53 
 
 " a miracle, unless the testimony be of such 
 " a kind, that it's falsehood would be more 
 " miraculous than the fact which it endeavours 
 " to establish." But is it not absurd to talk of 
 the falsehood of testimony being miraculous ? 
 Can the falsehood of testimony be a violation of 
 the law of nature ? According to the Author's 
 own definition, the words have no meaning. 
 He perplexes us with the use of terms ', to 
 secure himself against an attack. If by mira- 
 culous, he means only improbable, we admit his 
 position, without any fear that it will affect the 
 credibility of miracles. As, however, Mr. H. 
 has not here made any application of his posi- 
 tion, and determined the case against us, we 
 are not called upon to make any further obser- 
 vations. 
 
 " There is not to be found, in all history, any 
 " miracle attested by a sufficient number of men, 
 " of such unquestioned good sense, education, 
 " and learning, as to secure us against all delusion 
 
 ' Mr. Hume, in his Origin of Ideas, complains that Mr. Locke 
 has not accurately defined his terms, so as to prevent mistakes; 
 thus drawing- out his disputes to a tedious length. And in his Idea 
 of necessary Connection, he says, he shall fix precisely the meaning 
 of his terms, and thereby remove the obscurity which would other- 
 wise arise. And yet in the present instance, he uses the term 
 miracle to signify, a violation of the law of nature;, a very great 
 improbability, an impossibility, or an absurdity, as may best suit 
 his purpose
 
 54 
 
 " in themselves ; of such undoubted integrity, as 
 " to place them beyond all suspicion of any 
 " design to deceive others ; of such credit and 
 " reputation in tiie eyes of mankind, as to have 
 " a great deal to lose in case of their being 
 " detected in any falsehood ; and at the same 
 " time, attesting facts, performed in such a 
 " public manner, and in so celebrated a part of 
 " the world, as to render the detection unavoid- 
 " able. All which circumstances are requisite 
 " to give us full assurance in the testimony of 
 " men." A mere assertion this, leading, as 
 usual, directlv to the conclusion which the Au- 
 thor wants to establish. We, however, on the 
 contrary, contend, that " there is to be found in 
 " history, miracles attested, &c. &c." In fact, 
 the determination of the question, whether the 
 Scripture miracles be credible, rests altogether 
 upon a full examination of the articles contained 
 in our Author's position; these, however, he 
 has not examined, but assumes their truth with 
 as much confidence, as if they were equally self- 
 evident as any axiom in Kuclid. The great 
 objection to Mr. Hume's reasoning throughout 
 the whole of his I'ssay on Miracles, is this, that 
 he does not examine the evidence 5 for the parti- 
 cular tacts brought forward, the only ground 
 upon which we can form a judgment of their 
 credibility, for every fact must stand upon it's
 
 5. 
 
 ) 
 
 own evidence. He talks in a very loose and 
 general way, about " entire proof from testi- 
 mony," and "full proof from experience;" and 
 without any inquiry into the circumstances of 
 the case before him, always concludes against 
 the credibility of miracles with as much con- 
 fidence, as if he could have, and actually had 
 made, an arithmetical calculation of the proba- 
 bilities on each side. 
 
 " When any thing is affirmed utterly absurd 
 " and miraculous, the mind rather the more 
 " readily admits of such a fact, upon account 
 " of that very circumstance which ought to 
 " destroy all it's authority. The passion of 
 " surprize and wonder, arising from miracles, 
 " being an agreeable emotion, gives a sensible 
 " tendency towards the belief of those events, 
 "from which it is derived." Surprize and 
 wonder do not (as Mr. II. asserts) here act 
 as causes, but exist as effects. Do surprize and 
 wonder arise from the relation of a storv utterly 
 absurd ? But confirm a very extraordinary fact 
 by proper evidence, and then the emotions of 
 surprize and wonder will arise. We wonder 
 how such an event could have happened; we 
 are surprized at such a matter of fact. These 
 emotions arise after the credibility of the fact is 
 established, from the inability of the mind to 
 find an adequate cause of it.
 
 56 
 
 " If the spirit of religion join itself to the 
 " love of wonder, there is an end of common 
 " sense ; and human testimony, in these circum- 
 " stances, loses all pretensions to authority k ." 
 But if it be not joined, testimony becomes 
 credible. Every if may be opposed by an if not, 
 which destroys all application of Mr. H's. 
 position. Instead of reasoning upon hypotheses, 
 he should have reasoned upon established facts 
 and principles. 
 
 " A religionist may be an enthusiast, and 
 " imagine he sees what has no reality." But 
 a religionist may not be an enthusiast, and may 
 judge properly of what he sees. The question 
 is not, what may be, but what actually ivas the 
 case, in the establishment of Christianity ; this, 
 however, makes no part of Mr. Hume's inquiry. 
 He goes on with several other may bcs, which 
 may always be opposed by so many may not 
 bes. If any one had said to Mr. H. you may be 
 an Atheist, and then concluded he was one, he 
 would have very justly contended, that the 
 conclusion did not follow from the premises ; 
 yet he does exactly the same thing in attacking 
 Christianity; it may be all a ("heat, therefore it 
 is all a cheat. This is precisely the ease, nor 
 can it be explained away. 
 
 k Dr. Hi v properly observes that Mr. Hi Mr. represent-; popu- 
 lar prejudice as philosophical reasoning. Lcctum, vol.1, p. 60.
 
 57 
 
 " The many instances of forged miracles, and 
 " prophecies, and supernatural events, which, 
 " in all ages, have either heen detected by con- 
 " trarv evidence, or which detect themselves 
 " by their absurdity, prove sufficiently the 
 " strong propensity of mankind to the extraor- 
 " dinary and marvellous, and ought reasonably 
 " to beget a suspicion against all relations ot 
 " this kind." Upon the ground here stated, 
 we contend for the truth of the Christian mira- 
 cles, since the evidence of their credibility has 
 never been destroyed by contrary evidence, nor 
 detected by their absurdity, which, according to 
 Mr. Hume, would have been the case, had they 
 been a forgery. Further; " You have yourself 
 " heard many such marvellous relations stated, 
 " which, being treated with scorn bv all the 
 " wise and judicious, have at last been aban- 
 " cloned, even by the vulgar. How many 
 " stories of this nature, have, in all ages, been 
 " detected, and exploded in their infancy ? How 
 " many more have been celebrated for a time, 
 " and have afterwards sunk into neglect and 
 " oblivion." We are here presented with a 
 criterion of false miracles; and hence we argue 
 in favour of Christianity, inasmuch as the mi- 
 racles wrought for it's establishment have 
 never been exploded, nor sunk into oblivion. 
 These miracles having an established credibility, 
 
 i
 
 58 
 
 according to the reasoning of our Author, we 
 ought to receive them as true ; for had they 
 been false, it is granted they would have been 
 universally rejected. 
 
 " It forms a strong presumption against all 
 " supernatural and miraculous relations, that they 
 " are observed chiefly to abound amongst igno- 
 " rant and barbarous nations ; or, if a civilized 
 " people has ever given admission to them, 
 " that people will be found to have received 
 " them from ignorant and barbarous ancestors/' 
 The Christian religion was at iirst preached at 
 Jerusalem, at Athens, and at Rome. This ob- 
 servation therefore will not apply to the esta- 
 blishment of Christianity. These nations were 
 neither ignorant nor barbarous, nor did they 
 receive their accounts from ignorant and bar- 
 barous ancestors. Speaking of the impostor 
 Alexander, Mr. H. says, " Had he fixed his 
 " residence at Athens, the philosophers of that 
 " renowned mart of learning had immediately 
 " spread, throughout the whole Roman empire, 
 " their sense of the matter; which, being sup- 
 " ported by so great an authority, and displayed 
 " bv all the force of eloquence, had entirely 
 " opened the eves of all mankind." That is, an 
 impostor at Athens must have been exposed to 
 all the world. St. Paul taught at Athens, and 
 contended with the philosophers, preaching the
 
 59 
 
 resurrection of Jesus Christ; " and when thev 
 " heard of the resurrection of the dead, some 
 " mocked ; and others said, we will hear thee 
 " again of this matter." He was neither con- 
 victed, nor even accused of being an impostor. 
 We have a right, therefore, to conclude, upon 
 our Author's own principles, that he was not so. 
 
 " It is strange, a judicious reader is apt to 
 " say, upon the perusal of these wonderful 
 " historians, that such prodigious events do not 
 " happen in our days. But it is nothing strange 
 " that men should lie in all ages." 1 believe 
 a judicious reader would say no such thing. 
 However, till the Author has shown that the 
 first preachers of Christianity have no claim to 
 our confidence, his position cannot be applied 
 against us. It has been asserted, and it is a cir- 
 cumstance very favourable to the credibility of 
 Christianity, that " the Apostles converted more 
 " Jews in one day, than have been won over in 
 " the last thousand years." But the Jews have 
 now the Gospel of Christ before them; the first 
 preachers of Christianity, therefore, must have 
 been furnished with very extraordinary powers, 
 to have produced such a conversion. 
 
 Mr. Hume advances the following argument, 
 which, in his opinion, goes to destroy the cre- 
 dibility of all miracles. " In matters of religion,
 
 60 
 
 " whatever is different, is contrary; and it is 
 " impossible the religions of ancient Rome, of 
 " Turkey, of Siam, and of China, should, all of 
 " them, be established on any solid foundation." 
 Upon this, the Author thus argues: That as 
 all these religions are pretended to be established 
 upon miracles, whatever tends to destroy their 
 credibility in one case, tends indirectly to destroy 
 the credibility in all the other cases ; endeavour- 
 ing thus to prove, that, under such a circum- 
 stance, not any of the miracles are credible. 
 This is plainly no consequence, because the evi- 
 dences for the different miracles may rest upon 
 very different grounds; in one case, the testi- 
 mony in favour of miracles, may be very satis- 
 factory ; in another, it may not be deserving 
 our attention. Did Mr. H. seriously think that 
 his readers could be imposed upon by so weak, 
 an argument, that because all these religions 
 cannot be true, they must be all false ? But he 
 goes on thus: "This argument may appear 
 " over subtile and refined 1 ; but is not in reality 
 " different from the reasoning ot a judge, who 
 " supposes, that the credit of two witnesses, 
 <c maintaining a crime against any one, is de- 
 " stroyed by the testimony of two others, who 
 " affirm him to have been two hundred leagues 
 li distance, at the same instant when the crime 
 
 1 h appears no such thing, quite the contrary.
 
 61 
 
 " is said to have been committed." The 
 arguments bear no resemblance whatever to 
 each other. Under the latter circumstance, 
 however, the judge would do, just what our 
 Author should have done in the former case, 
 that is, examine further evidence in order to 
 remove the difficulty. " if you seek him, he 
 will be found." 
 
 In respect to the Pagan and Romish miracles, 
 introduced by Mr. Hume to discredit the 
 Christian miracles, we refer the reader to a 
 Work, intitlcd, The Criterion, or Miracles ex- 
 amined ; by Dr. Douglas, late Bishop of Salis- 
 bury ; in which is incontrovertibly shown, the 
 great difference between them in point of evi- 
 dence ; establishing the truth of the latter upon 
 the most satisfactory principles, and exposing 
 the pretensions of the former m . 
 
 After stating the miracles said to have been 
 wrought in France, Air. II. says, " What have 
 " we to oppose to such a cloud of witnesses, 
 " but the absolute impossibility or miraculous 
 " nature of the events, which they relate?" Now 
 according to our Author's definition, a miracle 
 
 m If the evidence for the former miracle?, be, as Mr. H. repre- 
 sents, equal to that of the latter, how has it happened, that the 
 former have never been believed, and the latter never been de- 
 nied, except by a few Infidels? " Bv their fruit?, ye shall know 
 them,"
 
 62 
 
 is possible, it implying no contradiction ; he 
 must therefore make the impossibility consist in 
 the limited power of the Deity ; thus denying 
 his omnipotence. He first admits the power of 
 working miracles, and then denies the possibility 
 of execution. 
 
 " Is the consequence just, because some 
 " human testimony has the utmost force and au- 
 " thority in some cases, that therefore all kinds 
 " of testimony must, in all cases, have equal 
 " force and authority ?" AYe answer, No. But 
 the case in point is this : Is the consequence just, 
 that since human testimony in some cases has 
 no force and authority, therefore in the present 
 inquiry, all testimony must be rejected without 
 examination ? "We may here venture to answer, 
 No. The Author seems to have put the fof^mer 
 question, which is not at all applicable in our 
 present inquiry, to keep out of sight the latter, 
 which makes directly against him. 
 
 " What greater temptation than to appear 
 " a missionary, a prophet, an ambassador, from 
 " Heaven ? Who would not encounter many 
 " dangers and difficulties, in order to attain so 
 "sublime a character?" Very few impostors 
 would encounter them ; and they who did, 
 would not find it easy to persuade others that 
 they irerc prophets and ambassadors from 
 Heaven, for this is the great difficulty to be
 
 63 
 
 encountered, which, as usual, our Author has 
 carefully concealed. The first preachers of 
 Christianity were themselves not only seriously 
 convinced of their Divine authority, but they 
 performed the more difficult task of convincing 
 the world that they were " teachers sent from 
 God." 
 
 " The smallest spark may here (in religious 
 " matters) kindle into the greatest flame ; because 
 ' the materials are always prepared for it. The 
 " avid am genus auricular urn, the gazing popu- 
 " lace, receive greedily, without examination, 
 " whatever soothes superstition, and promotes 
 " wonder." The former part " because the 
 " materials are ahvays prepared for it," is an as- 
 sertion without proof, and therefore not to be 
 admitted ; the position should have been stated 
 thus : When the materials are prepared for it. 
 But this would not have answered Mr. Hume's 
 purpose. Mankind are represented as always 
 subject to religious impositions, that the Author 
 may have an opportunity of attacking Christi- 
 anitv. It is he who " receives greedily, and 
 without examination." 
 
 " Shall we, rather than have recourse to so 
 " natural a solution of miracles by credulity and 
 ' delusion, allow a violation of the laws of 
 nature ? " Which of these solutions we should
 
 64 
 
 adopt, depends upon an examination into the 
 evidences on each side. As Mr. H. has not 
 done this, his question proves nothing. 
 
 " A court of judicature, with all the authority, 
 " accuracy, and judgment, they can employ, 
 " find themselves often at a loss to distinguish 
 " between truth and falsehood, in the most 
 " recent actions." It is never under any diffi- 
 culty in respect to facts, openly committed. 
 The observation, therefore, does not apply to 
 the question under consideration. 
 
 " In the infancy of new religions, the wise 
 " and learned commonly esteem the matter too 
 " inconsiderable, to deserve their attention and 
 "regard 11 ." In the infancy of the Christian 
 religion, the wise and learned did all in their 
 power to suppress it, but they could not. All 
 human means were too weak to oppose it with 
 any effect. After a fair contest with worldly 
 power, and worldly wisdom, Christianity pre- 
 vailed. 
 
 That reasoning must be false, which attempts 
 to prove that no evidence can render a tact 
 
 n The doctrines of Christianity were not only many of them 
 new, but also very extraordinary, and such as must necessarily 
 have roused the attention of mankind. They could not be looked 
 upon with indifference; lor when the religion* establishment of 
 ; country is attacked, it will necessarily induce a fear, that the 
 civil constitution may he in dauirer of a subversion.
 
 65 
 
 credible, which, it is granted, might exist. Tins 
 the Author himself has admitted; for he says 
 (Dial, on Nat. ReL), that " we must admit a 
 " fact, when it is supported by all the argu- 
 " men ts it's nature admits of." Now Mr. II. 
 admits the possibility of miracles ; it is therefore 
 possible that miracles may be wrought to prove 
 a Divine commission. And yet he says, that 
 " no human testimony can have such force, as 
 " to prove a miracle, and make it a just founda- 
 " tion for any such (popular) system of religion." 
 This position, therefore, is inadmissible upon 
 our Author's own principles. Further, it would 
 limit the power of God in matters where no 
 contradiction is implied, and therefore in cir- 
 cumstances where there exists no impossibility. 
 The assertion must be false, or you take away 
 Clod's omnipotence. 
 
 After all the arguments advanced by Mr. H. 
 against the credibility of miracles, the Reader 
 will be surprised to find him making the fol- 
 lowing confession : " I beg the limitations here 
 " made, may be remarked, when I say, that 
 " a miracle can never be proved, so as to be 
 " the foundation of a system of religion ; for 
 " 1 own, that otherwise, there may possibly be 
 
 It is certainly more worthy of God, to work miracles upon 
 such an occasion, than upon any other : it is therefore so far more 
 probable that he will. 
 
 K
 
 66 
 
 11 miracles, or violations of the usual course of 
 " nature, of such a kind as to admit of proof 
 "from human testimony p ; though, perhaps q , 
 " it will be impossible to find any such in all 
 "the records of history. Thus', suppose, all 
 " authors, in all languages, were to agree, that 
 "from January 1, i()8o, there was a total 
 " darkness over the earth for eight days: Sup- 
 " pose that the tradition for this extraordinary 
 " event was still strong and lively among the 
 " people: That all travellers who return from 
 " foreign countries, bring us accounts of the 
 " same tradition, without the least variation or 
 " contradiction : It is evident that our present 
 " philosophers, instead of doubting the fact, 
 " ought to receive it as certain, and ought to 
 " search for the causes whence it might be de- 
 '' rived." What! search for the physical cause 
 
 P Tills concession places the incredibility of a miraculous event, 
 not on the extraordinary nature of the event, but on the want of 
 evidence. How far this is consistent with our Author's preceding 
 principles, or inconsistent with our belief of the Christian miracles, 
 we may leave the Reader to determine. 
 
 i We cannot admit a conclusion founded upon a mew perhaps. 
 
 r From an introduction, thus, we look lor some connection be- 
 tween what follows, and the preceding part ; whereas, it has no 
 reference whatever to anv thing which has gone before; for not 
 bciti.; an historical fact, it is no exemplification ; no confirmation ; 
 otK;is nothing on which you can deduce anv conclusion, that can 
 be applied to what has been previously stated. Hut at all events 
 Christiauitv must be attacked.
 
 07 
 
 of a miracle ? For the Author gives it as an in- 
 stance where a miracle may be rendered credible. 
 A plain contradiction in terms. This instance 
 was clearly intended to cast suspicion upon the 
 miraculous darkness at our Saviour's crucifixion. 
 '' But suppose that all the historians who treat 
 " of England, should agree, that on the first 
 " of January, 1600, Queen Elizabeth died; 
 " that both before and after her death, she was 
 " seen by her physicians and the whole court, 
 " as is usual with persons of her rank ; and that 
 "' after being interred a month, she appeared 
 - l again, resumed the throne, and governed 
 " England for three years : I must confess 
 " that I should be surprised at the concurrence 
 ' of so many odd circumstances; but should not 
 " have the least inclination to believe so mira- 
 " culous an event." Nor should]; but 1 do 
 not see how this invalidates the evidences of our 
 Saviour's resurrection, which it undoubtedly 
 was intended to ridicule. It is greatly in favour 
 of the truth of Christianity, that our Author, 
 with his disposition and abilities, dare not come 
 fairly and openly forward to attack it s . 
 
 It may be proper to oppose the attacks on Christianity, by 
 showing the weakness of the arguments which are brought against 
 t ; but it's claim to a Divine authority is good, until it's establish- 
 ment can be satisfactorily accounted for, by the operation of merely 
 human means. No arguments can support an insufficient cause. 
 We may here apply Mr. Hume's own observation : " A man who 
 
 " hide 1 ;
 
 08 
 
 " But should this miracle (the second related 
 " in the last paragraph) he ascribed to any new 
 " system of religion; men in all ages have been 
 " so much imposed upon by ridiculous stories 
 " of that kind, that this very circumstance 
 " would be a. full proof ot a cheat l , and surfi- 
 " cient with all men of sense, not only to make 
 " them reject the fact, but even reject it with- 
 " out farther examination." It would be no 
 proof at all. Upon the principles we have laid 
 down, (lie Author would have done right in 
 rejecting the miracle, but did wrong in reject- 
 ing it upon the ground he assumes. 
 
 We are desired " to compare the instances 
 " of the violations of truth, in the testimony of 
 " men, with those of the violation ot the laws 
 <c of nature, by miracles, in order to judge which 
 " of them is most likely and probable." I can 
 make no sense ot this passage. Mr. IT. cannot 
 mean, that we should at once reject all miracles, 
 for this reason, that they are less likely to 
 happen, than that a man should be guilty ot 
 asserting a falsehood. He then goes on thus: 
 
 "hides himself, confesses as evidently the superiority of In* 
 "enemy, as another wlio lairh delivers up his arms." 'Drat. 
 oil Winn. Xat. p. S I. 
 
 ! The old argumeni again ; in religious matters, til men arc 
 ' kna\ es ami fool*."
 
 09 
 
 " As the violations of truth arc more common 
 " in the testimony concerning religious miracles, 
 " than in that concerning any other matter of 
 "fact; this must diminish very much the au- 
 " thority of the former testimony, and make 
 " us form a general resolution, never to lend 
 " any attention to it, with whatever specious 
 " pretence it may be covered." The position 
 respecting the violation of truth, is a mere 
 assertion, and therefore cannot be admitted. 
 But if we were to admit it, does it follow that 
 all miraculous relations are to be rejected with- 
 out examination ? Here we have premises not 
 established, and conclusions which are not con- 
 sequences from them. Mr. H. proceeds thus : 
 " Lord Bacon seems to have embraced the same 
 " principles of reasoning ; " for he says, " Every 
 " relation must be considered as suspicious, 
 " which depends in any degree upon religion, 
 " as the prodigies of Livy; ' that is, we must 
 be very cautious about receiving it. But his 
 Lordship does not advise us to " reject without 
 examination;" on the contrary, he tells us 
 that in all our inquiries into the nature of very 
 extraordinary relations, " they must be done 
 " with the most severe scrutiny, lest we depart 
 11 from truth." A position not very well agree- 
 ing with our Author's principles. 
 
 In order to ridicule Christianity, Mr. IL says,
 
 70 
 
 " Our most holy Religion u is founded on faith, 
 " not on reason." Now our faith in the gospel 
 dispensation, is a conviction formed upon ra- 
 tional evidence. The Scriptures themselves 
 charge us, ' to prove all things " " believe 
 not every spirit." Our faith therefore is not 
 a blind assent, as our Author would have his 
 readers believe, but conviction upon reasonable 
 grounds. Are we to impute this misrepresenta- 
 tion to ignorance ? 
 
 " Let us examine x the miracles of the Penta- 
 " tench, not as the testimony of God, but as 
 " a human production. Here then we are first 
 " to consider a book, presented to us by a bar- 
 <; barons and ignorant people v , written in an 
 " age when they were still more barbarous, and 
 " in all probability long after the fact which it 
 " relates; corroborated by no concurring testi- 
 
 M In his Er.sin/ on a particular Providence and a Futur<: State, 
 Mr. II. thus slates his notion <>t Religion; " All the philosophy in 
 " the world, and all the ixligion which is nothing but a species of 
 "philosophy, will never carry us beyond the usual course of expe. 
 " rience, or give us difl'erent measures ot conduct and behaviour,, 
 " from those, which are furnished by reflections on common life." 
 This is a direct rejection of all revelation. 
 
 x Here is no examination into the evidence for the truth of the 
 miracles, as tin; Author proposes; he has only givt n us a state- 
 ment of what the miracles aie: thus, without any inquiry into the 
 evidence lor them, he coin hides against them. 
 
 >' They wire neither barbarous nor ignorant.
 
 71 
 
 mony z , and resembling those fabulous ac- 
 counts, which every nation gives of it's origin. 
 L T pon reading this book, we find it full of 
 prodigies and miracles. It gives an account 
 of a state of the world, and of human 
 nature, entirely different from the present. 
 Of our fall from that state : Of the age of 
 man, extended to near a thousand years ; Of 
 the destruction of the world, by the deluge: 
 Of the arbitrary choice of one people, as the 
 favourites of heaven ; and that people the 
 countrymen of the Author : Of their delive- 
 ranee from bondage, by prodigies the most 
 astonishing imaginable: I desire anyone to 
 lay his hand upon his heart, and after a serious 
 consideration declare, whether he thinks that 
 the falsehood of such a book, supported by 
 such a testimony, would be more extraordinary 
 and miraculous than all the miracles it relates; 
 which is, however, necessary to make it be 
 received, according to the measures of pro- 
 bability above established." The Author has 
 
 z " A number of difficulties wholly unanswerable, could never 
 " weigh with me, against the separation of the Israelites, the go- 
 " vcvnme.nl and history of the Jews, I call the separation, as it 
 ' has been continued, the strongest, the most undeniable ' concur- 
 ' ring testimony.' Mr. Hi mk says, the history of the Pentateuch 
 " is : corroborated by no concurring testimony.' " i>r. IIf.y .s Led. 
 Vol. I. p. 201. See also, Stilmngvlkkt's (h-ig/ncs Sacrce, B. hi. 
 :. 2, t-, J.; Bryant's Anticnt Mj/Zholugy; and Madiiick's History 
 v/ Hindustan.
 
 72 
 
 here put the strength of his argument against 
 the credibility of the miracles related in the 
 Pentateuch, to a test which will not support it. 
 For every Jew, every sincere Christian, can lay 
 his hand upon his heart, and declare that he 
 thinks the falsehood of such a book, supported 
 by such a testimony, would be more extraordi- 
 nary than all the miracles it relates. What 
 then becomes of his argument ? lie puts the 
 credibility of miracles, upon personal persuasion 
 after serious examination , and we have no ob- 
 jection to rest our defence upon such ground. 
 J>ut with many, " there is more goes to per- 
 suasion than reason and demonstration*" 
 
 " What we have said of miracles, may be 
 " applied, without any variation, to prophecies; 
 " and indeed all prophecies arc real miracles. 
 " and as such only, can be admitted as proofs 
 " of any revelation." It is not true, that we 
 can apply to prophecy, what is said of miracles, 
 because the evidences for prophec) and for 
 miracles, rest altogether upon different grounds. 
 Prophecy is a miraculous history, and it's truth 
 rests upon the accomplishment of the prophecy ; 
 the evidence for miracles rests upon testimony, 
 and upon the consequent etlects. The Author 
 wants to bring miracles and prophecy to the 
 same ground of credibility, that he mav reject 
 
 .1 Mode.
 
 7-' 
 
 them together ; not daring to attack the latter, 
 but in this indirect manner. Some of the pro- 
 phecies are so very clearly and circumstantially 
 related, that they could not be misunderstood, 
 even at the time of their delivery; and their 
 accomplishments have agreed so exactly with 
 the predictions, that it has been out of the power 
 of Infidelity, to raise even a plausible objection 
 against them. Infidels have, therefore, turned 
 their attacks more directly against miracles. 
 But admitting the interposition of the Deity in 
 the former case, it at once removes the difficulty 
 of admitting it in the latter, that is, from the 
 extraordinary nature of the fact. Miracles and 
 Prophecy have the same ends in view ; that is, 
 to establish a Divine interposition in matters 
 relating to man in his moral and religious 
 capacity. To the fulfilment of some of the 
 prophecies, we ourselves are eye-witnesses ; 
 and they remain a signal monument, that 
 " God hath visited his people." 
 
 The obscuritv of Mr. Hs two last sentences, 
 effectually secures them against an answer. 
 
 The observations here made upon the Prin- 
 ciples and Reasoning from which Mr. Hume 
 draws his conclusion against the credibility ot 
 miracles, are intended principally to show, that 
 the former cannot be admitted, or that the latter
 
 74 
 
 is defective; and hence, that his arguments 
 furnish nothing conclusive to affect the grounds 
 upon which we rest our belief of the Scripture 
 miracles. The insufficiency and weakness of 
 every attempt to set aside the evidence in 
 defence of Christianity, afford a further con- 
 firmation of it's truth. 
 
 We will conclude our remarks with Mr. H's 
 own words: " We need only ask such a sceptic. 
 " what his meaning is? and what he proposes 
 " by all these curious researches? He is imme- 
 " diately at a loss, and knows not what to 
 " answer." Acad, or Scept. Phil. 
 
 I he principles advanced by Mr. Hume, in 
 the Essay which has been the subject of our 
 examination, leads directly to a denial of all 
 revelation ; for no revelation of the will of 
 God can be made, but by a miracle. It may 
 not be improper, therefore, briefly to state the 
 dangerous tendency of our Author's doctrine. 
 
 When revelation is rejected, the light of 
 nature becomes the principle of action ; and 
 the will of God is confined to the investigation 
 of human reason. Every unbeliever has a theory 
 which directs him in his practice, and men are
 
 75 
 
 left to acknowledge no laws but those of their 
 own making. Accordingly we rind, that there 
 was no unity of sentiment amongst the Heathen 
 philosophers, respecting our duties towards 
 God, our neighbour, or ourselves. Thus, under 
 a general prevalence of infidelity, nothing would 
 be found to bind men together. Right and 
 wrong would become a mere matter of opinion, 
 and no permanent security would exist for co- 
 operation amongst mankind. The defect of 
 principles appear in their application to practice a . 
 Make a catalogue of the blackest vices, and you 
 will scarcely find one but has been defended by 
 those who have wanted the light of revelation 
 to direct them. Scarcely a precept forbidden 
 in the Decalogue, but has been acted upon 
 from principle. And in cases where moral 
 conduct is tolerably correct, unbelievers are 
 more indebted for their morality, to the influence 
 of Christianity in the good effects of it's prac- 
 tice, and the insensible workings which it's 
 
 * Mr. Hume says, "Instances of license, daily multiplying, will 
 " weaken the scandal with one sex, and teach the other, by 
 " degrees, to adopt the famous maxim of La Fontaine, with 
 " regard to female infidelity, That if one knows it, it is but a small 
 ' mutter; if one knows it not, it is nothing." (A Dialogue.) This 
 is a specimen of Mr. Hume's morality. To use his own words, the. 
 effect of his principles must be, "To free men from one restraint 
 "' (religion) upon their passions, and make the infringement of the. 
 " laws of equity and society, more easy and secure.'" Particular 
 Providence and Future State.
 
 70 
 
 precepts have upon the mind, than to their 
 pretended light of nature. Like the rain which 
 descends indiscriminately on the just and on the 
 unjust, Christianity pours the streams of it's 
 bounty, into the hand which is raised against it. 
 
 When a man acknowledges a God, but denies 
 all revelation, the principles of action which lie 
 deduces from the light of nature, are, at best, 
 but uncertain conjectures; for though " the 
 " Heavens declare the glory of God," and " the 
 11 invisible things of Him from the creation of 
 " the world are clearly seen, being understood 
 " by the things that are made, even his 
 " eternal power and Godhead ;" vet the tilings 
 thus understood, are principles which relate to 
 him as the Creator and Governor of the world, 
 rather than matters which lead to a knowledge 
 of our various duties. Admitting, therefore, a 
 providence, we ought to expect further commu- 
 nications of his will. We must not circumscribe 
 the Divine goodness, and say, " Hitherto shalt 
 " thou go, and no further." If revelation be 
 rejected, it can only be upon the ground that it 
 is unnecessary. But if our reason be insufficient 
 to comprehend the nature and attributes of God, 
 it must necessarily be insufficient to investigate 
 the duties which are due to him. If the Gentile 
 world " changed the glory of the uncorruptible 
 " God into an image made like to corruptible
 
 77 
 
 " man, and to birds, four-footed beasts, and 
 " creeping things,"' further instruction was 
 undoubtedly necessary. 
 
 From following the light of nature as their 
 guide, unbelievers are not aware of the fatal 
 consequences into which they may be led. An 
 artful use of terms often becomes a snare to the 
 unwary. Nature is an ambigious word, and 
 tends to keep out of sight, the Creator and 
 Governor of the universe ; hiding the Deity by 
 his own works. By keeping what they call 
 Nature in view, they forget God. This is not 
 a dispute about words ; for in practice, it tends 
 to subvert the foundation of all religion. By 
 ascribing to Nature what we ought to ascribe to 
 God, we rob him of all veneration. When we 
 are informed, that "it is the glorious God 
 that maketh the thunder," the mind feels 
 a strong impression of religious fear, and 
 awe; but when we are told, that it is onlv an 
 operation of nature, it passeth away without 
 producing any devout affections. The evil lies 
 deeper than is generally imagined. The language 
 of Scripture is very different. " God said, Let 
 there be light, and there was light." " God 
 said, Let the earth bring forth grass." '* God 
 said, Let the earth bring forth every living crea- 
 ture." " God said, Let us make man after our 
 own image."' " If God so clothe the grass of
 
 78 
 
 the field." Let us speak in this language, and 
 then, as we cannot be misunderstood, we cannot 
 mislead. Change the name God into the term 
 Nature, and you gradually and insensibly wear 
 out of the mind, all reverence tor the Deity ; 
 and this leads to a denial of his existence. The 
 progress of Infidelity is by imperceptible degrees; 
 and thus getting possession of the mind, it is 
 not easily removed. Experience shows the 
 great difficulty of reclaiming an unbeliever, 
 inasmuch as his recovery must be brought 
 about, principally by his own exertions, the 
 exercises necessary for which, constitute the 
 very stumbling-block of which he complains. 
 We must therefore look for the fruits of our 
 warnings, our admonitions, and our arguments, 
 not so much in recovering those who have 
 fallen, as in saving others from being misled. 
 Infidelity is a plant of unnatural growth ; it has 
 neither root for it's support, nor are it's branches 
 fair to be looked at. Unlike the tree of know- 
 ledge, which was " good for food, pleasant to 
 the eye, and to be desired to make one wise." 
 it's fruit can hold out no temptation. 
 
 THE knd.
 
 Lately published by the same Author, 
 
 A CONFUTATION of ATHEISM, from the LAWS and 
 CONSTITUTION of the HEAVENLY BODIES: Comprising 
 a View of all the various and nice Adjustments which are dis- 
 covered in the Solar System, as affording an incontestible Proof 
 of Design, and establishing the Doctrine of final Causes ; together 
 with an Enquiry into the Analogy of certain Phenomena in our 
 own System, and those observed in the fixed Stars, as leading to 
 a Proof that the whole Universe is under the Direction of One 
 Being. In Four Discourses preached before the University of 
 Cambridge. With an Introduction, explaining, in a familiar 
 Manner, the Principles of Plane and Physical Astronomy ; Notes, 
 and an Appendix. 1 vol, Svo. 4s. Gd. in boards.
 
 A 
 
 CONFUTATION 
 
 OF 
 
 ATHEISM, 
 
 FROM 
 
 THE LAWS AND CONSTITUTION 
 
 OF THE 
 
 HEAVENLY BOBIESs 
 
 IN 
 
 POUR DISCOURSES 
 
 PREACHED before the UNIVERSITY of CAMBRIDGE ; 
 
 WITH 
 
 in TXTRODVCTION, NOTES, and 
 
 an APPENDIX. 
 
 BY 
 
 The Rev. S. V1NCE, A.M. RR.S. 
 
 M.UMIAX PROFESSOR OF ASTRONOMY AND EXPERIMENTAL "PHILOSOPHY. 
 
 CAMBRIDGE: 
 
 Printed by It. Watts, at the University Prtss ; 
 
 N.ND SOID KV DE1GHTON, AND NICHOLSON, CAMBRIDGE: 
 
 AND BY LUNN, SOHO-SQUARE, LONLVON. 
 
 1807.
 
 TO 
 
 THE RIGHT REVERENT) 
 
 GEORGE 
 
 LORD BISHOP OF LINCOLN. 
 
 My Lord, 
 
 The Attempts lately made by 
 some eminent Philosophers upon the 
 Continent, to account for the order 
 of the physical world from material 
 causes, and thus to exclude the notion 
 of a Deity, have not escaped your 
 Lordship's attention; and the com- 
 munication with which you were 
 pleased to favour me on that subject, 
 gave occasion to the following Dis- 
 courses. The Public will therefore see 
 the peculiar propriety of addressing 
 them to your Lordship. But they 
 bave a further claim upon your pro-
 
 DEDICATION. 
 
 tection, since a view of the evidences 
 of Natural Theology will necessarily 
 tend to facilitate the admission of the 
 great truths of Revealed Religion, in 
 defence of which, your Lordship has 
 shown yourself, upon all occasions, 
 so able and zealous an Advocate. 
 
 That your Lordship may long 
 continue to enjoy the high station 
 in the Church, which you fill with 
 so much honour to yourself, and ad- 
 vantage to the Public, is the sincere 
 wish, of 
 
 My Loud, 
 
 Vour Lordship's very obliged, 
 
 and most obedient 
 
 humble Servant, 
 
 Cambridge, 
 March 9, 1807. 
 
 S. VlNCE.
 
 INTRODUCTION. 
 
 1. As the following Discourses may fall 
 into the hands of those who are unacquainted 
 with the common principles of Astronomy, it 
 was thought proper to prefix a short and 
 familiar introduction to that science, that the 
 Reader may not have the trouble of turning to 
 other works, for such explanations as he may 
 find necessary. 
 
 2. The Solar System comprehends the Sun, 
 the primary Planets, the secondary Planets, and 
 Comets. The Sun is situated as a center*. 
 
 * The Sun is not situated exactly in the center of the orbit, 
 the nerture of which we will here describe. If a string SPH be 
 
 D 
 
 fixed at the two ends S, II, and a pencil at P stretch the 
 string tight, and be carried round, it will describe a curve line 
 PDA EBP railed an Ellipse Now if we conceive the Sun to
 
 2 
 
 about which all the others revolve. The 
 primary planets revolve about the Sun in an 
 ellipse, the Sun being in one of the foci, as 
 explained in the note. The ancient Astro- 
 nomers discovered, besides the Earth, five pri- 
 mary planets, Mercury, Venus, Mars, Jupiter, 
 
 be situated at S, the curve PDA EBP represents the orbit de- 
 scribed by a primary planet. The straight line A SCHB is called 
 the major axis ; and if A B be divided into two equal parts at C, 
 and DCE be drawn perpendicular to AB, then D E is called the 
 minor axis. The points S, H, are called/oci; so that the Sun is 
 in one of the foci of the orbit of each planet. The distance S7) 
 is called the mean distance from S of a planet revolving in the 
 ellipse; for instance, if SB be 12, and SA be 8, then SD is 10, 
 the middle or mean number between 8 and 12. The distance 
 S C is called the excentricity of the orbit. Now for t\m same 
 length of string, the further S and // are from each other, and 
 therefore the further they are from C, the more the orbit differs 
 from a circle; so that the greater or less the excentricity SC is, 
 the more or less does the orbit differ from a circle. This is the 
 case in respect to the different primary planets, the orbits of 
 which are not all equally mar a circle; and even for the same 
 orbit, the excentricity varies. The orbits ol comets diller very 
 much from circles, the focus S being at a great distance from C, 
 and comparatively very near A ; so that their orbits are very 
 long and narrow ; as may be represented by fixing the ends of 
 the string S, I!, further from each other. The two points A, B, 
 are called upsides : .1 is called the lower apside, and B the higher. 
 The pi in! A is also called the perihelion, and B the aphelion. 
 The nearer a planet is to the Sun, tic faster it moves; so 1 hat 
 a planet moves fa-test at ,/, and slowest at B ; and it's velocity 
 gradually increases as it moves from B to I, and decreases by 
 tin.- same steps, as it moves from ..' to H ; and I his motion is 
 regulated according to such a law, that /' representing the place 
 of a planet, as the planet moves in it's orbit, tie line SP sweepi 
 o\ ur eiiaul aiea^ in enual times.
 
 Saturn ; but in the year 1781, Dr. Herschel 
 discovered another primary planet; and this he 
 called the Georgia?!, in honour of his present 
 Majesty. This planet is not visible to the 
 naked eye, as all the others are. Reckoning 
 from the Sun, the following is the order ot 
 their situations : Mercury, Venus, the Earth, 
 Mars, Jupiter, Saturn, Georgian. As the 
 orbits of these planets do not differ much from 
 circles, if about a point as a center you describe 
 seven circles, whose radii are as 4, 7, 10, 15, 
 52, Q5, 190, they will very nearly represent 
 the orbits of the planets, such numbers 
 being nearly in the same proportion as their 
 distances from the Sun. These numbers may 
 be taken from a scale of equal parts. But 
 besides these, there have very lately been dis- 
 covered, by some foreign Astronomers, three 
 other primary planets, extremely small when 
 compared with the rest, and invisible to the 
 naked eye ; they are called Pallas, Ceres, Juno : 
 these are situated between the orbits of Mars 
 and Jupiter; the two first very nearly, if not 
 accurately, at the same distance from the Sun ; 
 not that their orbits coincide, inasmuch as they 
 have different forms, and lie in different posi- 
 tions; by which, provision is made that the 
 bodies may not interfere with each other. 
 The distance of the third is not yet determined. 
 
 e 2
 
 At present, therefore, we have the knowledge 
 of ten primary planets. All these revolve 
 about the Sun in the same direction, that is, 
 from west to east. The paths described by the 
 planets are contained within a certain extent of 
 the heavens, called the Zodiac, in the middle 
 of which the Sun appears to move, and to 
 make one revolution in the course of a year. 
 This apparent motion of the Sun, arises from 
 the real motion of the Earth. If you place 
 a ball in the middle of a round table, to re- 
 present the San, and carry the eye round the 
 edge, you then refer the Sun to the opposite 
 side ; and the Sun thus appears to move round 
 the table. Whenever the motion of the Sun 
 is therefore spoken of, it means the apparent 
 motion. The path which the Sun appears to 
 describe in the heavens, in the course of a year, 
 is called the Ecliptic. 
 
 3. The secondary planets are eighteen in 
 number ; one belongs to the Earth ; four to 
 Jupiter ; seven to Saturn, and six to the 
 Georgian. All these revolve about their re- 
 spective primaries, as their centers of motion. 
 Describing therefore so many circles about 
 each primary, they may represent the orbits 
 ot' the satellites*. Hence, the secondary planets 
 
 * The orbits of some of them are ellipses, not differing much, 
 from circles.
 
 5 
 
 have a two-fold motion ; they move about their 
 respective primaries, and are carried along with 
 their primaries about the Sun. The motion of 
 a satellite may therefore be represented by that 
 of a nail in the wheel cf a chariot ; for the 
 nail has a motion about the center of the wheel, 
 and is carried with the wheel about the center 
 of the Earth. All the planets are opaque and 
 spherical bodies ; and their apparent brightness 
 arises from the rays of the Sun being reflected 
 from them to the Earth. That the Earth is 
 not a plane surface, is manifest from hence, 
 that when ships recede from the shore, you 
 first lose sight of the hull, and then of the 
 masts from the lower ends gradually upwards, 
 till at last the whole disappears ; which 
 appearance can only arise from the surface of 
 the Earth being convex. Also, the boundary 
 of the shadow of the Earth upon the Moon, in 
 a lunar eclipse, shows that the Earth is sphe- 
 rical. Another proof of the spherical form of 
 the Earth arises from hence, that navigators 
 have set off in one direction, and continuing 
 their courses, have come home in the opposite 
 direction. The spherical form of all the bodies, 
 arises from the mutual attraction of all the 
 parts. A drop of water puts on the form of 
 a globe, for the same reason. 
 
 4. The other bodies in the system are
 
 6 
 
 comets, of which there are three or four 
 hundred ; they all describe ellipses about the 
 Sun in one of the foci. These ellipses are 
 very long and narrow, so that the Sun is 
 situated comparatively very near one end of 
 the major axis, and therefore at a great distance 
 from the other. Hence, in their perihelion 
 they approach very near the Sun*, and then 
 recede to very great distances from him. In 
 their appearance they differ xcry much from 
 the planets ; their discs are not very well 
 defined; and many of them have a stream of 
 light flowing from them in a direction opposite 
 to the Sun, called a tail: this increases in 
 length as the comet approaches the Sun ; is 
 longest in the perihelion ; and then it decreases. 
 These bodies have generally been supposed 
 to consist of a central solid part, called the 
 Nucleus, surrounded by a very thick, extensive 
 atmosphere. They move in all directions, and 
 their orbits lie in all positions ; so that they 
 
 * The comet in 1080, when in its perihelion, was less distant 
 from the Sim than a sixth part of the Sun's diameter ; at which 
 June, Sir 1. Nkwton computed it's heat to lie 2S000 greater than 
 our summer heat, and 2000 times greater than red-hot iron. lie 
 also computed, that a globe of red-hot iron as big as the Earth, 
 Would be 50000 years in cooling. Notwithstanding therefore 
 comets ascend to sin li vast distances from the Sun, they mav still 
 retain a great quantity of heat. This is a ground of probability, 
 that these bodies may be inhabited.
 
 7 
 
 are found in all parts of the heavens. The 
 periodic time of only one of them is known. 
 Thus it appears, that comets form a particular 
 class of bodies, distinct from that of the planets. 
 Very few of them are visible to the naked eve. 
 
 5. The periodic time of a body, is the time 
 in which it makes a complete revolution in 
 it's orbit about the central body. Now 
 Astronomers have discovered, that there is 
 a fixed relation between the periodic times of 
 the primary planets, and their mean distances 
 from the Sun. The law is this : Take any 
 two planets; square* their periodic times, and 
 cube* their mean distances; then the pro- 
 portion between the squares, is the same as 
 that between the cubes. If the squares be in 
 the proportion of 2 to 5, the cubes will be as 
 2 to 5. This law is therefore generally ex- 
 pressed thus : The squares of the periodic times 
 are as the cubes of their mean distances from 
 the Sun. The same law holds for the periodic 
 times and distances of the secondary planets 
 about their respective primaries ; that is, those 
 of Jupiter compared together; those of Saturn 
 compared too'ether ; and those of the Georgian 
 
 ' To square a number, is to multiply it into itself; thus, the 
 . 'iiare of 7, is 7 times 1, or 49; and if we again multiply the 
 j.piara b\ the same number, the product is it's cube; therefore 
 40 multiplied by 7 gives 3VJ, the cube of 7.
 
 8 
 
 compared together : but we must not compare 
 those belonging to one planet, with those be- 
 longing to another. 
 
 The following Table contains the periodic 
 times of the primary planets about the Sun, in 
 days, hours, minutes and seconds ; and their 
 mean distances from the Sun in English miles. 
 
 Planets. 
 
 Perioc 
 
 ic Times 
 
 
 Mean Distances. 
 
 
 D. 
 
 H. 
 
 M. 
 
 s. 
 
 
 Mercury 
 
 87. 
 
 23. 
 
 15. 
 
 44 
 
 3C)\6o653 
 
 Venus 
 
 224. 
 
 16. 
 
 49. 
 
 11 
 
 67596129 
 
 Earth 
 
 365. 
 
 6. 
 
 9. 
 
 12 
 
 95451300 
 
 Mars 
 
 686. 
 
 23. 
 
 30. 
 
 30 
 
 142391746 
 
 Pallas 
 
 1681. 
 
 5. 
 
 16. 
 
 48 
 
 276712300 
 
 Ceres 
 
 1682. 
 
 6. 
 
 0. 
 
 
 
 276723100 
 
 Jupiter 
 
 4332. 
 
 14. 
 
 27. 
 
 11 
 
 486<208424 
 
 Saturn 
 
 10759. 
 
 1. 
 
 51. 
 
 11 
 
 891590818 
 
 Georgian 
 
 30737. 
 
 
 
 
 1794573349 
 
 The mean periodic time of the Moon is 
 27 d . 7 h - 4 3'. 12"; for the lunar months are 
 shorter in summer than in winter; and her 
 mean distance from the Earth is 2 39029 miles, 
 for the Moon is nearer the Earth in summer 
 than in winter. 
 
 6. Besides the motions of the planets about
 
 9 
 
 the Sun, thev have a rotation about one of their 
 diameters, called an Axis. In consequence of 
 this, they are not perfect spheres, but what are 
 called oblate spheroids, the axis being the shortest 
 diameter ; so that their form is like that of an 
 orange, the parts at the extremities of the axis 
 (called the Poles) being a little flattened. This 
 change of figure arises from the tendency which 
 all bodies have to fly off from the center about 
 w T hich they revolve, called a centrifugal force ; 
 as by whirling a stone in a sling, it has a ten- 
 dency to fly off, and actually does so, when you 
 let go one end of the sling. A familiar proof 
 of this may also be seen in the whirling of a mop, 
 w^here the threads are all stretched out, and the 
 mop becomes flat, that diameter about which it 
 turns being greatly shortened, and the other 
 lengthened. This rotation of the planets about 
 their axes, is the cause of the succession of day 
 and night, the parts of their surfaces being suc- 
 cessively turned towards the Sun ; it being day 
 in those parts which are presented to the Sun, 
 and night in the other. One rotation therefore 
 makes a day and a night. Their rotations are 
 determined from the spots observed on their 
 surfaces; by which it has been found, that 
 Venus, Mars, Jupiter, and Saturn, revolve about 
 an axis ; and, from analogy, we conclude the 
 same is true for the other planets. Saturn makes
 
 10 
 
 a rotation in 10 hours, 1 6 minutes; Jupiter in 
 g hours, 56 minutes ; Mars in 24 hours, 3Q| mi- 
 nutes, and Venus in 23 hours, 21 minutes. The 
 Sun also turns about an axis in 25 days, 14 hours, 
 8 minutes. 
 
 7. If the surface of the Earth be divided into 
 two equal parts by a circle which is every where 
 equi-distant from the two poles, that circle is 
 called the Equator, and the two parts are called 
 the northern and southern hemispheres. That 
 which we inhabit is called the northern; and 
 that pole (or extremity of the axis) which lies 
 in this hemisphere, is called the north pole; and 
 the other, the south pole. 
 
 8. The axis about which a planet revolves, 
 is not perpendicular to the plane of it's orbit ; 
 and this is the cause of the variety of seasons ; 
 of which we have this easy representation. 
 Upon a round table, place a lamp in the middle 
 to represent the Sun. Take a ball, and put 
 a wire through it, to represent it's axis, and 
 consider this as the planet. Incline the axis to 
 the plane of the tabic, and keeping the axis in 
 tins position, that is, always parallel to the first 
 position, earrv the ball round upon the edge of 
 the table ; and you will see, that first one of the 
 poles, and then the other, will be successively 
 inclined towards the lamp in the middle, and 
 ihe opposite pole will be in the dark part: thus
 
 11 
 
 the poles will be successively enlightened. In 
 this manner the Sun illuminates each pole of the 
 Earth ; and considering those parts of it's surface 
 to which he is vertical, he will appear to move 
 backwards and forwards over the surface from 
 one hemisphere to the other, passing over the 
 equator; and thus will he he half a year in 
 (or over) the northern hemisphere, making our 
 summer, and half a year in the southern, 
 making our winter ; thus causing the variety of 
 seasons. The points where he passes over the 
 equator, are called the equinoctial points; and at 
 that time, the days and nights are each 12 hours 
 long all over the earth, except at the poles. It 
 is ver^ remarkable, that the equinoctial points 
 coincided with the position of the major axis of 
 the Earth's orbit, at the time of the Creation, 
 according to our Chronology. If you turn the 
 ball about it's axis, the parts will be successively 
 enlightened and darkened, representing the 
 succession of day and night. The Earth turns 
 about her axis from west to east in 24 hours, 
 which causes the apparent diurnal motion of all 
 the heavenly bodies from east to west. 
 
 (). In respect to the secondary planets, the 
 following remarkable circumstance takes place. 
 The Moon, the four satellites of Jupiter, and 
 one of Saturn, are found by observation to turn 
 about an axis in the same time as they respec-
 
 12 
 
 tively revolve about their primaries ; and this 
 was discovered, by observing that they always 
 kept the same face towards the primary. In 
 the case of the Moon, this is obvious to the 
 naked eye. And although observations have 
 not yet been able to ascertain, whether the same 
 be true for the other satellites of Saturn, and 
 those of the Georgian, yet from the uniformity 
 which we perceive in the system, we conclude 
 that the same is true for all the secondaries. 
 As the Moon gives light to our Earth, by re- 
 flecting the Sun's rays, so our Earth gives light 
 to the Moon, and becomes a Moon to the lunar 
 inhabitants ; and as the surface of the Earth is 
 about 1 3 times greater than the surface of the 
 Moon, our Earth appears 13 times greater to 
 them than the Moon does to us. And as the 
 Moon keeps the same face always towards the 
 Earth, our Earth always retains the same situa- 
 tion in respect to the horizon belonging to any 
 of the inhabitants of the Moon, not rising and 
 setting as the Moon does. 
 
 10. Although the planets revolve about the 
 Sun from west to cast, yet, owing to their motions 
 and that of the Earth, they sometimes appear 
 to move in the heavens, in an opposite direction, 
 or become retrograde, and sometimes to be sta- 
 tionary. The first of these circumstances arises 
 from the Earth moving faster than the planet
 
 13 
 
 and in the same direction, by which means the 
 planet is left behind ; and by referring it to the 
 fixed stars in the heavens, it will appear to go 
 backwards amongst them, or have an apparent 
 retrograde motion in respect to it's real motion. 
 When the motions of both in the same direction 
 are the same, the planet goes on equally with 
 the Earth, and it does not appear to change it's 
 place, or it becomes stationary. Mercury and 
 Venus being nearer the Sun than the Earth is, 
 can never appear opposite to the Sun ; so that 
 they recede only to certain distances from the 
 Sun, and then approach him again; vibrating 
 backwards and forwards, as it were, on each side 
 of the Sun. Thus they have the same phases as 
 the Moon. Sometimes they appear to pass over 
 the Sun's disc, and this is called a Transit. 
 When Venus is to the east of the Sun, she 
 appears in the evening after sun-set, and is then 
 the evening star ; when she is to the west of the 
 Sun, she appears in the morning before sun-rise, 
 and is then a morning star. The other planets 
 being further from the Sun than the Earth is, 
 are sometimes opposite to the Sun, and may be 
 seen through the whole of the night. The 
 planets are distinguished from the fixed stars, 
 by their shining with a steady light ; not twink- 
 ling as the fixed stars do. 
 
 1 1 . As you recede from the Sun, or any hot
 
 and luminous body, the intensity of light and 
 heat decreases in the same proportion as the 
 squares of the distance increase; or, as it is 
 usually expressed, The intensity of light and heat 
 varies inverse/// as the square of the distance. 
 For example : at 4 times the distance, the light 
 and heat are each 1 (J times less ; at 7 times the 
 distance, they are 49 times less ; and so on. 
 The Georgian planet is 19 times further from 
 the Sun than the Earth is, and the square of 19 
 is 36 1 ; hence, the light and heat at that planet 
 are 361 times less than at the Earth. It is easy 
 to conceive, that the constitutions of the inha- 
 bitants of the different planets, may be adapted 
 to the quantities of light and heat which they 
 receive. Niewentyt computed that in one 
 second of time there flows from a candle 
 4 1 s 6 Go 00000000000000 0000000000 
 particles of light. The velocity of light is 
 at the rate of about 1 1 millions of miles in a 
 minute. 
 
 li*. The Earth is encompassed with a thin, 
 transparent, elastic fluid, called the Atmosphere ; 
 "rowing rarer the higher you ascend, it's use 
 is for respiration; for the propagation of sounds, 
 and the conveyance of smells; for the support of 
 vapours, raised bv the Ik at of the Sun, tor the 
 purpose of producing showers to refresh the 
 Earth, in order to bring forth it's fruits. It
 
 15 
 
 serves to reflect and refract the rays of the Sun, 
 by which they are thrown in all directions, and 
 thus the whole heaven becomes illuminated; 
 whereas, if there had been no atmosphere, we 
 should have received those rays only which 
 come directly from the Sun, and all the other 
 parts would have appeared dark ; and the stars 
 would have been seen in the day. Hence also, 
 the cause of the morning and evening twilight, 
 arising from the Sun's rays being refracted to us 
 by the atmosphere, when he is below the ho- 
 rizon. Though so light a fluid, it's weight has 
 been computed to be i20-l34()S8ooooooooooolbs. 
 13. The planet Saturn is encompassed with 
 a thin, flat ring, or, as it is now found, with two 
 rings, lying one within the other, edge-ways 
 towards the planet, and detached from it. Their 
 planes pass through the equator of Saturn. If 
 you cut a circular annulus out of a card, and 
 divide it into two parts by a concentric circle, 
 leaving the inner breadth about 3 times that of 
 the outer, and then put a ball within, of such 
 a size, that the space between the ball and the. 
 annulus may be a little larger than the breadth 
 of the annulus, you will have a representation 
 of Saturn and his two rings. That side next 
 the Sun is bright, like the body of the planet. 
 The lings revolve in their own plane ; and not 
 being of a regular figure, their center of gravity 
 
 O DO' D J
 
 16 
 
 is at a small distance from the center of Saturn. 
 The center of gravity therefore being carried 
 about Saturn by the rotation of the rings, gives 
 the rings a centrifugal force (Art. 6.) ; this is 
 combined with their attraction to the planet, 
 and they are retained by these two forces, in the 
 same manner as a planet is retained in it's orbit 
 (Art. 16.) M. Laplace computed the time of 
 their rotation to be lo h . 33'. 36", agreeing very 
 nearly with the time found by Dr. Herschel 
 from observation. 
 
 14. The planes of the orbits of the planets 
 are inclined to the plane of the Earth's orbit, 
 called the plane of the Ecliptic, or that plane in 
 which the Sun appears to move. This may be 
 thus represented. Take a piece of pasteboard 
 to represent the plane of the ecliptic ; on which 
 describe a circle representing the Earth's orbit, 
 the Sun being in the center. Through this 
 center cut a straight slit, in which put a circle of 
 any size different from that which represents the 
 Earth's orbit, and incline it nearly to the plane of 
 the pasteboard, making it's center coincide with 
 the center of the circle representing the Earth's 
 orbit ; so that half may be on one side of the 
 pasteboard, and half on the other. Then the 
 periphery of this circle will represent the orbit 
 described by a planet. The points where the 
 orbit of the planet cuts the pasteboard, are
 
 17 
 
 caiJed the Nodes of the planet's orbit ; and the 
 angle which the plane of the orbit of the planet 
 makes with the plane of the Earth's orbit, is 
 called the Inclination of it's orbit. 
 
 15. An eclipse of the Sun is caused by the 
 Moon's passing between the Earth and the Sun, 
 in the course of her revolution about the Earth ; 
 thus obscuring part, or the whole of the Sun. 
 This therefore happens at the new Moon, the 
 Moon then having lost all her light, by turning 
 her dark part towards the Earth. An eclipse 
 of the Moon is caused by her entering into the 
 shadow of the Earth, or when the Earth inter- 
 poses between the Sun and Moon, whereby she 
 loses the light which she received from the Sun, 
 and thus disappears, either in part, or altogether. 
 This therefore happens at the full Moon, when 
 she is opposite to the Sun. The reason why 
 eclipses do not happen every new and full 
 Moon, is this : The Moon's orbit is inclined to 
 the plane of the Earth's orbit, in the manner 
 described in the last article ; on which account, 
 there is not an interposition every new and full 
 Moon, the Moon at those times being often out 
 of the plane of the Earth's orbit. 
 
 16. All the bodies in the system are found to 
 have a tendency to move towards each other ; 
 this tendency is called Gravitation, and the cause 
 is called Attraction. We have before observed, 
 
 c
 
 18 
 
 (Art. 6.), that when a body revolves about 
 a center, it has a tendency to fly off from that 
 center, called it's Centrifugal force ; and thus 
 all the planets, by revolving about the Sun, 
 have a tendency to recede from the Sun ; and 
 they would actually fly off, were they not 
 restrained in consequence of being forced 
 towards the Sun, by what is called his attrac- 
 tion, denominated a Centripetal force; though 
 we are entirely ignorant how this effect is 
 produced. And it is by a proper adjustment 
 of these two forces, that is, the tendency to 
 recede from the Sun, from their revolving about 
 him, and the tendency to approach the Sun, 
 by his attraction, that they are retained in their 
 orbits. In like manner, the secondary planets 
 are retained in their orbits about their primaries. 
 And in all cases where one body revolves about 
 another, the revolving body describes equal 
 areas in equal times about it's central body; 
 that is, as P revolves about S (See fig. p. 1.) 
 the line PS sweeps over equal areas in equal 
 times. 
 
 17. At different distances from the Sun, the 
 attractive power varies in strength, according 
 to the following law. Take the distances 1, 2, 
 3, 4, 5, &c. then the squares of these distances 
 are 1, A, g, l6, 25, &c. Now if at the distance 
 1, we call the attraction 1, at the distance 2,
 
 19 
 
 it is 4 times less ; at the distance 3, it is 9 times 
 less ; at the distance 4, it is 16 times less ; at 
 the distance 5, it is 25 times less, and so on. 
 So that we usually say, The attraction varies 
 inversely as the squares of the distances; for, in 
 the same proportion as the squares increase, the 
 attraction decreases. The same law holds for the 
 attraction between any two bodies. Also, the 
 greater the quantity of matter which there is 
 in any body, the greater will be the attraction in 
 proportion. The Earth contains about seventy 
 times more matter than the Moon ; therefore, 
 the Earth attracts the Moon about seventy times 
 more than the Moon attracts the Earth; so 
 that if these bodies could be placed at rest, they 
 would immediately, by their mutual attraction, 
 begin to approach each other, and the Moon 
 would move seventy times faster than the Earth 
 IS. If in the system there was only one 
 planet revolving about the Sun, it would 
 (as stated in note, Art. 1.) describe an ellipse 
 AEBD about the Sun in the focus S. But as 
 all the planets attract each other, this regular 
 curve, which each w r ould describe were there 
 no other bodies, is destroyed by the attractions 
 of the other planets ; and thus the real path 
 described by a planet is changed from an ellipse 
 into an irregular curve, and it's motion becomes 
 very complex. We will state a little more
 
 <2G 
 
 particularly, the effects which are produced by 
 the attraction of the other planets. Instead of 
 each planet describing an ellipse about the Sun 
 in one of the foci, the ellipse varies as follows : 
 The excentricity SC is subject to a continual 
 alteration, so that the orbit either approaches 
 nearer to, or recedes further from a circle, 
 according to circumstances ; the length of 
 the minor axis DE continually varies; the 
 length of the major axis AB continues always 
 the same, but it's position is always changing. 
 Thus much for the alteration of the form of the 
 orbits, and position of their major axes. But 
 the orbits are subject to farther irregularities, 
 which we will here explain. 
 
 19. Place a ball in the middle of a round table, 
 to represent the Sun ; and let another ball, re* 
 presenting the Earth, be supposed to move upon 
 the table at the edge, round the former. Then 
 the plane of the table will represent the plane 
 of the ecliptic. Now if there were no other 
 bodies to attract the Earth, the Earth would 
 constantly move upon the table round the Sun, 
 But the orbits of the other planets being in- 
 clined to that of the Earth (Art. 14.), some of 
 the planets will' be above the table, and some 
 below ; the consequence of which must be, 
 that those bodies, by attracting the Earth, will 
 draw the Earth off the table, and thereby
 
 21 
 
 change the plane in which it was before 
 moving; that is, change the plane of the 
 ecliptic. Which way this change is made, 
 depends upon the position of the nodes of the 
 orbits of the planets ; and the nodes having 
 a motion, the plane of the ecliptic moves 
 sometimes one way, and sometimes the other ; 
 thus vibrating, as it were, through a very small 
 angle. Hence, the inclination of the ecliptic 
 to the equator must vary with the variation of 
 the ecliptic; and this variation is confined to 
 narrow bounds. And, in like manner, each 
 planet, in virtue of the attraction of the other 
 planets, will be drawn out of the plane of it's 
 orbit, and made continually to change the 
 plane in which it moves. Hence, the planes 
 of the orbits of the planets are constantly 
 changing. Combining therefore these changes 
 of the orbits, with those described in the last 
 article, we see what a number of variations the 
 motions of the planets are subject to. And it 
 might be supposed, that these variations would, 
 in the course of time, so increase, as to endanger 
 the permanency of the system. But this is not 
 the case ; for all the variations are governed by 
 fixed laws, and of such a nature, that the 
 forms of the orbits, and their situations, after 
 certain periods of time, return to the same 
 forms and situations, which they had at the
 
 22 
 
 beginning of those periods. By this provision, 
 the system can never run to ruin, it's own 
 internal powers preventing it, by bringing all 
 things back to the point from which they 
 departed. This remarkable effect proceeds from 
 the force of gravity varying in the inverse 
 square of the distance, as explained in Art. 1/. 
 If the force had varied inversely as the cube of 
 the distance, or in any inverse ratio higher than 
 the cube, the planets would either have per- 
 petually receded from the Sun, or continually 
 approached, and at last have fallen into it. 
 And under any other law of force than the 
 inverse square, great disorders in the system 
 would have taken place, and, in the course of 
 time, have brought on it's destruction. 
 
 20. The variety of seasons arises from the 
 axis of the Earth being inclined to the plane of 
 it's orbit, as explained in Art. 8. This in- 
 clination is at present decreasing ; and this 
 arises from the change of the plane of the 
 Earth's orbit (Art. ]().) Now if this in- 
 clination were continually to decrease, and the 
 axis should at length become perpendicular to 
 the orbit, there would then be no change of 
 seasons. But against this we have an adequate 
 provision ; for such is the effect of the law of 
 gravitation, that the inclination will afterwards 
 increase, and return to it's former state ; and
 
 23 
 
 the whole variation is confined within a small 
 compass, so that no sensible- change in the 
 seasons will take place. Thus the whole system 
 is, as it were, renovated after a certain period, 
 and no apprehensions need be entertained for 
 it's safety. 
 
 2 1 . The water in the ocean is observed, twice 
 to rise and twice to fall in about 2 4 -? hours; 
 and these risings and fallings are called Tides. 
 This arises from the unequal attraction of the 
 Sun and Moon upon the different parts of 
 the Earth, the parts nearer to the Sun and 
 Moon being attracted towards those bodies by 
 a greater force than those parts which are more 
 remote, according to the law of attraction 
 explained in Art. 1/. But as the Moon has 
 a greater influence than the Sun, it is that 
 body which principally regulates the tides, and 
 therefore we shall first consider it's effect. And 
 here we premise this circumstance : To remove 
 a body further from the center of the Earth, is 
 to raise it up. Now the waters on that side 
 of the Earth next the Moon, being attracted 
 towards the Moon, more than the center of 
 the Earth is, will be drawn away from the 
 center, and therefore the water will rise up on 
 that side, making flood tide ; and when at it's 
 highest, it is called high tide. And the center 
 of the Earth being more attracted to the Moon
 
 24 
 
 than the parts which lie on the contrary side 
 to that of the Moon, the center of the Earth 
 will be drawn away from the waters lying on 
 that, side, and thus the distance of that side 
 from the center being increased, it causes the 
 water to rise up on that side, making there 
 also a flood tide. It is therefore high tide on 
 the opposite sides of the Earth at the same 
 time. Now the waters being elevated at the 
 opposite sides, the accession of waters to these 
 parts must have flowed to them from the 
 surrounding parts ; and therefore, at the in- 
 termediate parts between the flood tides, there 
 must be a depression of water, called the ebb 
 tides, and w r hich at the lowest are called low 
 tides. As the Earth turns about her axis, and 
 thereby continually brings the successive parts 
 of it's surface under the Moon, the points of 
 high and low tides must follow the Moon, as 
 she appears daily to move about the Earth. 
 Similar effects, but in a smaller degree, will be 
 produced by the Sun. If we therefore consider 
 the Sun when he is in conjunction with, or in 
 opposition to, the Moon, that is, at new and full 
 Moon, he will raise the tides at the same points 
 where the Moon does ; therefore at such times 
 the tides will be the highest, and these are 
 called spring tides. When the Moon is ninety 
 degrees from the Sun, that is, at her first and
 
 25 
 
 third quarters, the Sun tends to depress the 
 waters at those parts where the Moon raises 
 them, and therefore the tides are then the 
 lowest ; and these are called neap tides. The 
 highest tides are therefore at new and full 
 Moon ; and the lowest, when the Moon is 
 at her Jirst and third quarters ; or rather, at the 
 distance of two or three days after, according 
 to the situation of the different places, and 
 the obstructions the waters may meet with in 
 their motions. 
 
 22. Having thus explained the principal phee- 
 nomena of the system, as more particularly 
 requisite for our present purpose, we will now 
 look a little beyond it, into the more remote 
 parts of the universe. 
 
 23. The bodies situated without our system 
 are called Fixed Stars; and though apparently 
 luminous points, are undoubtedly bodies like our 
 Sun, appearing so small from their immense 
 distances. The number which we can at one 
 time see with the naked eye, in a clear night, 
 is about looo. The bright tract in the heavens, 
 called the Milky Way, when examined with 
 good telescopes, appears an innumerable col- 
 lection of stars. The stars are divided into 
 different classes, according to their apparent 
 magnitudes : the largest arc called of the first 
 magnitude j the next in size, of the second
 
 26 
 
 magnitude ; and so on, to the eighth magnitude, 
 beyond which they are not classed. They are 
 not very evenly scattered about the heavens, 
 but principally disposed in clusters. With 
 short telescopes, these clusters have the appear- 
 ance of small white spots ; but with larger 
 telescopes, the stars become visible. Most of 
 these clusters are globular in their form, and 
 some of them so crowded with stars, that the 
 central parts appear a blaze of fire, surrounded 
 with innumerable brilliant points, forming an 
 appearance beautiful beyond all description. 
 Of these clusters Dr. Herschel has observed 
 between two and three thousand. Phil. Trans, 
 1/86, 1789, 1802. 
 
 24. Many of the stars which appear single 
 to the naked eye, appear double, treble, &c. 
 when viewed through a good telescope ; and 
 this happens when two, three, or more stars 
 are situated, as to appearance, very near toge- 
 ther ; though in respect to distance, they may 
 be very far from each other. 
 
 25. Some of the fixed stars appear and 
 disappear, by regular periods ; others have 
 a regular increase and decrease of brightness 
 These phamomena arc accounted for, either 
 by supposing that the stars may be partly 
 opaque, and, by revolving about an axis, become 
 invisible when the dark side is turned towards
 
 27 
 
 us; or if not invisible, they may be greatly 
 diminished in their brightness ; or the phe- 
 nomena may be solved, by supposing that 
 these stars may have opaque bodies revolving 
 about and very near them, which may either 
 wholly, or in part, obscure them. Sometimes 
 a new star appears ; and others have dis- 
 appeared, and never been seen again. Cor- 
 nelius Gemma discovered a new star on 
 November 8, 15 72 ; it exceeded Sinus in 
 brightness, and was seen at mid-day. It first 
 appeared bigger than Jupiter, but it gradually 
 decayed, and after sixteen months it entirely 
 disappeared. In October, 1604, Kepler dis- 
 covered a new star, so very brilliant, that it 
 exceeded every fixed star, and even Jupiter, 
 in magnitude. It was observed to be every 
 moment changing into some of the colours of 
 the rainbow, except when it was near the 
 horizon, when it was generally white. It 
 gradually diminished, and disappeared about 
 October, 1605, when it came too near the 
 Sun to be visible, and was never seen after. 
 Moxtaxari discovered two stars to be want- 
 ing, which had been marked by Bayer. 
 M. Cassini discovered fourteen new stars, three 
 of which have disappeared. The star Algol 
 varies in it's brightness ; it's greatest lustre is 
 that of the second magnitude, and least, that of
 
 28 
 
 the fourth ; and the period is about two days 
 and twenty-one hours. See the Phil. Trans, 
 1783. 
 
 26. Many of the fixed stars are observed to 
 change their places, and to have a proper 
 motion of their own ; and probably this may 
 be the case with all of them. From the obser- 
 vations of Dr. Herschel, there is also reason 
 to conclude, that the Sun, and consequently 
 the whole solar system, is in motion. The 
 light of the Sun appears to be of the same 
 nature as that of the fixed stars, for the laws 
 of reflection and refraction are the same in 
 both ; also, the velocity of solar- and star-light 
 is the same ; for light is not instantaneous, but 
 progressive. It comes from the Sun in about 
 eight minutes and one eighth, and moves above 
 eleven millions of miles in a minute. We con- 
 clude from hence, that the Sun and the fixed 
 Stars are bodies of the same kind ; and that 
 the latter were made for the same purpose as 
 the former. 
 
 27. Dr. Herschel has discovered other 
 phenomena in the heavens, which he calls 
 Nebulous Stars ; that is, stars surrounded by 
 faint, luminous atmospheres, of considerable 
 extent. There are others which he calls Plane- 
 tary Nebulae; these are round, whitish, well- 
 defined bodies, which, by their appearance, he
 
 29 
 
 concludes not to be clusters of stars. Some of 
 them have a bright, central point (Phil. Trans. 
 1 802.) But the most remarkable phenomenon, 
 is that of a body in the form of an elliptical 
 ring, well defined, of a considerable breadth, 
 and at an immense distance. He has also 
 discovered objects, whose distances he estimates 
 to be so great, that their light must have been 
 nearly two millions of years in travelling down 
 to us. Thus far back therefore, at least, we 
 may trace the age of the creation (Phil. Trans. 
 1802.) From Sirins, supposed to be the 
 nearest of the fixed stars, the light cannot have 
 been less than six years and a half in coming to 
 us, it's distance being known to be not less 
 than 37000000000000 miles from us; hence, 
 the distance of those objects from which light 
 has been nearly two millions of years in coming 
 to the Earth, cannot be less than eleven millions 
 of millions of millions of miles. And yet this 
 probably comprehends but a small part of the 
 universe. 
 
 28. Beyond the boundary of the creation, as 
 marked by the discoveries of the best telescopes, 
 we may expect a dark back-ground ; and this 
 appears to be the case, except certain whitish 
 spots, which appear like openings into more 
 distant regions. There are two of these near the 
 south pole, called by sailors Magelanic Clouds.
 
 30 
 
 There is also one in the middle of Orion's 
 Sword, in which there appear seven stars. 
 It is observed, that the figure of this spot 
 is changeable, and therefore the appearance 
 is not likely to arise from a collection of stars. 
 Several others of considerable magnitude have 
 also been discovered ; but the most remarkable, 
 is one which comprehends a space of sixty 
 square degrees ; and this is scattered over with 
 a great many stars. That in Orion, as men- 
 tioned above, is included in this latter, and is 
 seen distinctly from it, as appearing brighter. 
 What can be the source of this partial and vast 
 extensive light, it is impossible to conjecture 
 From the very extraordinary phenomena which 
 we have here enumerated, it is probable that 
 we may, as yet, be acquainted only with a very 
 small part of the creation.
 
 SERMONS,
 
 SERMON I. 
 
 Ps. XIV. i. 
 
 The fool hath said in his heart, There is no God. 
 
 J. he form of speech here made use of, 
 seems to imply a fear of making an open 
 confession of the disbelief of a God who made 
 and governs the world ; of opposing a gene- 
 rally acknowledged truth ; and of violating the 
 common principles and feelings of mankind. 
 " Corrupt indeed must they first become, and 
 abominable in their doings," before they can 
 be brought to the confession of a sentiment 
 so degrading to man, as, at last, to place him 
 upon a level with the beasts which perish. But 
 Infidelity and Impiety are now grown bolder; 
 and men are found, who not only openly deny 
 a Providence, but even the very existence of 
 a God ; and boast of their belief, as though 
 
 D
 
 34 
 
 they had made a discovery of the first impor- 
 tance to the good of society. " But what if 
 some do not believe? Shall their unbelief 
 make the works of God of no effect?" It 
 may appear strange, that they who have been 
 well acquainted with the system of the uni- 
 verse, should have professed opinions of this 
 kind ; but .so it has been, and so it is. Con- 
 templating the heavenly bodies, and considering 
 them only in a physical point of view, as 
 objects of matter and motion, they extended 
 their enquiries no further; and " loving the 
 praise of men more than the praise of God a ," 
 the pride of their discoveries confined them to 
 the immediate subjects of their contemplations, 
 and " they regarded them not as the works 
 of the Lord, nor the operations of his hands." 
 Disputing with earnestness about the properties 
 of an atom, they have been inattentive to it's 
 Creator. This might appear more extraordinary, 
 if we did not daily see the most gross in- 
 
 a " Though the pursuit of truth be an entertainment and em- 
 ployment suitable to our rational natures, and a duty to Him who 
 is the fountain of all knowledge and truth ; yet we must make 
 frequent interruptions ; else the study of science, without a view 
 to Cod and our duly, and from a vain desire of applause, will get 
 possession of our hearts, engross them wholly, and, by taking 
 deeper root than the pursuit o! vain amusements, become, in the 
 end, a much more dangerous and obstinate, evil than that." 
 Ha hi i v
 
 or. 
 
 attention to truth as the object of pursuit, and 
 absurdities maintained, which run contrary to 
 the clearest evidence of our senses. The due 
 weight which the testimony of human know- 
 ledge ought to have upon the mind, is some- 
 times unaccountably opposed by our prejudices 
 and passions. Would it not be thought the 
 height of folly and perverseness to express 
 a doubt, whether the eye was made for seeing, 
 and the ear for hearing ? and yet it has been 
 contended, that these are only accidental effects. 
 Others, to be thought wiser than the rest of 
 mankind, have denied the possibility of motion; 
 perplexing the plainest matters of fact by 
 metaphysical subtilties b ; and thus have they 
 verified St. Paul's account of the Gentiles, 
 that " professing themselves to be wise, they 
 became fools." Happily, the evidence of sense 
 
 a Thus, a body cannot move where it is, and it cannot mov> 
 where it is not ,- therefore, it cannot move at all. This is a striking 
 instance, how easy it is to perplex, by requiring an argunicntalm- 
 answer to a question which must be decided by the senses. If 
 a man be required to solve a problem, he is not to have the 
 principles laid down upon which he must reason, because they 
 may not be competent for the solution. In examining the argu- 
 ments used by Infidelity, this observation may be of some con- 
 sequence. It is invariably the practice of Mr. Hur.in, upon 
 religious subjects, to assume such principles and definitions ;is 
 necessarily lead him to the conclusions which he wants to 
 establish; instead of considering the question upon the propi.-? 
 evidence by which it', truth or falsehood may be established, 
 
 D 2
 
 36 
 
 here supplies the weakness of reason, and 
 suffers it not to be lost in such speculations . 
 Some have founded their opinion, not upon 
 their understanding, but upon their inclination ; 
 and experience shows, that a strong inclination 
 with a very slight degree of evidence, will be 
 esteemed as demonstration. Because God is 
 not an object of their senses ; because they 
 see effects which confound the weakness of 
 their understandings, they at once deny the 
 existence of a Supreme Being, trusting to the 
 operation of accidental causes ; as if effects, 
 produced in a regular order, could be more 
 rationally accounted for by chance, than by 
 design. They talk of the course of things, 
 and of the general and immutable laws of 
 Nature, as if the laws themselves conducted 
 the planets in their courses ; perverting the use 
 of terms to mislead the unwary; and rather 
 than confess their ignorance, they banish God 
 from the world. But to admit a thing to be 
 done by chance, is not to exclude an agent, 
 nor freedom of action ; it is only an effect, 
 produced, without a previous direction. It 
 
 c Mr. Hi- mi; says, " To explain the causes of our ?nental 
 a< lions, is impossible:" lie un^Iit lia\< said flu; same of corporeal 
 operations ; and this would have saved liim the trouble of writing 
 the greater part of his philosophy, which is employed in requiring 
 proofs of first I't'iiH iil< -.
 
 37 
 
 a ball be projected with a design to strike one 
 body, and, instead thereof, it strikes another, 
 we say the effect took place on the latter by 
 chance, there having been no intention in the 
 agent to produce such an effect ; this is all we 
 can understand by the word chance; when 
 employed otherwise, it is a term without any 
 meaning, and made use of, only to cover our 
 ignorance' 1 . In all effects where you exclude 
 intention, you necessarily exclude all rational 
 inferences from them. It seems therefore 
 a fair test, that events are not the effects of 
 chance, when you can reason upon them, and 
 deduce consequences which are always found 
 to agree with the phenomena intended to be 
 explained. 
 
 But Infidelity will say, that the universe may 
 have existed under it's present circumstances 
 from all eternity, as the only remaining pre- 
 tence for the exclusion of a Supreme Cause, and 
 to which Atheism may think no arguments can 
 be opposed. If at present we saw nothing in 
 the universe but what might go on without 
 a cause, the hypothesis might be allowed to 
 
 d It will not be denied that man acts upon foresight; but 
 to grant that a machine can act by design, and contend that the 
 machine itself is only a work of chance, is a position which no- 
 thing but the most shameful ignorance, or the most hardened 
 infidelity, will dare to advance.
 
 38 
 
 have some weight, though by no means such 
 as to exclude God from the world. But when, 
 from a continual change of motion in all the 
 bodies of our system, we perceive a power 
 constantly operating, we feel ourselves forced 
 to acknowledge the existence of some external 
 cause, without which, no change of motion 
 could possibly take place. If we saw a body 
 moving in a straight line, and continue to 
 move on uniformly without the least inter- 
 ruption ; and if it were asserted, that this body 
 has so moved from all eternity, it might not 
 be easy to prove the contrary, it being an 
 axiom in philosophy, that a body will continue 
 so to move, till some external cause acts upon 
 it. But if we saw this body, instead of moving 
 on uniformly in a straight line, continually 
 deviate from it's rectilinear path, we should 
 infer that there is a power external to the 
 body, which, acting upon it, was the cause of 
 this deviation of motion. And if w r e observed 
 this deviation to be directed by a fixed law, 
 we should conclude, that there was design 
 connected with this power. And if we further 
 perceived that this law was such, as would 
 best preserve the system of bodies directed by 
 it, from falling into ruin, w r e should finally 
 determine, that to power and design, there 
 was also joined consummate wisdom: that is,
 
 39 
 
 in tact, we should conclude that there was 
 a Supreme intelligent Director of all these 
 bodies. To say that mere matter can thus 
 direct matter, or to admit the power of 
 directing in that which wants a director, would 
 be indeed to make " the blind lead the blind." 
 Absurd however as this must appear, some 
 have attempted to solve the government of the 
 system upon that ground ; they have offered 
 a solution, upon the very principle which re- 
 quires explanation. Thus the same difficulty 
 remains, and the same question returns. The 
 giving of power to inanimate matter, is the 
 strong hold of Atheism ; it is the first step to 
 exclude God from the world. I know no 
 species of motion, the primary cause of which 
 we can comprehend ; and yet philosophers' 
 have had the presumption to attempt a solution 
 of the mysteries of the creation, and the 
 government of the world. But our ignorance 
 should make us cautious, not presumptuous. 
 There are many truths involving difficulties, 
 which the human understanding is incapable 
 of surmounting. It is not always necessary 
 that we should see the principles upon which 
 effects are produced, in order to be satisfied 
 that they are not the result of accident. A man 
 may not be able to explain the cause of the 
 flux and reflux of the sea ; and yet, from
 
 40 
 
 the regularity of these effects, he must be 
 convinced that they are not owing to any 
 accidental circumstances. And on this ground, 
 it is unreasonable to deny the existence of God, 
 merely because we cannot comprehend his 
 nature and mode of action 6 ; more especially, 
 when we are surrounded with physical effects, 
 the causes of which are altogether incompre- 
 hensible to our present limited faculties. If 
 a man say that he must have mathematical 
 demonstration, or he will not believe ; that 
 although he does not see how the system of 
 the universe, in it's present circumstances, can 
 be accounted for without the supposition of 
 a Supreme intelligent Cause, yet possibly it 
 may be solved without ; in such a case, in- 
 fidelity arises, not from want of evidence, but 
 from a disposition of mind not well disposed 
 to receive religious truths. A man who refuses 
 the testimony of his senses, takes effectual care 
 not to be confuted. Infidelity is more attentive 
 to difficulties than to evidence ; and that man 
 will never believe, who has no disposition to 
 be convinced. Nothing future can be certain ; 
 vr>t man ran do very well with the degree of 
 evidence which he has to art upon. If moral 
 
 e We cannot comprehend how the motions ol the body follow 
 t 1 "- direction of the will; yet the latter is admitted a> the cause of 
 *h>' former
 
 41 
 
 certainty be here rejected, a man must be left 
 " to live without God in the world." And yet 
 this is the great principle by which all our con- 
 duct in life is directed, and on which our most 
 important and solemn acts are determined f . 
 A judge condemns a criminal to death, upon 
 circumstantial evidence only, without any more 
 fear of having acted wrong, than if he had been 
 directed by absolute certainty. In matters of 
 fact, except what falls immediately under the 
 notice of our senses, the certainty can only be, 
 what is called moral; but in many cases it is 
 such, that we act upon it with the same con- 
 fidence as if it were demonstrative, or that the 
 matter of fact had fallen under our own obser- 
 vation. Where we cannot obtain mathematical 
 proof, we may obtain evidence which shall 
 have the same effect upon our practice ; 
 evidence producing conviction. Practical proof 
 is what we want to establish : the business 
 of life would soon be at an end, if we were to 
 act only upon demonstration. 
 
 f <c The unsatisfactory nature of evidence with which we arc 
 obliged to take up in the daily course of life, is scarcely to be 
 expressed : yet men do not throw away life, or disregard the 
 interests of it, upon account of this doubtfulness. The evidence 
 of religion then being admitted real, they who object against it 
 as not satisfactory, i. e. as not being what they wish, plainly 
 forget the very condition of their being; for satisfaction, in tint 
 .ease, does not belong to man.'-' Butler's Analogy, Part II,
 
 4-2 
 
 In our search alter truth, we must be direct- 
 ed by that kind of evidence which is applicable 
 to the subject. Matters of fact must be proved 
 by testimony. Theorems in philosophy, by 
 axioms founded upon deductions derived from 
 experiments. Mathematical propositions, by 
 demonstration founded upon self-evident prin- 
 ciples. The nature of an agent, as the cause, 
 must be estimated from the effect. And it may 
 be further observed, that we are not bound to 
 answer mere difficulties, which, implying no 
 contradiction, may subsist with truth; because, 
 exGry thing short of demonstration, must be 
 exposed to cavils. And in those subjects of 
 investigation, which, from their very nature, 
 admit not of demonstration, and which may 
 not have been the objects of our senses, we 
 must take reason and experience for our guide. 
 We must consider what powers are necessary 
 to produce such and such effects ; we must 
 be cautious not to assign inadequate causes ; 
 and in estimating whether events have arisen 
 irom chance or design, the laws of probability 
 will frequently afford to the mind a powerful 
 argument, upon which it ma}' rest it's determi- 
 nation; for when events continue to happen 
 oftener than they ought, according to the laws 
 of chance, there is a presumption in favour 
 of design. In assigning a cause therefore to
 
 ti 
 
 account for any phenomenon, tlie degree of 
 evidence must be estimated from the joint effect 
 of these considerations in it's support. And, 
 where several inJependentcirciimstiinc.es concur 
 in defence of any position, the evidence will 
 be increased in a very high degree ; to speak 
 mathematically, in the compound ratio of all 
 the probabilities ; and although it may not 
 be possible to estimate this numerically, and 
 thence to ascertain how near it approaches to 
 certainty, yet such a consideration will tend 
 very greatly to increase our confidence. In all 
 our worldly concerns, we act upon probability; 
 and in every other case, a reasonable man will, 
 under the same degree of probability, act with 
 the same degree of presumption. On a subject, 
 therefore, involving the consideration of the 
 existence of God, and on which must rest all 
 our hopes of a better life, they who will not 
 be guided by those received principles of reason- 
 ing which direct their actions in every other 
 case, must be actuated by an incurable degree 
 of pride, obstinacy, or ignorance. In every 
 other case, our fears are apt to magnify the 
 danger. If a man were one out of a thousand,, 
 of whom one by lot should be condemned to 
 die, his fears would be apt to make him 
 estimate the danger, very far beyond it's proper 
 degree, Is it not therefore unaccountable, that
 
 44 
 
 men should boldly arm themselves against the 
 belief of the existence of a Deity, in which if 
 they should be mistaken, they must bring upon 
 themselves the displeasure of an all-powerful 
 Being ? They throw off all fear of God, 
 under the momentous uncertainty of his exis- 
 tence and providence ; and, whilst unconcerned 
 at tin 4 evil which awaits them in the event of 
 their error, they are terrified at the apprehen- 
 sion of another evil, comparatively of no 
 signification. Such is the folly and weakness 
 of Atheism. Under this degree of blindness, 
 we can onlv recommend the advice which 
 Gamaliel gave to the Jews : " Refrain, lest 
 haply ye be found to fight against God." That 
 degree of evidence which quickens our endea- 
 vours to obtain a less good, ought surely to 
 animate us in the pursuit of that which is 
 greater. We ought to require the greater 
 evidence in support of that side of the question, 
 where a mistake would be the most dangerous. 
 An attempt to prove the impossibility of the 
 existence of those attributes which we ascribe 
 to God, and thence to reject him, has never 
 been ventured upon ; all that Infidelity has 
 contended lor, is, that the proofs of his 
 existence cannot be reduced to that degree of 
 certainty which commands belief. But, if 
 there be anv truth in the mathematical laws ot
 
 45 
 
 probability, and the acknowledged principles 
 of philosophy, the proof that the material 
 v\ odd was not a work of chance, rises not only 
 to the highest degree of moral certainty, but 
 carries with it the evidence of demonstration. 
 
 In deducing the consequences which we shall 
 attempt to establish, we reason from the effect 
 to the cause ; and here, as our premises are 
 true, we may have confidence in our con- 
 clusions. But we sometimes fall into a fatal 
 error, in endeavouring, first to establish the 
 cause, and then to reason from it. It is greatly 
 to be lamented, that some very able writers, 
 under the confidence of mathematical demon- 
 stration, have left much, even for true philosophy 
 to controvert ; and of this, infidels have availed 
 themselves ; rejecting the truth of the positions, 
 because proofs, attempted upon insufficient 
 principles, have failed. An unskilful defence 
 does great injury to the cause which it means 
 to support. It is " the works which he does, 
 that bear witness of him." " Whilst we have 
 the light, let us walk in the light." The ob- 
 servations of a celebrated Nobleman, whose 
 Letters have done no service to the morality of 
 the present age, and who cannot be suspected 
 of religious enthusiasm, are pertinent to our 
 present enquiry: "I have," said he, "read 
 some of Seed's Sermons, and like them very
 
 46 
 
 well; but I have neither read, nor intend to 
 read, those which are meant to prove the ex- 
 istence of God, because it seems to me too 
 great a disparagement of that reason which he 
 has given us, to require any other proofs of 
 his existence, than those which the whole and 
 every part of the creation afford us. If I believe 
 my own existence, I must believe his. It can- 
 not be proved a priori, as some have idly 
 attempted to do ; and cannot be doubted of 
 a posteriori^ 
 
 in all cases, a man must proportion his belief 
 to the evidence arising; from the grounds before 
 stated, and is laid under a moral obligation to 
 a conformity of practice. It is an abuse of our 
 understanding to believe that which has but 
 a small degree of evidence in it's favour, and to 
 make that belief a ground of action; and he 
 who ventures more upon probability than can 
 be justified from the circumstances of the case, 
 acts irrationally and against evidence. In 
 respect to the origin and government of the 
 universe, on one hvpothesis, it is granted that 
 no difficulties remain; on the other, that no 
 difficulties are solved. We see power and 
 wisdom existing in rational beings, to a certain 
 extent; increase these without limit, and yon 
 may form a being who can do every thing 
 which is possible. There is no more difficulty
 
 47 
 
 in conceiving a power which can move the 
 earth, than a power which can move only 
 a few pounds ; nor is there any difficulty in 
 conceiving; unerring; wisdom. Here is nothing; 
 but what may easily be admitted. And the 
 credibility that there is a Being endued with 
 such extensive powers, arises from the absolute 
 necessity of supposing such an existence, in 
 order to account for the works of the creation. 
 And to remove, as far as we can, all difficulties 
 under which the mind may in this respect 
 labour, let us consider the faculties of man: 
 that he can discern distant objects, and discover 
 many of their properties that bodies at the 
 distance of many millions of miles from him, 
 are exposed to his observations that, by 
 means of glasses, he can inspect the heavenly 
 bodies; discover mountains and volcanoes in 
 one, spots and atmospheres in others ; and that, 
 beyond these bodies, he can perceive others, 
 whose distances exceed the limits of the ima- 
 gination. When, I say, we find that man can 
 thus bring, as it were, home to himself, such 
 a compass of the creation, it is very credible 
 that there may be superior beings endued with 
 such enlarged faculties, as to be capable of 
 a more perfect comprehension of all such distant 
 bodies, and of taking in an extent of view 
 incomparably greater; and, by thus ascending
 
 48 
 
 through the various degrees of beings till we 
 arrive at God, we shall find no difficulty in 
 admitting, that " all things may lie open to his 
 view." Thus may the attributes of the Deity, 
 which, on account of the difficulty attending 
 an adequate comprehension of them, have led 
 many into infidelity, be shown to contain in 
 themselves, nothing inconsistent with our own 
 faculties ; nothing but what we may admit, 
 without being charged with an unreasonable 
 degree of credulity. But ask an Atheist for 
 the grounds of his belief, and he can produce 
 no one principle on which it can rest, nor 
 a single reason to bring the truth of his hy- 
 pothesis within the very lowest degree of 
 probability 5 . Infidelity, perhaps, could not be 
 more successfully attacked, than by a simple 
 statement of the arguments upon which it is 
 supported, leaving them to operate upon the 
 common understanding of mankind. An emi- 
 nent writer 11 has given us the following creed 
 
 s " The hypothesis of the Deist reaches from the top to the 
 bottom, both through the intellectual and material world, with 
 a clear and distinct light every where; is genuine, comprehensive, 
 satisfactory; has nothing forced; nothing confused ; nothing pre- 
 carious. Whereas the hypothesis of the Atheist is strained and 
 broken; dark and uneasy to the mind; commonly precarious; 
 often incongruous and irrational, and sometimes plainly ridiculous.'-' 
 I'cp.vet's Theory of the Earth, B. ii. c. JO. 
 
 h Tjllotson, in his Sermon against Atheism
 
 49 
 
 of an Atheist. " He believes that there is no 
 God, nor possibly can be, and consequently 
 the wise as well as the unwise of all ages, 
 have been mistaken, except himself and a tew 
 more. ITe believes that all the world have 
 been frighted with an apparition of their own 
 fancv, or that they have most unnaturally 
 conspired together to cozen themselves ; or 
 that this notion of a God is a trick ot policy. 
 He believes, either that the heavens and the 
 earth, and all things in them, had no original 
 cause of their being; or else, that they were 
 made by chance, and happened, he knows not 
 how, to be as they are; and that in this last 
 shuttling of matter, all things have, by great 
 good fortune, fallen out as happily and as 
 regularly, as if the greatest wisdom had con* 
 t rived them ; but yet he is resolved to believe, 
 that there was no wisdom in the contrivance. 
 lie believes that matter itself is utterly void 
 of all sense, understanding, and liberty ; but 
 notwithstanding that, he is of opinion that the 
 parts of matter may now and then happen 
 to be so conveniently disposed, as to have all 
 those qualities, and most dexterously to perform 
 all those fine and free operations, which the 
 ignorant ascribe to spirit. This is the sum ot 
 his belief, for which he does not pretend to 
 oiler any reasons ; only he finds himself, he
 
 50 
 
 knows not why nor wherefore, inclined to 
 believe so, and laughs at those who do not." 
 
 The belief of a God is the foundation of all 
 religion; for "he that eometh to Cod must 
 believe that he is." This is the basis both of 
 natural and revealed religion; the former is 
 established upon the ordinary operations of 
 nature, and the latter upon the extraordinary ; 
 and their agreement is no unimportant argu- 
 ment of their truth; for whatever we can 
 discover concerning the nature and attributes 
 of God, from the works of the creation, we 
 may expect to find in his revelation. Natural 
 religion leads us to conclude, that there is only 
 one God; and revealed religion confirms this. 
 Natural religion informs us that God is a Spirit; 
 and so does revealed. Natural religion pro- 
 claims a God who created the world; and the 
 Scriptures give us assurance of the same im- 
 portant truth : " God who made the world, 
 and all things therein, he is Lord of all." 
 Natural religion points out the benevolence of 
 God to man ; and revealed teach.es us, that 
 " he is loving unto every man, and that his 
 mercy is over all his works." Natural religion 
 leads us to infer, that there will be a life after 
 this 1 ; and in Scripture we find our Saviour 
 
 1 See Tii!iop I'oiatLa'* three v ei \ excel! ill s ,:::'.!i> on this 
 
 ^.Hiject, \ul. i.
 
 51 
 
 giving the same assurance to his disciples: 
 " I am the Resurrection and the Life, suith the 
 Lord." Natural religion tells as, that God is 
 everywhere present; and revealed, that we 
 cannot fly from him. In the construction of 
 the universe, the great scheme of Providence 
 is like that of Christianity, various, extensive, 
 and " contains some things hard to be under- 
 stood," The operations of Providence in the 
 natural as in the moral world, are sometimes 
 obscure, and above our comprehension. We 
 cannot trace the secret steps of either, nor see 
 how all tilings tend to the perfection of the 
 whole. Thus the two volumes of natural and 
 revealed religion are found perfectly to cor- 
 respond : the ceconomy of one illustrates that 
 of the other; " All these worketh that one 
 and self-same Spirit." As revealed is founded 
 upon natural religion, it is of great importance 
 to establish the latter upon clear evidence. 
 We must be first persuaded of tins, as a 
 fundamental principle, without which, all 
 religion is vain. A person under the influ- 
 ence of natural religion, feeling it's imper- 
 fection, will be led to revealed, for the 
 purpose of satisfying his doubts. The heavens 
 above, and the earth beneath, proclaim their 
 Creator's wisdom and power; but they do 
 riot tell us how tar his mercy will be extended 
 
 e 2
 
 52 
 
 to penitent sinners ; and hence the necessity of 
 a revelation. 
 
 The proof of a God, by deducing the cause 
 from the effect, is grounded upon principles 
 which are always open to our view. The 
 works of the creation are standing evidences of 
 the existence of a Supreme Being. The con- 
 tinued order of the physical world, is a sure 
 testimony of a Divine Providence; and it is our 
 intention, in the following Discourses, to trace 
 the hand of God in the great operations of the 
 universe; to show that " the heavens declare 
 his glory ; " and thence to silence the cavils of 
 Infidelity; to satisfy those who are in doubt; 
 and to confirm the faith of the believer. It is 
 our duty to awaken those who disbelieve 
 amidst the clearest evidence. When " the 
 light shineth in darkness, and the darkness 
 eomprehendeth it not," we must collect the 
 rays to a focus, in order to give them effect. 
 We must bring into one point of view, those 
 murks of design which appear in the con- 
 struction of the universe, that we may see God 
 more clearly, through the medium of his 
 works. Arguments of this kind produce con- 
 viction, which no sophistry can confound. 
 " I'very man may see it; man may behold it 
 afar oil'/' In the great bodies which com- 
 pose the system of the world, "there is,
 
 53 
 
 indeed neither speech nor language, but their 
 voices are heard; their sound is gone out into 
 all lands, and their words into the ends of 
 the world." " It is a testimony which is sure, 
 and giveth wisdom, even unto the simple." 
 God speaks by his works, and his language 
 appears to convey truth, because it is under- 
 stood by all. Some marks of divine wisdom 
 are so manifest, that they lie open to the 
 common apprehensions of mankind ; but in 
 others, the designs lie tar beyond our reach; 
 by which proceeding, God both gratifies our 
 understandings, and renders us sensible of our 
 imperfections; and thus we are made to feel 
 our proper rank in the scale of rational 
 existence. " Let us therefore seek the Lord 
 whilst he may be found;" for " in him we 
 live, and move, and have our being." Even 
 in the davs of Pagan ignorance, " God left 
 not himself without witnesses, in that he did 
 good, and gave them rain from heaven, filling 
 their hearts with food and gladness;" and it 
 God have not left himself without witnesses, 
 Infidelity must be left without excuse. And 
 of the idolatrous Gentiles, St. Paul saith, that 
 " they are inexcusable, because that which 
 may be known of God, is manifest in them ; 
 for God hath shown it unto them. For tiie 
 invisible things of him, from the creation of
 
 54 
 
 the world, are clearly seen, being understood 
 by the things which are made, even his eternal 
 power and Godhead." But although " the 
 works of the Lord are great, they must be 
 sought out by them that have pleasure therein." 
 The wise man saith, " He will be found of 
 them that tempt him not ; and showeth himself 
 unto such as do not distrust him." The 
 understanding and the passions must act to- 
 gether, or no good effects can be expected to 
 follow. Our Saviour says, " If any man will 
 do the will of him that sent me, he shall know 
 of the doctrine, whether it be of God;" 
 intimating thereby, that the mind must be 
 in a proper disposition to receive divine truths, 
 before evidence can produce conviction. The 
 seed must be sown on good ground, or it will 
 not produce good fruit. The want of a proper 
 soil is the very root of Infidelity. 
 
 When error gets an early possession of the 
 mind, it becomes, as it were, the voice of 
 nature ; and we feel ourselves but little disposed 
 to examine with attention and impartiality, 
 objections to any tenets which we have long 
 received and maintained. Now in controvert- 
 ing the principles oi those who deny the being 
 or the providence of God, reason has to 
 combat every obstacle which prejudice and 
 prepossession can oppose to the reception of
 
 truth. All these grounds of reasoning, by 
 which we arc accustomed to arrive at moral 
 certainty, are rejected ; and our adversaries 
 w ill not submit to he directed by any of 
 those principles which have been established, 
 and generally received as fundamental truths ; 
 in consequence of which, .conclusions are 
 maintained against that degree of evidence, 
 which in any other case would be considered 
 as the effect of incurable ignorance or obstinacy. 
 The laws of probability are altogether set 
 aside ; conjectures are opposed to evidence ; 
 hypotheses are formed, which include physical 
 impossibilities ; and effects of mechanical 
 operations are assumed, which are in direct 
 opposition to common experience. Objections 
 are thus framed, and plain sense rejected, to 
 support Infidelity. When opinions are assumed 
 without examining evidence, the difficulty of 
 refutation becomes increased, because no prin- 
 ciples arc employed against, which you can 
 contend. Reason will seldom brintr a man to- 
 correct an opinion which he acquired without 
 con lilting it. Unbelievers, by refusing to 
 acknowledge that rational evidence which God 
 has given us for the regulation of our conduct, 
 withdraw themselves from his presence, and 
 then complain that they cannot sec him. 
 Under these unfavourable circumstance-, onr
 
 56 
 
 hope must be, rather to save those from falling, 
 who.se minds are well-disposed to receive the 
 truth, than to reclaim the Infidel. God has 
 provided no remedy for a man's obstinacy. 
 Speculative Atheism argues great ignorance ; 
 and practical, great foil v. 
 
 Setting religion abide, examine the system 
 of the world, merely upon the principles of 
 reason, and philosophy. And here we judge 
 of wisdom and power, by the plan and exe- 
 cution ; and where excellency is found in each, 
 we conclude it to be the effect of a wise 
 and powerful agent. Now, what proofs of 
 wisdom and council can be given, which are 
 not found in the constitution and construction 
 of the heavens? And Iniidelitv itself has ""ranted, 
 that " according to all the rules of just reason- 
 ing, every fact must pass for undisputed, when 
 it is supported by all the arguments which it's 
 nature admits of'."' Only unerring" wisdom 
 could :-ee the consequences ot the laws im- 
 posed upon the material world, and diseern 
 from the beginning, the progress and ultimate 
 perfection. " Known unto God only, are all 
 his works from the beginning." When we 
 apply those principles of motion, which by 
 experience we know to be true, to the motions 
 of the heavenly bodies, the conclusions are 
 
 k Hume's Dialogues on Natural Religion.
 
 57 
 
 always found to agree with the phenomena. 
 In considering therefore the construction of the 
 system, we are not allowed to depart from the 
 estahlished principles of reasoning upon matter 
 and motion. No arbitrary hypotheses are to 
 be admitted ; no unknown qualities of matter 
 are to be assumed. Let us not go back to 
 that false philosophy, when unmeaning terms 
 were used as a cloak for ignorance, if from 
 the known properties of matter, and the laws 
 of probability by which we judge concerning 
 the coincidence of independent events, Atheism 
 cannot explain the formation and preservation 
 of the system, vve are justified in rejecting tie 
 hypothesis. "When Infidelity seeks protection 
 on tbe grounds of natural philosophy, it must 
 submit to be examined upon such principles, 
 in the mechanical theories which have been 
 invented to solve the appearances of nature, 
 there is no connection of cause and effect, 
 according to the estahlished laws by which 
 bodies act upon each oilier; and they have 
 only exhibited the strongest marks of human 
 folly and weakness. A man may as well 
 attempt to solve a mirijcle mechanically, as, 
 upon such principles, to account for the forma- 
 tion, or the government of the world. All 
 regular administrations we ascribe to judgment. 
 Only let us make those marks of wisdom and
 
 58 
 
 design which are found in human production*, 
 the characters of wisdom and design in the.. 
 works of the creation, and, from the acknow- 
 ledgement of visible agents in the former case, 
 we shall carry our conclusions to an- invisible 
 one in the latter. Let us therefore consider 
 cause and effect, and give as fair a judg- 
 ment upon the operations of nature, as upon 
 those of art. Some ends require such a con- 
 currence of co-operating causes, and such 
 n series of operations, that it is impossible to 
 account for them, but by a wise and powerful 
 agent. Men are not asked to believe in a God, 
 only because it. is the most desirable scheme of 
 the two, but because it is the most rational. 
 " No man hath seen God at anytime;" but our 
 Saviour informs us, that ' blessed are they that 
 have not seen, and yet have believed;" in- 
 timating thereby, that every man ought to 
 believe, where the evidence is good, although 
 it ma\ not be demonstrative. Were 1 asked 
 a sign of God's existence, I would say, as the 
 Lord said to Aiiaz, " Ask it, either in the 
 Depth, <>r ia the 1 [eight above ;" on the [kulh, 
 or in ih; K I leavens. Contemplating therefore: 
 the svstcm as the work of God, let us -' set 
 oar affections on things above ;" let us elevate 
 our hopes in proportion to the enlargement ot 
 that knowledge which may be reserved for us.
 
 59 
 
 If from extending our views by glasses, the 
 mind receives such an accession of knowledge 
 and pleasure, what may not be expected, when 
 it shall be admitted to a nearer view of all the 
 glorious bodies in the universe, and see them 
 as thc}^ are.
 
 SERMON II. 
 
 Ps. XIX. l. 
 
 The heavens declare the glory of God, and the 
 Jirmament showeth his handy-work. 
 
 If we take a survey of the creation, so vast 
 in it's extent, and so wonderful in the number 
 and magnitude of it's bodies ; and contemplate 
 the system which we inhabit, so admirable in 
 the disposition of all it's parts, so regular in 
 all it's motions, and so obedient to the nicest 
 laws; it seems scarcely possible to exclude the 
 belief of a Creator and Preserver. This is 
 a truth that was acknowledged by philosophy, 
 before a single law, by which the material world 
 is governed, was discovered. The common 
 views of nature, however imperfect and of 
 small extent, Suggest the idea of God ; and 
 accordingly we find, that the most uncultivated 
 and barbarous nations have always worshipped
 
 61 
 
 a Supreme Being, under some sort of form *. 
 The most superficial observations were sufficient 
 to show, that an invisible hand directed the 
 vast bodies in their motions, and brought them 
 back to the points from which they departed ; 
 that the order which was observed in the 
 system could not be the effect of blind chance, 
 but of intelligence and wisdom. Serious re- 
 flections upon that little which the ancient 
 philosophers had discovered, led them to the 
 acknowledgement of a God. And if the 
 narrow views they had of nature, conducted 
 them to such conclusions, how much stronger 
 must this argument become, when, by the 
 discoveries of modern philosophy, the system 
 is found to be governed by the wisest laws ; 
 that one principle pervades the whole, and. 
 produces that beautiful harmony of the parts, 
 in all the different views in which they may be 
 considered. If we stop at the effect, we cease 
 to direct our enquiries to that end, to which 
 all our researches into nature ought to tend. 
 From the effect we must ascend to the cause ; 
 from the works of God, we must seek to know 
 him b . Let us not deny the existence of 
 
 * The great error amongst the Heathens, was, not the denial 
 Tone God, but the belief of many. 
 
 b Our Saviour himself refers to the works of nature tor objects, 
 iu order to lead his hearers to reflect upon the povv^r ana vv^dom 
 iif t,,od ; " Consider the lilies of the field.-"
 
 62 
 
 a Supreme, intelligent Being, because lie is 
 not an object of out corporeal senses ; " he 
 lias not left himself without witnesses." His 
 being and attributes are manifest from the 
 constitution of the universe, and the ends for 
 which it was formed ; but the nature of his 
 essence surpasses the conception of our limited 
 faculties ; " we see but in part." Many things 
 in the existence of God, have no analogy in 
 man, and therefore must be beyond our 
 comprehension . The laws of nature evince 
 the existence and wisdom of a Supreme 
 
 * If God were not incomprehensible, he would be no God ; and 
 yet lie is rejected because he is so. Incomprehensibility is only 
 in reference to human apprehension, and implies nothing contrary 
 ro the grounds of our belief. The human mind must admit the 
 fruth of many things which are above our comprehension. When 
 a man denies a miracle, he must grant the existence of facts as 
 hard to be explained. The difficulties therefore respecting the 
 nature of God, cannot be admitted as an argument against hit; 
 existence, because difficulties equally great must actually exist 
 somewhere. A Christian, believing the word of God, believe* 
 that he created the world ; an Infidel, not seeing how this can 
 be accomplished, denies the creation, and believes in the eternity 
 of the world. Hut is the latter more easy of comprehension than 
 the former? He manifestly gains nothing by thus shifting the. 
 question. \V e believe in a lieing who is incomprehensible, 
 1st, because "his works bear witness of him;" i'dly, because 
 we have good authority to believe, that he has declared hi> natui - 
 to be so. Our inability to conceive the nature of God. on-lit in 
 be a vryuud of our happine-s; for what hopes could we have 
 in a Ueing, circumscribed bv the narrow views of in.in ; <". 
 expectations must ti.se in proportion to the e:e... ev, .1 " 
 iJein^ m whom our reward n to depend.
 
 63 
 
 J )i rector, in a much higher degree, than any 
 effects, produced by man, carry evidence ot* 
 design ; inasmuch as the operations of the former 
 are uniform, and subject to no variations or 
 disorders which want correction ; whereas, 
 in the latter, we see continual alterations of 
 plan, and deviations from preconceived rules. 
 This permanent order of things was necessarv, 
 that experience might direct us in respect to 
 our future operations. The laws of nature 
 form an irresistible argument, that the world 
 was the work of a wise and benevolent iking. 
 The laws of nature are the laws of Gods 
 government; and how far soever we maybe 
 able to trace up a succession of causes, they 
 must ultimately terminate in him. We see 
 nothing in the heavens which argues imper- 
 fection ; the whole creation is stamped with 
 evident marks of unbounded power and con- 
 summate wisdom. 
 
 The Motions of the heavenly bodies afford 
 Cue most obvious instance of unlimited Power, 
 whether we consider it's exertion in the original 
 production of these motions, or in controlling 
 them. The utmost effort of human power 
 is, to throw a pound- weight, a few yards. 
 The Earth every day moves above a million 
 and half of miles; and considering at the same 
 time it's vast magnitude, without entering into
 
 64 
 
 any calculations, it is evident that the power 
 necessary to produce such a motion, exceeds 
 the limits of the imagination. In Jupiter and 
 Saturn, the requisite power is vastly greater. 
 But great as the motions of these bodies are, 
 we know that there is an invisible Power per- 
 petually controlling them, turning them out of 
 the rectilinear paths which they would have 
 described in virtue of their projectile motions, 
 into curves about the Sun. We neither see 
 nor feel the power which is thus every moment 
 employed; but from the effect produced, we 
 arc sure of it's existence; experience convincing 
 us, that merelv material bodies cannot have the 
 direction of their motions altered, but bv the 
 action of some external cause. If we grant 
 the Epicurean, that the accidental concourse 
 of atoms could have formed the vast bodies 
 in the system, it could not provide a cause for 
 the erFcct here stated. All that could be done 
 in such a case, would be, to produce rectilinear 
 motion in some one direction, and in which 
 the body would persevere, without some new 
 impulse. If it be said, that this continual 
 change of motion may be produced, somehow 
 or other, by the operation of mere matter, then 
 it follows, that this directing matter must have 
 a material director; and thus we mav o on 
 in inj'uiilum ; which is such an absurdity, that
 
 65 
 
 it will not be thought necessary to waste our 
 time in refuting it. The hypothesis of the 
 Indian Philosopher, who supported the Earth 
 upon an elephant, and the elephant upon a 
 tortoise, is not more absurd. When wx see 
 matter operating with a contrivance which 
 cannot result from it's nature, we must be 
 convinced that Intelligence is concerned in 
 producing the effect that there must be an 
 invisible hand to conduct it. When a man 
 uses a combination of mechanical powers to 
 produce any very extraordinary effects, we find 
 that no increase of motion takes place ; or, 
 when motion is generated and continued by the 
 action of bodies upon each other by impulse, 
 it is found that we cannot produce an unlimited 
 increase of motion and velocity. In the first 
 efforts of power, therefore, to produce the 
 motions of the heavenly bodies, and in the 
 continual exertion of a power to change their 
 motions, we can conceive nothing but the arm 
 of Omnipotence ; for it cannot have been ori- 
 ginally the effect of a weak force, increased 
 afterwards by any operations by which motion 
 is continued. The existence of a power con- 
 tinually employed in producing a change of 
 motion, renders credible the supposition, that 
 the same power was employed in it's original 
 production. A power which is constantly 
 
 F
 
 66 
 
 acting, must have a permanent source ; a source* 
 whose energies are not weakened by time. 
 We must therefore look for an agent, not in 
 blind and inactive matter, but in him " whose 
 arm is never shortened," and " who never 
 slumbereth nor sleepeth." 
 
 But on these great bodies, there was also 
 a motion impressed, which gave them a rotation 
 about their axes. This necessarily produced 
 a change in the figures of these bodies' 1 ; which 
 change is exactly what ought to take place 
 from physical principles c . This agreement 
 
 d Introduction, Art. 6. 
 
 e There is a circumstance in the form of the planets, which 
 argues foresight in the preference of one out of two figures. With 
 the same time of rotation, each body may put on tivo different 
 forms; that is, there are two different spheroids which will pre- 
 serve their equilibrium; one of them will be very near a sphere, 
 and the other very distant from it (M. de la Place's Mecanique 
 Ojleste, torn. II. livre iii. chap. .'].) In the case of our Earth, 
 supposing it to have been originally an homogeneous body, whose 
 parts would all freely yield to the centrifugal foFce, one of the 
 spheroids would have the ratio of the polar to the equatorial 
 diameter, as 220 to 230, which is very nearly the ratio that 
 actually obtains; and the other, as 1 to 680. Now in all the 
 planets, Ave find that form which is the nearer to the sphere ; and 
 which, in point of utility and convenience, is the more ad- 
 vantageous of the two. For the other form is nearly a flat 
 circular body, having a convex edge ; and under this figure, the 
 tides would be subject to such variations as to deprive us of the 
 advantages we at present enjoy from them. There would also be 
 nearly half a year's day, and half a year's night to alf the in- 
 habitants, except those who live at or very near to the equator. 
 These and various other inconveniences would result from this
 
 67 
 
 between the actual figures of the bodies, and 
 the figures which they would put on from 
 rotation, teaches us to look here for the cause. 
 But the solid parts of the Earth, in their present 
 state, cannot have their form altered from the 
 force arising from rotation. When the rotation 
 therefore first took place, all the parts must 
 have been in a state in which they would freely 
 yield to that force. Admitting this solution, 
 a state of chaos must have existed at the time 
 when the rotation began ; and that the Earth 
 has been in some such a state, it's present 
 constitution seems to evince. Our hypothesis 
 therefore requiring these bodies to have existed 
 in a state altogether different from their present, 
 the hand of an all-powerful Being becomes 
 necessary to have produced this great change. 
 If it should be contended, that the solid parts 
 of the Earth might by chance be formed as 
 they are, and that the fluid parts might arise 
 from a rotation which was accidentally given 
 it, it may be answered, that this supposition 
 
 figure of the Earth. Of the two forms, that will he put on which 
 is nearer to the form of the body before it's rotation took place. 
 W it be said, that gravitation would at first produce a spherical 
 body, and therefore the present forms of the planets are only 
 such as necessarily arise from physical principles, it may be ob- 
 served, that in this case we find a provision that these physical 
 principles may produce the most beneficial eil'ecls. Lnder every 
 consideration, the law of gravity appears adapted to produce the 
 best ends. 
 
 F 2
 
 68 
 
 implies a mathematical agreement between two 
 independent and accidental circumstances, the 
 forms of the solid and fluid parts, each of 
 which might have been varied an indefinite 
 number of ways ; in favour of which concur- 
 rence, no man will venture to contend f . It 
 may be said, however, as the only remaining 
 plea for Infidelity, that the bodies in the system 
 may have existed from all eternity, in their 
 present form and time of rotation. But here 
 we have the same difficulty to contend with, 
 as in the last case. For that there should be 
 several self-existing bodies, under the same 
 circumstances, is equally improbable, as that 
 so many bodies should have been formed by 
 chance, under the same circumstances, the 
 
 f The figure of the solid parts must, upon this supposition, have 
 been such as the fluid parts might put on by rotation ; the solid 
 parts must therefore accidentally have put on a regular figure; 
 and this determines the axis of rotation. Now then; can be but 
 one time of rotation which can give the fluid parts that figure. 
 But to produce this time of rotation about a given axis, a given 
 force must act at a given point, and in a given direction ; and 
 to contend, that three such independent circumstances, each of 
 which might have been varied an indefinite number of ways, 
 should by accident have been adjusted, to produce a given time 
 of rotation about a given axis, would be a degree of folly and 
 weakness with which we would not wish to charge human 
 nature. It is a circumstance also deserving our notice, that the 
 quantity of water should be just sufficient to fill up the hollow 
 of the solid parts of the earth ; thereby making one regular figure 
 of the fluid and solid parts together. This fact carries great 
 marks of design.
 
 G9 
 
 Independence of the bodies in the former 
 supposition being just the same as in the 
 latter ; for the existence of self-existing bodies 
 must necessarily have been totally independent 
 of each other, and of any other body. Infidelity 
 has therefore gained nothing by making this 
 hypothesis. Hence, from every view of the 
 circumstances under our present consideration, 
 we are taught to look up to a wise and power- 
 ful Being, as the cause of all these nice adjust- 
 ments ; to Him, " in whose hands are all the 
 corners of the earth." 
 
 In the motions of the heavenly bodies there- 
 fore, we see the existence of power acting 
 under different circumstances ; a power origi- 
 nally impressed upon the bodies, and a power 
 continually acting upon them, indicating an 
 external cause ; for no internal powers of a 
 material body can give it motion, nor, when in 
 motion, alter it's state. " Give me where to 
 stand," said Archimedes, " and I will move 
 the Earth." The Earth everv moment receives 
 a new impulse ; where then shall we look for 
 a footstool, but in some Being who exists 
 independently of matter; but in Him, " who 
 dwellcth not in temples made with hands;" 
 " who maketh the clouds his chariot, and 
 walketh upon the wings of the wind." The 
 government of the system requiring some
 
 70 
 
 external controlling power, affords a perpetual 
 memorial, a constant visible argument for the 
 existence of a God. \A e must not deceive 
 ourselves with tailing bout nature as a first 
 principle. " Nature is a word without mean- 
 ing, if considered in any other view than as 
 a system of laws, by which God upholds the 
 visible world, and produces the infinite variety 
 of effects in it, according to an established and 
 regular course of subordinate causes and means; 
 and hence, when the mind terminates it's views 
 in a supposed nature, is a self-moving agent or 
 principle, it robs God of the honour due to his 
 majesty, and transfers it to an idol of it's own 
 making." 
 
 The vast distances 15 of the bodies which com- 
 pose our system, forbid us to think that like 
 circumstances c -mid be found to exist amongst 
 them all, without considering them as the work 
 of one agent. Similarity of effects in bodies 
 total lv unconnected. and where the circum- 
 stances might have been varied an indefinite 
 number of ways, affords a proof of design, 
 which in no other rase would be questioned. 
 And here, the following circumstances present 
 themselves for our consideration. All bodies 
 have a tendency towards each other, and this 
 tendency is regulated by a fixed law h . All 
 
 " Introduction, Art. '. y \\n<\. Art. 17.
 
 71 
 
 the primary planets describe, about the Sun, 
 curves of the same kind'. They all respect the 
 Sun as their center of motion k . There is a fixed 
 proportion between their mean distances from 
 the Sun, and the times of their revolutions 1 . 
 All the like circumstances obtain in respect to 
 the motion of the Satellites about their respec- 
 tive primaries. The general system, and the 
 particular systems thus included in it, are all 
 under the direction of the same laws. All the 
 planets are opaque bodies, and the central body 
 luminous, dispensing thereby to each body 
 a greater uniformity of light and heat. Each 
 body, so far as observations have been able to 
 discover, revolves about an axis, and that axis 
 is inclined to the plane of it's orbit ; by which,, 
 provision is made for day and night, and also 
 for a regular return of seasons' 71 , The pheno- 
 mena of several of the planets, show that they 
 have an atmosphere of the same nature as that 
 of the Earth. All the planets move in the 
 same direction. The periodic time of the 
 Moon about the Earth, is exactly equal to the 
 time of her rotation about her axis' 1 . Obser- 
 vations have also discovered, that the same 
 circumstance takes place in all the Satellites 
 of Jupiter, and in one, at least, of Saturn. 
 
 1 Introduction, Art. 2. Not.-. lc Ibid. Art. 2. 
 
 Ibid. Art. J. n Ibid. Art. S. n Ibid.
 
 72 
 
 Whether it be true of all the rest, observations 
 have not yet been able to discover ; but, from 
 the analogy which is observed in the other 
 parts of the system, we may suppose that the 
 same circumstances exist in all the secondaries. 
 Of the bodies which accompany each other 
 in their motions about the Sun, we always rind 
 one very large in comparison with the rest, the 
 former serving as a central body, about which 
 the latter revolve ; a circumstance which can 
 hardly be imputed to chance, should you 
 contend for the accidental formation of the 
 bodies. And this is analogous to the case of 
 the primary planets in respect to the Sun. 
 Where we see such a uniformity of effect 
 running through so extensive a system, and 
 where there was room for so much variation, 
 are we to admit causes operating without 
 direction, understanding, and wisdom ? We 
 may leave it to the common sense and judgment 
 of mankind to determine, whether all such 
 effects be not the result of design, and prove 
 not the unity of the agent. A man must have 
 a strong bias on his understanding, who does 
 not discover the footsteps of a superintending 
 power in all this. " By the strength of my 
 hand have I done it, saith the Lord ; and by 
 my wisdom; for I am prudent." 
 
 In extending the system to such vast bounds,
 
 73 
 
 ibis important consequence is obtained, that 
 the great bodies which compose it, arc placed 
 at such distances from each other, as not to 
 produce, by their mutual attractions, any great 
 deviations from their regular courses about the 
 Sun. If they had been situated near together, 
 considerable disorders would have arisen in the 
 system, and its permanency might have been 
 endangered. Under such circumstances also, 
 the great bodies would produce tides upon each 
 other of such magnitude, that, instead of being 
 useful, they would become extremely injurious, 
 rendering unattainable the conveniences which 
 we now enjoy from them, granting their sur- 
 faces to be partly covered with water. It may 
 however be here objected, that the great mag- 
 nitude of the primary, will produce the in- 
 conveniency here stated, upon the secondary; 
 but against this, a careful provision is made. 
 The same face of the Moon is always opposed 
 to the Earth ; whatever therefore may be the 
 elevation of the water upon the Moon, from 
 the Earth's attraction, it so remains ; hence, 
 there is no flux and reflux of the water upon 
 the Moon's surface . And, from what lias been 
 
 Sir I. Nf.wton computes the lunar tides to be ten times greater 
 than those upon the Earth ; cine! that diameter ot'the Moon which. 
 is directed to the Earth, to be ISti feet greater than that which ig 
 perpendicular to it, lying in a plane passing through the Earth.
 
 74 
 
 already observed, the same cause probably 
 operates to produce the same effect on all the 
 other Satellites. Thus it appears, that no in- 
 conveniences may arise from tides upon any 
 of the secondaries, from the great magnitude of 
 their primaries. " Thou hast set them their 
 bounds, which they shall not pass, neither return 
 again to cover the earth." 
 
 The equality between the respective times of 
 rotation and revolution of each of the Satellites? 
 affords another instance of design, whether we 
 consider the agreement as arising from a proper 
 adjustment of the force and its direction to 
 produce the rotation, or from a peculiar con- 
 struction of these bodies, by which the action 
 
 If we therefore suppose a sphere inscribed in the Moon, there 
 will be a redundancy of matter in. that part which is opposed to 
 the Earth. And our author considers, that the attraction of the 
 Earth upon this redundant matter, will keep the body of the 
 Moon always in the same position in respect to the Earth. Now, 
 the figure of the Moon is nnt such as could arise from the prin- 
 ciples of gravitation and centrifugal force, admitting the body 
 at first to have been in a state, of chaos. And if this had not 
 been the ra-c, the proper figure must originally have been given 
 to the body, in order that the effect, here stated, might be pro- 
 duced. If we suppose a coincidence of the times without, any 
 such cause, it can never be considered as an accidental circum T 
 stance; for it would require an accurate adjustment of force and 
 direction, to produce a time of rotation exactly equal to the time 
 of revolution. Design therefore is manifest, in whatever point of 
 view we consider the subject, there being a mathematical agree- 
 ment between two independent etlects. 
 P Introduction, Art. 8.
 
 of the primary upon the secondary may produce 
 the same effects In either case, the co- 
 incidence of the times to a mathematical degree 
 of accuracy cannot he considered as the effect 
 of accident. And, from the general tendency 
 which we observe in all the operations of 
 nature to some useful end, we may infer, that 
 this adjustment is subservient to some great and 
 important purposes. 
 
 In the Lunar system, there is another and 
 very singular coincidence of effects, arising from 
 causes so totally independent of each other, as 
 entirely to exclude all credibility of a chance 
 event. The nodes of the Moon's equator co- 
 incide with the nodes of the Moon's orbit, and 
 both are in motion from different causes. The 
 motion of the orbit arises from the action of 
 the Sun upon the Moon, considered simply as 
 a spherical body : the motion of the equator 
 arises from the action of the Earth upon the 
 Moon, considering the form and constitution 
 of the Moon as deviating from regularity*. 
 
 J See note, p. 73. 
 
 r ]ti producing the effects here stated, we have the action of 
 the Sun upon the Moon, the action of the Eurtk upon the Moo.i, 
 and the constitution of the Moon's body. These three independent 
 circumstances are adjusted to a mathematical accuracy, such, that 
 the first produces the same effect upon the Moon to change the 
 plane of her orbit, as the two latter produce upon the Moon tc 
 change the plane of her equator, the mean situation of the nodes
 
 76 
 
 And is it not altogether incredible, that, of the 
 indefinite number of deviations which might 
 have taken place, that which is found to exist 
 should accidoitally be so nicely adjusted, that the 
 effect, thence arising, should exactly agree with 
 another effect, the cause of which has nothing 
 to do with those deviations ? The ends intended 
 to be answered by this coincidence it may not 
 be easy to assign ; but, considered as physical 
 effects only, design is manifest. Hence it is, 
 that the Moon's axis keeps always the same 
 position in respect to her orbit ; a circumstance 
 which is analogous to that of the primary 
 planets, affording another instance of the unity 
 of design in the works of the creation. 
 
 To encompass the Earth with a thin, trans- 
 parent, elastic fluid, is a circumstance which 
 cannot be considered as an accidental production. 
 The Earth, as a body, could have existed with- 
 out an atmosphere ; but, without an atmosphere, 
 it would have been useless as an habitation for 
 Man, for it could have produced nothing. The 
 atmosphere is just such a production as was 
 requisite for the support of the vegetable and 
 
 of each always coinciding. When each of these circumstance-, 
 might have been indefinitely varied, no one can contend that this 
 very remarkable coincidence might be the effect of chance, 
 without forfeiting all claim to attention. Sec La Pi. ace 'a 
 Mt'c. Ctl. torn. I. liv. V. cli. 2.
 
 77 
 
 animal creation. It puts in motion the animal 
 functions. It provides subsistence for the fruits 
 of the Earth. It tempers the burning heat of 
 the Sun. It illuminates the heavens by day, 
 and renders all nature visible. It is the medium 
 by which sounds and smells are conveyed, and 
 without which, the corresponding organs of 
 sense would have been useless. Had the at- 
 mosphere not been necessary for respiration, 
 yet the very existence of all animals, in con- 
 sequence of those wants which necessarily arise 
 from their constitutions, would have required it. 
 Before the creation of animals, it was necessary 
 to provide for their existence ; and that provision 
 could not be a random one : it must be adapted 
 to the constitution of their bodies, rendering 
 effective their various organs. But to arrange 
 and constitute a physical cause, which should 
 at once be competent to produce all the various 
 and requisite effects, was a problem to confound 
 the wisdom of the wise. And here, in the 
 simplicity of the means, we see the wisdom of 
 the agent. A power, opposite in it's effects to 
 that which binds the constituent parts of the 
 Earth, was superinduced upon matter; repulsion 
 was called into existence for the formation of 
 a new medium, and the requisite provision was 
 made. Hence, the vapours ascended to water 
 the Earth. Respiration produced life. The
 
 78 
 
 organs of speech and hearing became active 
 and useful. And the eve became enabled to 
 increase the objects of it's view, and to com- 
 press into narrow bounds the whole visible 
 -creation. It may also be observed, that every 
 elastic fluid would not have answered all these 
 important purposes. Some are very rare, and 
 would not have been sufficient for the support 
 of vapours; others are very noxious, of which, 
 some produce instant death upon respiration. 
 It is therefore a further indication of design, 
 that such a fluid was constituted, as is found 
 to answer all the purposes of life. Thus we 
 perceive the atmosphere to be adapted to all 
 those wants of the animal and vegetable creation, 
 on which their very existence depends. " The 
 works of the Lord are done in judgment from 
 the beginning; and from the time he made 
 them, he disposed the parts thereof." 
 
 It is a strong argument in favour of design, 
 that the more accurately you inspect the works 
 of the creation, the more nicely the parts appear 
 to be adjusted to each other, and to be under 
 the controul of fixed laws ; as we may thence 
 infer, that if our knowledge were perfect, we 
 should discover nothing but perfection of work- 
 manship. Had the universe been a work of 
 chance, amongst all it's excellencies, some ma- 
 terial imperfections must have been discovered;
 
 79 
 
 for we never find consistency in the operations 
 of accidental causes. Chance is more likely to 
 destroy, than to build up. What St. Paul savs 
 of the natural body, that " it is one, and hath 
 many members, and all the members of that 
 one body, bein; many, are one body," may be 
 observed of the harmony of the creation, every 
 part of which, considered by itself, appears to 
 be perfect in it's kind, the whole forming a 
 system, in which no imperfections can be dis- 
 covered. Hence, we are led to acknowledge 
 with the Prophet, the only one true God, who 
 is the Director of all things ; "I am the Lord, 
 and there is none else; there is no God beside 
 me ; I form the light, and create darkness ; 
 I the Lord do all these things." 
 
 From the view which we have here taken 
 of the system, we may conclude it to be the 
 work of an all-wise and all-powerful Being, 
 who is every- where present : truly therefore 
 may it be said, that " in him we live, and 
 move, and have our being." He who is thus 
 intimately connected with us, may well be said 
 " to be about our bed, and spieth out all our 
 ways." " If I go up to heaven, thou art 
 there ; if I go down into hell, thou art there 
 also : if I say, Peradventure darkness shall 
 cover me, then shall my night be turned to 
 day." Let us therefore " seek after that
 
 80 
 
 wisdom which cometh from above," and study 
 to secure the protection of that Being, from 
 whom we can neither fly, nor conceal ourselves. 
 Where Omnipotence worketh, there is no 
 resistance ; no weakness is found, against which 
 we can contend, when the Almighty is the 
 ascent. From the works of the creation we 
 conclude, that God is endued with power 
 which no force can oppose, and foresight which 
 nothing can over-reach. " There is no wisdom, 
 nor understanding, nor counsel, against the 
 Lord." 
 
 Not to contemplate the works of God in the 
 creation, is to rob him of a great share of the 
 honour and glory, which is justly due to 
 him. " One generation shall praise thy works 
 unto another, that thy power, thy glory, and 
 mightiness of thy kingdom, may be known 
 unto men." It is our duty to make that ex- 
 alted science, which is the subject of our pre- 
 sent discourses, subservient to a higher purpose 
 than that which is the immediate object of it's 
 contemplation ; we must make it " render unto 
 the Lord, the honour due unto his name." 
 Reason, as well as revelation, requires us to 
 make this practical use of our knowledge. 
 " When ye therefore glorify the Lord, exalt 
 him as much as ye can, for even yet w r ill he 
 far exceed." When in Scripture, the Sun, the
 
 81 
 
 Moon, the Stars, and all the inanimate part of 
 the creation, are called upon to praise God, 
 Man is made the instrument. Though void 
 of understanding and reason, they offer means 
 for the exercise of both ; " they show the glory 
 of his kingdom, and they talk of his power." 
 Wherever we turn our eyes, we see nothing 
 but what furnishes employment for the mind. 
 All things which we behold in the creation, 
 are so many " eye-witnesses and ministers" 
 of a Supreme Being. " Heaven and Earth are 
 full of the majesty of his glory." "Look unto 
 the rainbow, and praise him that made it; 
 very beautiful it is in the brightness thereof. 
 It compasseth the heavens about with a glorious 
 circle, and the hands of the Most High have 
 bended it." When we behold God in his 
 works, he necessarily becomes the first object 
 of our contemplations ; and however imperfect 
 a knowledge we may thus be able to acquire 
 of his attributes, we shall, at least, be made 
 sensible of his goodness, and " of the wonders 
 which he doeth for the children of men." 
 Meditating on the works of the creation in 
 reference to the Creator, is the best exercise of 
 the mind, to prepare it for higher enjoyments. 
 It elevates the dignity of the human species, 
 to feel that it can take a survey of the universe, 
 comprehend its arrangements, and arrive at 
 
 6
 
 82 
 
 that knowledge of the works of the creation, 
 which establishes so clearly the proof of a 
 Creator. To reverence God as we ought, we 
 must first be made sensible of his perfections ; 
 and every improvement of that knowledge 
 will increase our veneration. The more we 
 feel our dependence upon God, the more we 
 shall be disposed to place our confidence in him. 
 A just sense of God's physical interposition in 
 the universe, naturally tends to keep up an 
 inward veneration and awe of that great Being ; 
 and disposes the mind to receive whatever 
 revelations he may. be pleased to make for 
 the regulation of our moral conduct. And to 
 encourage our perseverance, he has connected 
 the study of his works with temporal utility. 
 We are informed, that " the Lord looked 
 down from heaven upon the children of men, 
 to see if there were any that would understand 
 and seek after him ;" a plain indication of our 
 duty to " set God always before us." He veils 
 himself with a material world, as a medium 
 through which we may see him ; for, at 
 present, " we cannot see him face to face." 
 When we first view a work of art, we admire 
 the artist through his workmanship ; by further 
 examination, we acquire a knowledge of it's 
 construction ; hence, our admiration gradually 
 declines, and at length it ceases. But, in
 
 83 
 
 examining the works of God, as we can 
 never find them out to perfection, so our ad- 
 miration, increased at every new discovery, is 
 continually rising, and our desires become eager 
 for further gratifications. The object which 
 we here contemplate, is not of a limited nature; 
 it cannot be said of our enquiries, " Hitherto 
 shalt thou go, and no further." Between the 
 wonders discovered by the telescope on the 
 one hand, and the microscope on the other, 
 ample room is given for investigating the works 
 of the creation, without any fear that our 
 industry should come to an end, through want 
 of new matter for it's exercise ; and accordingly 
 we are informed, that " though a wise man 
 seek to find out the works of God from the 
 beginning to the end, yet shall he not be able 
 to do it;" a concession, not intended to dis- 
 courage our industry, but to quicken our 
 activity. But, as " the wisdom of man is 
 foolishness with God," we find, amidst all 
 our discoveries, that nature presents us with 
 wonders, which exceed all human ability to 
 explain. Could we comprehend the whole of 
 the creation, we should not be sensible of the 
 infinite distance between us and our Creator; 
 and consequently feel ourselves less inclined to 
 " magnify the Lord our God, and fall low on 
 
 G2
 
 84 
 
 our knees before his footstool." Thus far 
 we ought to be thankful for our ignorance 5 . 
 Understanding only the rudiments of the book of 
 nature, we look with admiration on it's author; 
 and, however imperfect our notions may be 
 of the divine attributes, this we may reasonably 
 conclude, that they who seek to know God, 
 will be most favoured by him ; and accordingly 
 in Scripture, God is introduced as saying, 
 " Because he hath set his love upon me, there- 
 fore will I deliver him ; I will set him on high, 
 because he hath known my name." Epicurus 
 enquired into the nature of thunder and 
 lightning, that he might not fear them ; and 
 a knowledge of the attributes of God, is the 
 only thing which can set a man free from the 
 terrors of his power, by finding benevolence 
 connected with it. 
 
 Tn the constitution of the material world, 
 nothing is found anomalous. Uniformity of 
 
 5 " We doubt not but there are excellent reasons why man 
 .should not have access to the distant parts of the system, and must 
 he content, at present with a very imperfect knowledge of them. 
 The duties incumbent upon him, as a member of society, might 
 have suffered by too great, an attention to them, or communication 
 with them. Had he been indulged in a correspondence with the 
 planets, he next would have desired to pry into the state of 
 the fixed stars, and at length to comprehend infinite space." 
 Maci mrin's Account of Newton's Phil. Dis,
 
 85 
 
 circumstances in independent effects, is observed 
 through the system. And if God, who, in the 
 greatness of his wisdom and power, has been 
 pleased to preserve a consistency throughout 
 the merely material parts of the creation, and 
 where, perhaps, deviation might have been 
 permitted without any inconveniency to the 
 sensitive part, ought we not to conclude, that 
 in the more important parts of his works, and 
 to which all the others appear to be only sub- 
 servient, he will not violate the same principle 
 of action ? He who gave to man the powers 
 of discovering the physical operations of nature, 
 directs him also in the discovery of the moral 
 world. Reason therefore leads us to conclude, 
 that in all his dispensations to man, he will 
 not act by arbitrary rules, but by laws which 
 his unerring wisdom may think proper to enact, 
 and which his unbounded power can execute. 
 In the material world, we see that every thing 
 worketh together for it's good ; for what were 
 once judged to have been irregularities, are 
 now proved to be under the control of f x x;ed 
 laws ; and hence we conclude, that, Vmder the 
 same director, the same will be- true in the 
 moral world ; and that all it's apparent disorders 
 will finally conduce to the honour and glory of 
 God This consideration will teach us to look
 
 86 
 
 forward to a future life, in which " the wisdom 
 of God, now in a mystery, will be fully re- 
 vealed;" and to conclude, that all things will 
 tend to the good of them, w r ho " seek the 
 Lord whilst he may be found."
 
 SERMON III. 
 
 Ps. XIX. l. 
 
 The heavens declare the glory of God, and the 
 firmament showeth his handy-work. 
 
 It is no disparagement of the wisdom of 
 God, that a discovery of what he has done 
 was designed for certain ends, unless such ends 
 are unworthy of him. To reject final causes, 
 because it is not consistent with the wisdom of 
 the Creator that man should discover his inten- 
 tions, is a position contradicted by experience, 
 since a discovery of the great laws by which 
 the system is governed, is nothing less than 
 a discovery of God's determination how the 
 material world should be directed. And all 
 such general laws are arguments of final causes, 
 the end answered by them being manifestly 
 intended for the regulation of our conduct; for 
 without general laws, man could act upon no 
 degree of certainty ; no future events could be 
 predicted ; nor would there be such a thing as 
 a course of nature, to direct us how to act with
 
 88 
 
 a prospect of success. Artstotle thought the 
 world to have been eternal ; but rinding that 
 animals acted for ends, he was obliged to own 
 a superior controlling power over them 3 . Thus, 
 
 a Man is the only animal who, having ends in view, reasons, 
 deliberates, plans, and makes use of means accordingly. Brute 
 animals are not thus directed in their operations. They do not 
 act upon their judgement, with a view to the ends to be accom- 
 plished. When they use means, although the best possible for 
 their immediate purpose, they know not that their ultimate 
 tendency is for the most important ends. They always use the 
 same means to obtain the same ends ; a pretty clear proof that 
 they are so constrained to act. Their works are as artificially 
 done, as if they had been the result of long experience, assisted 
 by the most profound reason. The work which man wants to 
 accomplish, is brought to perfection by trials; but in respect to 
 other animals, their operations are at first perfect in their kind ; 
 not made perfect by continued improvements. "The cells of 
 bees, by being hexagonal, are the most capacious, in proportion to 
 their surfaces, of any regular figures which leave no interstices 
 between them, and at the same time admit of the most perfect 
 bases. Tims, by following what is best in one respect, unforeseen 
 advantages are often obtained; and what is most beneficial and 
 tvgular, is also found to be most useful and excellent. By this 
 construction, the least quantity of wax is requisite for containing 
 the same quantity of honey. The form of their cell, suggested 
 a problem in maxima and minima, that had been overlooked by 
 mathematicians, as such as had been thought to exceed the com- 
 pass of common geometry *." It will not be contended, that the 
 bees carrv on a mathematical process of reasoning, and deduce 
 those practical principles upon which they always work. Result-; 
 ;nsing from investigations in the higher species of geometry, arc 
 .j/'Ird upon without the knowledge of a single axiom. Here the 
 .,., m:'l it: d i recti d bv what we call natural instinct; and this 
 
 tiiral instinct can be nothing but the impression of the Author 
 
 of 
 
 A/-.- ,-,/ s p .(if ; ..)[, ih s subject in the Phil. Truss. Vol. XLII
 
 89 
 
 he denied a God in making the world, but was 
 obliged to admit one to govern it. Des Cartes 
 believed that the universe was the work of God, 
 but denied his providence ; and rejected final 
 causes on the ground above stated, that it was 
 arrogance in man to pretend to see the end of 
 God's works ; and, under this persuasion, when 
 he scrupled not to deny that the eye was made 
 for seeing, and the ear for hearing, he thought 
 himself wise enough to understand the counsel 
 of God in establishing the constitution of the 
 world. Such has been the folly and incon- 
 sistency of those who have rejected God as the 
 creator or governor of the universe. Neither 
 Theism nor Atheism can subsist with final 
 causes; the common sense of mankind has 
 therefore been argued against, for the purpose 
 of rejecting God and his providence. Infidelity 
 has always been aware, that to deny final 
 causes, tends greatly to weaken the best argu- 
 ments for the belief of a God. Final causes 
 necessarily pre-suppose an intelligent and wise 
 agent; and hence, to avoid being drawn into 
 such an acknowledgement, we see to what 
 miserable expedients Infidelity is driven. 
 
 of nature upon it ; directing it in what is proper to be done, and 
 how it is to be accomplished ; controlling it by a kind of nece-sitv, 
 which supersedes the use of reason and deliberation. It's actions 
 cannot be otherwise accounted for. They allbrd a mostsatisl'icloi^ 
 proof of the existence of a Supreme, directing Power.
 
 90 
 
 The most sublime and important of all 
 human discoveries, is the law of gravitation b , 
 as it enables the philosopher to solve all the 
 phenomena in the system ; and, by demon- 
 strating the government of the world to be 
 under the direction of a single law, it confirms 
 the maxim, that "nature does nothing in vain ;" 
 or rather, that God brings about all events by 
 the simplest means c . To a mind uncorrupted 
 by false philosophy, or not led astray by 
 
 b Introduction, Art. 17. 
 
 It may be here asked, How do you know that so many and 
 various ends are better obtained by the operation of a single cause, 
 than by employing different means according to the operations 
 which are to be effected ? We must grant, that our con- 
 clusion in favour of one cause, as fittest upon the whole, is not 
 demonstratively certain ; and we must further confess, that 
 a multitude of means could have been as easily established and 
 conducted by the Deity, as a single cause which might produce 
 the same effects. But although, in respect to God, it could make, 
 no difference, one way being as easy as the other to Omnipotence, 
 yet, in respect to ourselves, we see wisdom and benevolence in 
 the choice of the former : for, as our Creator has been pleased that 
 we should make a discovery of him in his works, it might be in 
 condescension to our weakness that he has chosen but a few 
 causes, in order that " the invisible things of him in the creation 
 mav be more clearly seen ;" that we may the better trace the 
 footsteps of divine workmanship, in the formation and government 
 of the world. A multiplicity of causes might have been too much 
 for our limited faculties clearly to comprehend, and to investigate 
 how far they were all directed by fixed laws, so as to imply 
 (k-si'-n ; and, under such circumstances, the evidences of natural 
 religion must in a great measure have been lost. There cannot 
 he a greater instance of divine wisdom, than in thus pre-disposing 
 circumstances to the accomplishment of such important ends.
 
 91 
 
 a corruption of morals, a system governed by 
 laws must bear undoubted marks of design ; 
 and when those laws are the best possible for 
 it's preservation, it indicates consummate wis- 
 dom in the Supreme Director. Let us therefore 
 consider the nature of the effects resulting 
 from the laws by which the material world is 
 governed, that we may judge of the wisdom 
 of the lawgiver. As each body, to use the 
 common language, acts upon or attracts all the 
 rest d , and all the planets revolve about the Sun, 
 the motion which each would have, as arising 
 simply from the Sun's attraction in conjunction 
 with the projectile motion, is continually dis- 
 turbed by the other bodies e ; and thence great 
 disorders amongst them might be supposed to 
 arise ; and such as, in the course of time, might 
 endanger the permanency of the system. But 
 no disorders of this kind are produced. All the 
 
 * When we say, that a body A acts upon, or attracts, a distant 
 body B, all we mean is, that B has a tendency to move towards 
 A, and woul S actually move up to it, unless some circumstances 
 prevented it. But we do not suppose the cause of this tendency to 
 reside in A, because a body cannot act where it is not. The 
 effect indeed is the same as it' A cuuld draw B towards it ; but as 
 we must reject this supposition, we must suppose that B is 
 impelled towards A ; and upon this ground, philosophers have 
 attempted to account for gravitation, seeking for material causes 
 which will produce the effect ; an attempt which has been 
 attended with no success whatsoever. 
 
 e Introduction, Art. IS, J <J.
 
 92 
 
 variations from that motion which they would 
 have had in virtue of the Sun's action onlv, 
 are governed by fixed laws ; performing their 
 regular periods in stated times ; some of which 
 are accomplished in a few days ; others require 
 some hundreds of years ; at the ends of which, 
 the bodies return to the situations from whence 
 they departed, and are found in their orbits, 
 just where they would have been, if no such 
 disturbances had happened. The planes of the 
 orbits of the planets are subject to a variation 
 of situation ; but, after certain periods, they 
 return to the positions from whence they de- 
 parted. The inclinations of their orbits to the 
 ecliptic are also subject to a change ; but this 
 change is confined to small limits ; and in a 
 stated period, each orbit returns to that inclina- 
 tion from which it setoff. The figure of the 
 Earth's orbit is approaching towards that of 
 a circle ; but it will afterwards gradually recede 
 from that figure, and return to it's original 
 form f . The like circumstance takes place in 
 the figures of the orbits of the other planets. 
 It has been found by observation, that the 
 
 f It is a very remarkable circumstance, that, amongst all the 
 variations to which the orbits of the planets arc subject, tb r !< 
 major axes, and consequently the periodic time.'!, and mean di- 
 stances, should remain invariable. Hence, the lengths of the 
 years are subject to no change ; unr is the muan annua! 
 temperature sensibly altered.
 
 93 
 
 mean motion of the Moon is increasing ; but 
 afte r a certain period it will decrease by the 
 same steps and no apprehensions need be 
 entertained tor the stability of that part of 
 the system. The obliquity of the ecliptic is 
 diminishing ; and hence it has been supposed, 
 that seed-time and harvest, summer and winter, 
 might hereafter cease ; but it will afterwards 
 increase, and return to its former state 5 ; and 
 the variation will be confined to such limits, 
 that the seasons will never be sensibly affected 
 by it. Ail the planets move in the same h 
 
 s Introduction, Art. 20. 
 
 h Assuming the direction of the Sun's rotation, VI. Laplace 
 
 reckons that there are thirty-seven revolutions made in the same 
 
 direction, called direct; that is, those of'the seven primarv planets 
 
 in their orbits ; of the eighteen secondaries in their orbits ; of 
 
 five primarv planets about their axes ; of six secondary about their 
 
 axes, and the rotation of Saturn's King. And, considering these 
 
 motions as the effect of chance, he computes the probability 
 
 that one of these motions would have been retrograde, to be 
 
 1374389,53-1.71 . . 
 
 , , certainty being unity ; and hence he very pro- 
 
 perly concludes against this arrangement being the effect, of 
 chance; it indicating, he savs, a general cause which determines 
 these motions. This cause he imputes to a fluid revolving about 
 the Sun and planets, and giving these motions to the bodies ; 
 thus assigning only material operations, and reviving the old 
 doctrine of vortices, the inadmissibility of which we have 
 endeavoured to show in our Observations on the Hypotheses, Sfc. 
 He has, however, been mistaken in assuming these motions to be 
 aii direct, as those of the satellites of'the Georgiun are retrograde, 
 if we deduct these six satellites, and add the direct motions of the 
 
 three
 
 94 
 
 direction in their orbits, and this is essential to 
 the stability of the system ; otherwise, the dis- 
 turbances would not have had their regular 
 periods of increase and decrease, as at present, 
 but the irregularities, by increasing, would have 
 brought on it's destruction. Hence, we find 
 no confusion of motion, which, under any 
 other law of gravitation, would have taken 
 place ; nothing anomalous ; no constant in- 
 crease of irregularity, by which, in the course 
 of time, the system might be destroyed. There 
 is a mean situation, about which the svstem 
 oscillates through very small spaces ; hence, 
 every thing returns to that state from which it 
 departed, and thus the whole is preserved from 
 falling into ruin. " Thou hast set them their 
 bounds, which they shall not pass." Now of 
 the indefinite number of laws by which gravi- 
 tation might have been directed, it argues even 
 a demonstrative proof of design and unerring 
 
 three very lately-discovered primary planets which he omitted, 
 
 we shall then have thirty-four revolutions in the same direction j 
 
 and the probability that one of these, as chance productions, 
 
 i . 17179869183 T , , , ... 
 
 won Id have been retrograde, is . It the Header will 
 
 rt 17179809184 
 
 consult M. Laplace's Exposition du Systcme da Monde, Iiv. V. 
 chap. 6. he will there see his conjectures respecting the for- 
 mation of the system ; exhibiting a melancholy instance of human 
 weakness in a man, whose powers of mind have enabled him to 
 make those discoveries in the. physical operations of nature, which 
 might have been thought beyond the reach of all calculation.
 
 95 
 
 wisdom, that that particular law, by which 
 the harmony and permanency of the system 
 can alone be preserved, should obtain. The 
 system must have been formed by one, who 
 intuitively saw all . it's perfections. Those 
 truths which man arrives at by patient and 
 laborious investigations, with God is intuitive 
 knowledge. This is not a case, as in human 
 operations, where the work could be begun in 
 imperfection, and completed by trials, inasmuch 
 as some of the effects can exist only in their 
 present state of perfection. Neither are these 
 matters, which you may say are not likely to 
 have happened by chance ; but still 'tis possible 
 they might so happen: they are facts which 
 could not possibly have been the result of 
 accident, the nature of the phenomena not 
 admitting of such a solution. Laws of action 
 cannot be made by chance ; and the mathe- 
 matical agreement of independent effects, is 
 demonstration of design '. It may be also 
 
 1 There are an iufmite number of chances against this con- 
 currence of circumstances, considered as an accidental effect ; 
 that is, there are an infinite number of ways in which the agree- 
 ment might not happen, compared with that in which it might. In 
 such a case, you can express the evidence in favour of design, by 
 nothing less than certainty. \i an indefinite number of needle^ 
 were dropped upon a hard, polished plane, would a man commit 
 himself upon the most trifling event possible, upon the ground 
 that they would all rest upon their points ? And yet they who 
 
 contend
 
 96 
 
 further observed, that mere possibility carries 
 no degree of evidence with it, because it 
 operates equally both ways ; for, as a principle, 
 it may be contended, that a thing is, because 
 it may he ; and is not, because it may not be. 
 Possibility, when admitted, only gives admis- 
 sion for investigation ; but, of itself, it affords 
 no ground even for forming a conjecture. And 
 yet, if we examine the foundation of Atheism, 
 it will appear to rest merely upon an assumed 
 possibility, in opposition to the clearest de- 
 ductions from the evidence of experience in 
 favour of natural religion, and the force of 
 testimony in defence of revealed J . 
 
 In the systems of the secondary planets, we 
 discover still more complicated motions, which 
 necessarily require a further adjustment of cir- 
 cumstances to produce them. All the satellites 
 of Saturn, and of Jupiter, except one, describe 
 circles about their respective primaries k . Here, 
 
 contend that the material world was a work of chance, act no 
 less irrationally, than a man who would so commit himself. 
 
 ' In all such cases, a reasonable man will act, not on mere possi- 
 bility, but on that side where the higher degree of probability lies, 
 as less likely to lead him into error. 
 
 k If it should be contended, that the orbits may be ellipses 
 differing very little from circles, the force of the argument in 
 favour of design will be but. little weakened ; fur, on that 
 supposition, both direction and velocity must be confined to limits 
 extremely small; and that hva such independent circumstances 
 
 should
 
 97 
 
 both direction and velocity must be adjusted 
 to mathematical accuracy ; whilst the velocity 
 itself is under the regulation of two independent 
 circumstances 1 . Also, each must have had 
 a further velocity communicated to it, equal 
 to, and in the same direction with, that which 
 the primary has about the Sun, in order that 
 they might go on together. Whether the 
 secondaries were formed at the same time with 
 the primaries, or afterwards, makes no diffe- 
 rence ; they must have been formed in their 
 orbits, and received their projectile motions, 
 under all the above-mentioned adjustments n! ; 
 for they could not, by coming accidentally into 
 the power of the primary, have had their 
 motions converted into their present orbits. 
 This fact alone, places the bodies under circum- 
 stances out of the reach of all fortuitous causes. 
 
 .should be found to have taken place in ten bodies, cannot be 
 contended for on the ground of accidental effects. 
 
 1 The distance of the satellite from the primary, and the quan- 
 tity of matter in the latter. 
 
 m According to the law of gravitation, a revolving body must 
 return to the place from which it was projected. All the bodies 
 jn the system, therefore, the cometary as well as the planetary, 
 must have been formed and bc^uu their motions in their orbits. 
 The primary and it's secondary could not therefore have come 
 accidentally near each other, and continued their motions together, 
 as now regulated. The formation of the satellite, and the adjustment 
 of it's motion, must have been cotemporary ; effects which are out 
 of the power of all accidental causes; and which alone prove, that 
 the system could nut have been a work oi chance, 
 
 II
 
 98 
 
 No man can contemplate this part of the 
 system, and take a view of the nice and various 
 adjustments which must have taken place, 
 without being forced to acknowledge, that 
 " the hand of the Lord hath done this." 
 
 There is another description of bodies, called 
 Comets", of which, the system contains not 
 less than three or four hundred. They describe 
 about the Sun, orbits of the same species as 
 those of the planets, but differing considerably 
 in their form from that of a circle ; in con- 
 sequence of which, the Sun is situated very far 
 out of the center ; so that in one part of their 
 orbits they approach very near the Sun, and in 
 another, they recede to a great distance from it. 
 The orbits are also found to lie in all positions. 
 And as the form and disposition of their orbits 
 differ from those of the planets, so are the 
 nature of the bodies different ; thus far con- 
 stituting a distinct part of the system : but 
 -still their motions are governed by the same 
 laws. The form and situation of their orbits 
 appear to have been designed, that the system 
 might contain the greatest possible number of 
 bodies, without producing confusion of motion; 
 for in those parts of the different orbits which 
 lie near together, the bodies make but a very 
 short stay, spending most of their time in 
 
 11 luttyxlucticn, Art.
 
 99 
 
 remote regions, at vast distances from each 
 other, and from all the planets. Thus, what 
 at first sight might have the appearance of 
 irregularity and confusion, is found to be 
 a wise disposition to prevent disorder. In the 
 figure and arrangements of the orbits, we 
 discover evident marks of provision and design. 
 " In wisdom hast thou made them all.'' 
 
 In assigning the cause of gravitation from 
 material operations, we are not allowed to 
 make hypotheses, unless supported by acknow- 
 ledged principles. The doctrine of gross vor- 
 tices will not explain the phenomena ; nor 
 will the subtile fluid of Sir J. Newton . All 
 attempts to assign materia! causes have failed ; 
 and had they succeeded, they would only have 
 removed the difficult v to another object, not 
 have taken it away. When men attempt to 
 explain the constitution of the world, they only 
 
 * Sir I. Newton says, it is inconceivable that inanimate brute 
 matter should, without the mediation of something else which is 
 not material, operate upon and affect other matter, without 
 mutual contact; as it must do, if gravitation, in the sense or 
 Epiccrus, be essential and inherent in matter. He maintains, 
 that gravity must be caused by an agent, acting constant!',', and 
 according to fixed laws; but whether this agent be material or 
 immaterial, he will not determine. (Letters to Dr. Bcntlky.) 
 Upon this subject, see a tract, entitled, Observations on the 
 Hj/pot/ie.sex which have been assumed to account for the Caute of 
 Gravitation from Mechanical Principles, by the Author of these 
 Discourses-, 
 
 ji 2
 
 JOG 
 
 tell you how they themselves would have 
 formed it; not how it is formed. Unless the 
 planets move in spaces void of resistance, the 
 system could not have existed for an eternity 
 of ages 1 ', without some independent power 
 
 p Upon supposition that the earth has existed from all eternity, 
 it. must, before this time, have overflowed with inhabitants, unless 
 we suppose that they have been occasionally taken off by a deluge, 
 leaving a few, to people the earth again. In this case, there must 
 have been an infinite number of deluges, whatever time may be 
 requisite to fill the earth with inhabitants. But it is impossible 
 that all these could have happened from natural causes; for upon 
 this principle, the effect is thus explained : The water is contained 
 in the earth, and covered with a crust; the crust breaks in, and 
 the water overflows the surface. But by a natural operation of 
 this kind, how can we provide for an infinite number of deluges? 
 After the falling in of one crust, how could a similar cile.ct have 
 happened ? Or, (to give all possible advantage to this hypothesis) 
 if you suppose only part of the crust to have fallen in at a time, 
 there could then have been but a small number of deluges; and 
 hence, the present state of things cannot be accounted for. Or, we 
 may consider the matter thus : If there had been an infinite 
 number of deluges, destroying at each time nearlv all the inhabi- 
 tants, in some of them it is more than probable that all mankind 
 must have been swept away; for the evidence is not assignably 
 less than that of demonstration, that an event which is very likely 
 to happen at every trial, must happen in an infinite number of 
 trials. But if it should be said, that after the earth was peopled, 
 mankind might no longer increase in number, and therefore, upon 
 supposition that the earth has existed from all eternity, one deluge 
 might, be sufficient to aecount lor the present state of things, 
 u may be answered, that when the number of mankind is in- 
 creasing, they must, under tin same state of their constitution, 
 continue to increase without limit, unless some great change in 
 'heir nature should tukt piac; an effect which would require 
 
 a SUj.e-
 
 101 
 
 occasionally reforming it; and if void of resis- 
 tance' 1 , then there can be nothing material to act 
 upon the bodies, and their continual deviation 
 from a rectilinear course must be the result of 
 some cause independent of matter. If all space 
 were full of matter, two bodies at a distance 
 might act upon each other, by means of the 
 intermediate bodies ; as by stirring water in 
 one part of a pond, you disturb all the rest. 
 But how the present motions of the planets 
 could be continued under these circumstances, 
 is wholly inexplicable ; for in this case, it would 
 recmire a much greater degree of power, and 
 more complex laws, to produce and control all 
 the motions, than when the bodies were inde- 
 pendent, and ir^c to move in all directions. 
 
 a superior controlling power. Upon supposition, therefore, that 
 the earth has existed from all eternity, it seems impossible, from 
 natural causes only, to account for the circumstances under which 
 it is now found to exist : here we must admit the hand of a 
 Supreme Being. And if the earth had a beginning, it must have 
 had a Creator; for it will not, I think, at this time be contended, 
 that the earth, it's productions, and all the race of animals, arose 
 into being from the accidental concourse; of atoms. In whatever 
 point of view, therefore, we take a survey of the earth, we are led 
 to conclude, that it could not have been the production of chance. 
 And it may be further observed, that we have the concurring 
 testimony, both of written history, and the universal tradition of 
 the most ancient nations, in favour of the Mosaic account ot the 
 creation and deluge. 
 
 q M. Lai'l.ut. has proved, that the planets move in spaces 
 void of all sensible resistance. Where then are we to look for 
 materia] causes to produce gravitation :
 
 102 
 
 A system of this kind calls more loudly for 
 an independent directing hand, than that which 
 was rejected to make room for it. In con- 
 trolling the motions of the planets, therefore, 
 we see effects, of which no cause can be assigned, 
 unless you admit the existence of an agent 
 independent of matter 1 . The Saviour of man- 
 kind has assured us, that " God is a Spirit." 
 
 When it is said that two bodies attract each 
 other, we only mean to express the effect ; the 
 cause is another consideration. " The fool 
 who says in his heart, There is no God," will 
 not venture to profess, that there is intelligence 
 in a clod of earth, or that it has any internal 
 active powers. The inactivity of matter has 
 placed it in the lowest rank of the creation. 
 A body at rest will never put itself in motion ; 
 and yet mere matter has been brought forward, 
 to perform all the great operations of the 
 
 r Whether, or to what extent, the Deity may act in physical 
 operations by subordinate agents, are questions, for whose solution;* 
 we have no principles upon which to reason ; nor arc there any 
 appearances in the natural world, which lead us to form even 
 a conjecture. The Scripture, indeed, speaks of superior Beings as 
 ministers of God ; but it seems to relate, more to agency in the 
 moral, than in physical matters. It however strengthens the hypo- 
 thesis, that there mav be agents in the latter, as well as in the former 
 c ,se. And if wo consider the influence of the will over the body, 
 that the latter moves at the command of the former, it may 
 further tend to render admissible the operation of spiritual Beings 
 upon the great bodies of the universe, in producing and controlling 
 their motions.
 
 103 
 
 universe. It is one thing to consider matter 
 as endued with a power of acting, and another, 
 to regard it only as acted upon ; the former 
 leads to Atheism, the latter to the proof of 
 a God. If every particle of matter were active 
 and intelligent, there must have been a general 
 agreement of all the matter in the system, to 
 follow one and the same law. But when was 
 there a council of this kind ? If a man will 
 consult his own understanding and experience, 
 he must be convinced, that in the matter which 
 composes the bodies of the system, there is no 
 principle of activity, nor of intelligence ; a very 
 unfit agent therefore, for producing that beau- 
 tiful harmony, which pervades the creation. 
 In short, when we cease to consider the system 
 as dependent upon an external active cause, and 
 offer explanations upon mechanical principles, 
 we fall back into the old exploded notions of 
 philosophy; what we attempt to explain, we 
 render unintelligible, and think ourselves safe 
 from detection, because nobody can understand 
 us. No one ever attempted to explain the 
 formation and government of the system, upon 
 acknowledged mechanical principles. A body 
 sets out in unbounded space, and, after moving 
 thousands of millions of miles under the direc- 
 tion of a certain law, and in a regular curve, 
 returns to the place from which it set out,
 
 104 
 
 in a certain fixed time. This is more than 
 a blind man could do, setting out upon a plain. 
 A man must see his way, in order to get back 
 to the same place ; and even then, his motion 
 would not be in any regular path, nor in any 
 stated time. In the former case, therefore, 
 surely we are ascribing too much to mere 
 matter. Effects without adequate causes, be- 
 come effects without a cause s . Our adversaries 
 
 s INIr. Hume labours (o prove, that you can give no intuitive or 
 demonstrative proof, that effects arise from operative causes. You 
 certainly can give no proof of first principles. If a man put 
 a spring between two of his fingers, would you ask him to 
 demonstrate that, it tends to separate them r When the truth of 
 a principle which does not admit of an argumentative proof, 
 is disputed, the consequences which may be deduced from it will 
 frequently tend to s-ule the question. Now if effects arise without 
 efficient causes, they arise without direction, and every operation 
 becomes the effect of what is usually called chance ; for you 
 cannot separate a directing from an operative cause. But that all 
 effects are not the result of chance, I trust we have sufficiently 
 proved. We therefore conclude that the author's position is not 
 true. 
 
 He denies an active power in what are called causes, because 
 yon cannot perceive it's exertion; but says, " It is absurd to deny 
 an efficacious power in tin- Deity." Treatise on Hum. Nat. p. 2S2. 
 And can you in the latter instance perceive it's exertion ? After- 
 wards, however, he contradicts the latter position; for he says, 
 ' The efficacy or energy of causes is neither placed in the causes 
 themselves, nor ni the Deiu nor in the concurrence of those two 
 principles, hut belongs em. iv to the soul, which considers the 
 unicn of two or more e : : cts in all past instances." Ibid. p. 291. 
 Tim. I.,' banishes all efficient causes from the universe, and leaves 
 no directing power any where 
 
 fn
 
 105 
 
 give a power to mutter, called Gravity, that is, 
 they substitute the effect for the cause, and 
 
 In the question before us, Mr. II. confesses, that " lie examines 
 the inference from t he relation, before he explains the relation ; 
 which order Mould not have been excusable, had it been possible 
 )o have proceeded in a different method. But the nature of the 
 relation depends so much upon the inference, that we have been 
 obliged to advance in this seemingly preposterous maimer, and 
 make use of terms before xue ziere able to define than, or fix iheir 
 jjieaning." Ibid. p. 297. Are we then to admit false reasoning, 
 because a man tells you he can give nothing betkn ' but he say-;, 
 " We shall now correct the fault, by giving a precise definition 
 of cause and effect." How a definition, which asserts no (ruth, 
 is to correct any preceding reasoning, I do not understand. In 
 thus making use of a definition to correct false reasoning, Mr. II. 
 must, if any thing can be allowed, reason in a circle;. 
 
 From his doctrine of cause and effect, he draws this conclusion ; 
 " Thought and motion are different from each other ; and by 
 experience we find that they are constantly united; which enter- 
 ing into the idea of cause and effect, we may certainly conclude, 
 that motion may be, and certainly is, the cause of thought and 
 perception ." I b i d . ] ) . l-.'i 1 . 
 
 Whoever reads Mr. Hume with attention, will perceive, that, 
 almost all the leading principles in his philosophical works, tend 
 to Atheism. And this is strongly supported by the declaration he- 
 makes in his Essay on Miracles, that " miracles may be rendered 
 credible, except where they are made the foundation of Religion." 
 'thus far he endeavours to exclude all revelation ; and yet his own 
 principle, the opposition of universal experience, destroys i\\c. 
 credibility just as much in one case as in the other. Hut lie goes 
 further; for speaking of the miracles said to have been wrought in 
 France, he says, " What have we to oppose to such a cloud of 
 witnesses, but. the absolute impossibility, or miraculous nature of 
 the events which they relate." Now he defines a miracle to lie 
 " a violation of the law of nature;" but as this implies no contra- 
 diction, it can implv no impossibility : by making a miracle 
 
 therefore
 
 106 
 
 then think that the whole business is very 
 satisfactorily accounted for ; and it must be 
 confessed, that this is a very short way of 
 settling it. Because they cannot comprehend 
 the manner of God's acting, they are resolved 
 to believe that he does not act. And because 
 things proceed in a regular order, they exclude 
 a Deity ; the very reason why they ought to 
 admit one. To give as a reason, that things 
 have always been as they now are, is only to 
 confess our ignorance. Atheism offers such 
 violence to all the faculties and powers of the 
 understanding, and to the common experience 
 of mankind, that it becomes altogether unac- 
 countable, how it could have gotten possession 
 of the mind. But Infidelity arises, not so much 
 from a darkness of understanding, as from a 
 state of mind not well disposed to receive "the 
 witness of God." It will not submit to that evi- 
 dence which it cannot controvert. Under the 
 present views which philosophy gives us of the 
 
 therefore impossible, the inference must be, that he denies the 
 existence, of an All-powerful Being, making the impossibility to 
 arise from limited power. And yet he contends that " there may 
 possibly be miracles of such a kind, as to admit of proof from 
 human testimony." How these his positions arc to be reconciled, 
 F cannot understand. If he admit testimony in opposition to 
 universal experience, he destroys (he foundation of all his philo- 
 sophy, by placing it upon a fallacious principle. But we must 
 not expect consistency in a writer, who assumes his principles 
 according to the conclusions he wants to establish.
 
 107 
 
 existence of God, we must not consider our- 
 selves in that state of ignorance, described bv 
 the Apostle, in which " God winked at the 
 errors of his people." In natural as in revealed 
 religion, " we have now no cloak for our sin." 
 They who contend that every thing happened 
 by chance t , must admit this inexplicable pa- 
 radox, that the operations were conducted to 
 
 1 " How long might a man sprinkle oil and colours upon canvas, 
 with a cart-less hand, before this would produce the picture of 
 a man? and is man easier made than his picture?" (Tillotson.) 
 Will it be contended that human operations are more complex 
 than the construction of the Solar system ? If the formation of an 
 ordinary machine require an agent, shall a more intricate one 
 require none ? Both reason aud experience assure us, that the 
 more a work departs from simplicity, the less probable it is to 
 have been the effect of chance. When, therefore, Mr. Hume 
 asserts, that we cannot say whether the system of the universe 
 arose from thought and art like the human, because " worlds have 
 never been formed under our eyes," endeavouring, by changing 
 the question, to render doubtful the existence of a Deity, the 
 difficulty is of his own creating, and he becomes guilty of a very 
 gross misrepresentation ; for the question is, Whether it arose from 
 chance or design ? Now in any operation, design has respect to 
 the plan; and there is manifestly as regular a plan in the con- 
 struction of our system, as in that of a house; we therefore infer 
 design with the same certainty in the former case, as in the latter. 
 .Similarity of circumstances has nothing to do in this case; we do 
 not infer design in one case from design in the other, but conclude 
 in favour of them both, from the same principle. Asa philosopher, 
 Mr. II. disgraces himself by his sophistry ; and as a man, by his 
 want of honesty. All indirect attacks argue great perversion of 
 mind, as it proves that a man is not acting upon conviction. He 
 wants to convince you, of what he himself is not convinced. In 
 the present instance, it is a lamentable instance of human weak- 
 ness, folly, and impiety.
 
 108 
 
 make as perfect a work, as if it had been the 
 effect of a wise agent. Granting a Creator and 
 Director of the universe, it could not contain 
 more evident marks of design; hence, to ask 
 for more is folly : and not to be satisfied with 
 this, shows a pervcrsencss of disposition which 
 admits of no cure. No man acting upon the 
 same degree of evidence, was ever deceived ; 
 upon what grounds then can we justify any 
 suspicion in the case before us ? If experience 
 is to be our guide, (a principle contended for 
 in all cases by Infidelity,) it proves every thing 
 which we want to establish. There may be 
 indisputable evidence of truth, without demon- 
 stration. Human nature is formed to act upon 
 moral certainty ; if not, reason would oftener 
 perplex than assist us. And, accordingly, we 
 rind in Scripture, that faith is commended as 
 founded upon plain and clear evidence ; as 
 inducing us to act upon rational conviction, 
 where demonstrative proofs cannot be obtained. 
 We must be sensible how defective arc all 
 our enquiries in natural religion, without 
 a knowledge of the constitution of the system. 
 The Epicurean philosophers denied the effect 
 of a divine power in the construction of the 
 heavens, because, as they imagined, a con- 
 siderable part of the Karfh was rendered 
 uninhabitable by the great heat of the torrid
 
 109 
 
 zone, and the cold of the frigid. Others, to 
 account for what appeared to them irregularities, 
 had recourse to epicycles to explain the phe- 
 nomena; and it was such considerations as 
 these, which occasioned King Alphonsus, 
 a celebrated astronomer, impiously to say, that 
 if he had been with the Creator when he 
 formed the world, he could have taught him 
 better. Absurd hypotheses were invented to 
 solve the phenomena of nature, and then they 
 complained of it's Author, or rejected Him. 
 Thus has Infidelity been founded on the most 
 shameful ignorance and presumption. But 
 when the existence of God is attacked, it only 
 tends to place him in a stronger point of view; 
 like storms and tempests in the natural world, 
 which leave the face of heaven more splendid 
 and serene. 
 
 If we reflect upon that intellect by which 
 Man is able to extend his views through the 
 creation, and discover the admirable harmonv 
 of all it's parts that, by the powers of the 
 mind, those wonderful discoveries should have 
 been made in the construction of the system, 
 and all the nice laws, by which it is adjusted 
 and preserved, should be unfolded, and those 
 divine truths discovered, which, at fist sight, 
 appear beyond the reach of all human ability 
 to explain that that foresight by which Man
 
 110 
 
 is able to provide for futurity, and draw conse- 
 quences, by which he is taught to act his part 
 with so much advantage to himself here ; 
 to contend that all this is produced by the mere 
 operation of matter and motion, can arise, only 
 from a vain pride of singularity, a corruption 
 of manners, or from a confusion of mind, per- 
 plexing itself with metaphysical subtilties. The 
 mind can find no resting-place, till it arrives 
 at that Being, whose existence is independent 
 of the material universe. Without this, we 
 have no compass to guide us. When a man 
 rejects God from the world, he looks beneath 
 himself for his own origin. And to the pre- 
 sumptuous, they who profess to be in the 
 secret councils of God, and would explain all 
 the hidden mysteries of the creation, we 
 recommend the conduct of one, who had 
 a deep insight into nature: "I shall be very 
 well contented, if I can but understand the 
 nature of things as they now arc ; never 
 troubling myself about their beginning, nor 
 how they were made; knowing these things 
 to be out of the reach of human knowledge, 
 or even conjecture." True philosophy neither 
 asks, how the world came into existence", nor 
 
 u Mr. Hume (Dud. on Sat. Reiig.) observes, that " there are 
 four principles, Reason, Instinct, Generation, Vegetation, which. 
 are similar to each other, and are the causes of similar effects. 
 
 Any
 
 Ill 
 
 what will be it's consummation. It is satisfied, 
 if it can but discover it to be the work of a wise 
 and benevolent Being. 
 
 Contemplating the system therefore, under 
 all the circumstances which we have here 
 stated, it must naturally present itself to an 
 unbiassed mind, as the work of an intelligent 
 Being. No laborious disquisitions are here 
 necessary. The regular returns of day and 
 night, summer and winter, proclaim, in a lan- 
 
 Any of these four principles (and a hundred others which lie open 
 to our conjecture) may afford us a theory, by which to judge of 
 the origin of the world ;and it is a palpable and egregious parti- 
 ality, to confine our view entirely to that principle by which our 
 own minds operate. " He examines the bodies: in respect to their 
 origin and formation, as it gave him an opportunity to exercise 
 his ingenuity in proposing difficulties ; and thence draws this con- 
 clusion, " that we have just as much reason to suppose that ' the 
 principle of order/ as he calls it, or that principle by which all 
 the operations in the material world are carried on, may as well 
 be conceived to exist in matter, as in a divine mind." This is 
 directly to call into doubt the existence of God, according to 
 every idea which we entertain of that Being. If Mr. Hume 
 really believed in God, as a Being distinct from the material world, 
 he became in duty bound, not to leave his existence under such 
 a degree of doubt ; but to have produced arguments upon prin- 
 ciples more competent to establish it; for he must have known, 
 that the great argument from the works of the creation, in proof 
 of a God, is founded on a consideration of the laivs by which 
 the material world is governed, in which his " principle of order " 
 could not operate, and the nice adjustment of circitrnjlanccs. 
 If upon that ground the argument was indefensible, why did he 
 not confute it? If it was defensible, why did he not support ir : 
 The^e questions we shall leave his disciple; to answer,
 
 112 
 
 guage understood by all nations, the wisdom of 
 a directing power : But to confound infidelity, 
 it becomes necessary to extend our enquiries 
 into the more hidden parts of the creation. 
 It has been confessed, even by the Epicureans, 
 that a view of the heavens has always furnished 
 the most popular arguments for the existence 
 of a God, and that the notion of a Supreme 
 Being first arose from a contemplation of the 
 heavenly bodies. What the Lord said to Isaiah, 
 respecting the evidence of revealed religion, 
 we may apply in our present enquiry : " What 
 more could I have done for my vineyard, that 
 I have not done to it." But in natural as in 
 revealed religion, some are found " who love 
 darkness rather than light;" and this also is 
 their condemnation, that " light is come into 
 the world ;" for the modern discoveries in the 
 constitution of the system, which so loudly 
 proclaim a Deity, are not " cunningly-devised 
 fables." 
 
 Under the influence of false philosophy, 
 Eric url's boasted that " he would deliver the 
 world from the fear of a God :" and the prin- 
 ciple 01 all Atheism is the same; that is, to 
 set a man free from the slavery of religious 
 superstition, as it is contemptuously called, 
 and thence to release him from every principle 
 oi obligation, 'lhen, whatever is. is right.
 
 113 
 
 Where there is no lawgiver, there is no law ; 
 and where there is no law, there is no trans- 
 gression. Look into the morals inculcated by 
 modern Infidelity, and you will see principles 
 maintained and acted upon, which shock the 
 common feelings of mankind, and which 
 decency, in some cases, would forbid us to 
 describe. Either there is a God, or there is 
 not ; the thing is already fixed, and cannot be 
 altered. This is a serious consideration ; it is 
 not a firebrand, which a man may cast about, 
 and say, "Am 1 not in sport x ?" It cannot be 
 a matter of indifference to any man, whether 
 there be, or be not, "a God who judgeth the 
 earth." A good man wishes for it ; a bad 
 man dreads it. The former consults the 
 volumes of the creation, as they lie open to his 
 view, as a sure guide by which he may infer 
 the existence of a Deity, as the foundation 
 of all religion. There he sees nothing but 
 harmony; every thing perfect in it's kind; 
 nothing which harbours imperfection, but all 
 
 x Against sending at religion, Tillotson uses this unanswerable 
 argument. " No man ever pretended to demonstrate that there 
 is no God, nor a future life. Supposing it then fore to he doubt- 
 ful, whether there be a God, or not ; and supposing the urj. u;> - 
 on both sides to be equal, vet the danger is not so. On 'h : on 
 side, there is twns at all; but it is in'Liit^ on the other.''' This 
 consideration ^u;uid be the ground of our conduct, if a man 
 cannot do awav all doubts respecting the trails oi ru:.: n, he 
 way, at least, act noon it's precepts v, ithuut danger. 
 
 J
 
 114 
 
 things working together for the good of the 
 whole. There he observes ends produced by 
 the wisest and simplest methods ; the surest 
 marks of design and wisdom. He is not 
 " a God who hideth himself." We cannot 
 open our eyes without conviction of some 
 powerful Being, who is the author of the great 
 choir of heaven and earth ; and by further 
 examination, we are taught to answer, to 
 a considerable extent, the question put to 
 Job ; " Can'st thou, by searching, find out the 
 Almighty to perfection?" inasmuch as Phi- 
 losophy has taught us, that the works of the 
 creation are perfect. To this science wc are 
 indebted for the loudest declarations of the 
 power, wisdom, and goodness of the divine 
 Architect, in the fabric of the world. It is the 
 interpreter of the works of the creation. It 
 is the ladder which reaches from earth to 
 heaven. It is the school, in which a man is 
 taught the profound wisdom and unbounded 
 power of God. And here we may vindicate 
 our application in the cultivation of the depths 
 of science, and " put to silence the ignorance 
 of foolish men, who disdainfully speak against 
 us;" as it has been altogether owing to such 
 researches, that the system has been found to 
 be perfect, that it contains no seeds of it's own 
 dissolution; and hence the worLs of i.lod are
 
 115 
 
 vindicated from those supposed imperfections, 
 which led men to deny his existence. Let the 
 clamours of Ignorance, therefore, be heard no 
 more y . It was observed by him, who first 
 taught mankind to establish his principles of 
 natural knowledge upon experience and obser- 
 vation, that " all natural enquiries succeed the 
 best, when a physical principle is made to 
 terminate in a mathematical operation." And 
 if we consider what science has done in about 
 the last hundred years, in the discovery of the 
 great physical laws of nature, and thereby 
 opening new views of the wisdom and good- 
 ness of God, we shall be encouraged to 
 cultivate a further knowledge, upon a well- 
 grounded expectation that we may arrive at 
 further manifestations of his attributes. Every 
 instance of wisdom which we discover in the 
 works of the creation, is a hymn of praise to 
 the Creator. It is in the vast effects which 
 we see produced through the unbounded extent 
 of the creation, that we discover those attributes 
 of the Deity, which no other circumstances 
 could suggest, his omnipotence and ubiquity. 
 In cases where the Almighty has not placed 
 
 y We may further remark, that the very depth of science is 
 conducive to our temporal interests. It is to the profound investi- 
 gations of philosophy, that we are able, with so much certainty, 
 to traverse the ocean, and navigate qur ships into port. 
 
 l 2
 
 116 
 
 bounds to our researches, it may be criminal 
 not to persevere. Here is no " forbidden 
 fruit." The mysteries of nature are gradually 
 unfolded. As yet, we may be only upon the 
 threshold. Under these circumstances, let us 
 consider, that further discoveries in science 
 may lead us to new views of God in the 
 creation. These are researches in which a good 
 man delights. The confidence in a God, who 
 hath taken such care, even of the material world, 
 that nothing is left imperfect ; that, so far as 
 he sees, all things around him were made for 
 his enjoyment; will fill his mind with trust, 
 that he who formed and gave him powers of 
 understanding, capable of making such im- 
 portant discoveries in the works of the creation, 
 as to pronounce them ail to " be very good," 
 will, in* the end, distinguish him by some 
 signal mark of his favour. To him, the belief 
 of a God is his highest enjoyment that there 
 is a glorious Being who ruleth over all ; who 
 takcth care of those who live soberly and 
 righteously in this world ; who guideth them 
 here by his counsel, and who will afterwards 
 receive them into glory. But the corrupt ; 
 they who " arc become abominable in their 
 doings " whilst they retain God in their 
 thoughts, must fear his displeasure. Hence, 
 the;, take pains to stitle the >oiee of nature.
 
 117 
 
 Thus their minds become relaxed, and their 
 practice depraved ; they become gradually 
 alienated more and more from God ; the im- 
 pressions of his existence, which at first had 
 been so lively, gradually become more feeble ; 
 difficulties (and difficulties there must be, when 
 God is the subject of our contemplations) pre- 
 sent themselves, which they cannot solve ; 
 a gradual corruption of manners keeps pace 
 with a corruption of religious principle ; and 
 at length they are induced to say, " Depart, 
 from us, for we desire not the know ledge of 
 thy ways." Religion is never cast off till it 
 becomes troublesome, and then a man's morality 
 is shaped according to his inclinations. 
 
 To contemplate the works of God here, is 
 probably but the beginning of that employ- 
 ment which may be reserved for our further 
 gratification hereafter ; and we may then be 
 enabled to see the use of those things, of which 
 we are now ignorant ; " seeing, as yet, only 
 through a glass darkly ;" of things, which 
 are too intricate for us at present to discover, 
 or too remote for our views. The know ledge 
 of Man is suited, more to satisfy his wants 
 and teach him his duty, than to gratify his 
 curiosity. God does not, nor perhaps, in our 
 present state of existence, can he, fully reveal 
 himself. Our Saviour informed his disciples,
 
 118 
 
 that " he had yet many things to say unto 
 them, but that they could not then bear them." 
 And thus it appears to be in the natural world ; 
 " we see but in part;" bat we see enough to 
 convince us of this great truth, that " the 
 earth is the Lord's, and all that therein is ; 
 the round world, and they that dwell therein." 
 Engaged in speculations which give birth to the 
 most sublime conceptions of God, the mind 
 becomes better prepared for an humble sub- 
 mission to all the dispensations of his providence. 
 The daily benefits which he bestows upon us, 
 show, that we are not overlooked in the im- 
 mensity of his works. All things which we 
 behold, are but so many varied proofs of the 
 goodness of God. Surrounded with every thing 
 which is " good for food ; pleasant to the eye ;" 
 and endued with the requisite powers " to make 
 one wise," we conclude, that God intended our 
 happiness. Take a survey of the globe which 
 we inhabit, and say, if God have been sparing 
 of his bounty ; if " the earth be not full of 
 his riches;" if it be not "covered with the 
 goodness of the Lord, as the waters cover the 
 seas." And according to this his character, we 
 find that " he maketh the Sun to rise on the 
 evil and on the good, and sendeth rain on the 
 just and on the unjust ;" a circumstance which 
 can only consist with overflowing goodness.
 
 119 
 
 Inferring therefore, from the predominant 
 appearance of the works of the creation, the 
 intention and ends designed by it's Author, we 
 conclude, that " the Lord is loving unto every 
 man," and that " his mercy is over all his 
 works."
 
 SERMON IV. 
 
 Ps. XIX. 1. 
 
 The heavens declare the glory of God, and the 
 Jirmament showeth his handy-work. 
 
 L he arguments for the existence and attri- 
 butes of God from the works of the creation, 
 are not to be set aside because the reasons of 
 all his proceedings do not appear. Our belief 
 is founded upon positive evidence ; the dif- 
 ficulties which sometimes present themselves, 
 arise from the imperfection of our faculties ; 
 and the force of a difficulty, as an argument 
 against the credibility of a fact, is greatly 
 weakened, when you can assign the cause of 
 our ignorance, since it offers a reason why it 
 cannot be understood. But if a sceptic can 
 raise doubts, his ends are, in a great measure, 
 answered. A celebrated writer, in his " Dia- 
 logues on Natural Religion," laments that he 
 can find nothing but doubts and difficulties,
 
 121 
 
 when the Deity becomes the object of his 
 contemplations' 11 ; verifying the ob^enation of 
 
 * That von mav nol expect much certainty in Natural Theology, 
 the author begins, by degrading human reason and human nature. 
 " Let us," says he, " become thoroughly sensible of the weakness, 
 blindness, and narrow limits of human reason." But if we con- 
 sider what very extraordinary discoveries have, by human rea- 
 son, been made in science; that it hath established principles 
 which have unfolded all the great laws by which the material 
 world is governed, and thus opened very extensive views of the 
 constitution of the universe; with what truth, we may ask, could 
 our author call it "weak/' "blind," "of narrow limits?" Ar 
 all the great and important discoveries of Newton, the effects 
 of a " weak " and " blind reason?" Again, " let us consider it'* 
 uncertainty and endless contrarieties, even in common life and 
 practice." It generally directs a man right upon these occasions. 
 Further, " let the errors and deceits of our very senses be set 
 before us." They very seldom deceive us, generally represent- 
 ing things as they are. They, indeed, represent the Sun as re- 
 volving daily about the Earth, instead of representing the Earth's 
 rotation ; and such like things : but these do not in the least affect 
 our practice, nor are they errors of any consequence in a moral 
 or religious point of view. Again, "the insuperable difficulties 
 which attend first principles in all systems:" in science they are 
 all clear, except you chuse to doubt, with our author, whether two 
 straight lines mav not cut each other in more than one point. 
 If we admit this position of Mr. Hume, there can be no such 
 a thing as certainty in nnv branch of science or knowledge. 
 Lastlv, " the contradictions which adhere to the very ideas of 
 matter; cause and effect ; extension ; lime ; space ; motion ; and, 
 in a word, quantity of all kinds, the object of the only science 
 that can plainly pretend to any certainty or evidence." I know 
 of no contradictions which exist in any of these circumstances. 
 What contradictions are there in the principles of geometry ? 
 for that branch ''i' science is included in our author's enumeration. 
 When a man talks in this random way, he can be entitled to no 
 
 attention.
 
 122 
 
 Solomox, that " a scorner seeketh wisdom, 
 and mulct] i it not." He indeed pretends to 
 acknowledge, that the question can never he 
 concerning the being, hut only the nature of 
 the Deity; but the manifest tendency of the 
 work is to exclude God from the world ; that 
 is, to show that there is no Being distinct from 
 the material world itself. For when a man 
 makes every possible supposition, and advances 
 all the arguments he is able, to account for the 
 origin of the universe from merely material 
 causes, he does his utmost to render doubtful 
 the existence of God ; for demonstration is here 
 out of the question. And in order to weaken 
 the argument a posteriori, he endeavours to 
 turn it into ridicule, by making absurd hypo- 
 theses respecting the origin and formation of 
 the bodies which constitute the system, con- 
 sidering them in that point of view only, as 
 best suiting his purpose. He sees no reason 
 why the planets may not be mere machines ; 
 or vegetables ; or animals ; he cannot undertake! 
 
 attention. IK: deals in bold and general assertions, in order to 
 obtain credit, and secure himself against any attacks. This is not 
 the conduct of a man, whose object is the discovery o( truth. 
 I won the ground which the author has chosen, you may admit 
 nil his didiculties, without the least allceting the arguments for 
 the i \: -Lei ice of a dod, from a view of the system of the universe. 
 When even an Apologist for a man's life and writings will not. 
 venture to defend his principles, it is fair to conclude that tliey 
 are nor defensible. See llic Append' r.
 
 123 
 
 to say which. " Man}- worlds may have been 
 botched and bungled, throughout an eternity, 
 ere this system was struck out : much labour 
 lost : many fruitless trials made : and a slow 
 but continued improvement carried on during 
 infinite ages, in the art of world-making." 
 Again, " this world, for ought he knows, is 
 very faulty and imperfect, compared to a 
 superior standard, and was only the first rude 
 essay of some infant Deity, who afterwards 
 abandoned it, ashamed of his lame performance: 
 it is the work only of some dependent, interior 
 Deity ; and is the object of derision to his 
 superiors : it is the production of old age and 
 dotage b in some superannuated Deity ; and ever 
 since his death, has run on at adventures, from 
 the first impulse and active force which it 
 received from him." Further, " the world 
 plainly resembles more an animal or a vege- 
 table, than it does a watch or a knitting-loom ; 
 the cause, therefore, of the world, we may 
 infer to be something similar or analogous to 
 generation or vegetation." Thus, random hypo- 
 theses, to ridicule and render suspected the 
 belief of a God, are ventured upon, deserving 
 our notice, only to show their weakness and 
 
 1 Rather so, the author's hypothesis.
 
 124 
 
 absurdity . If the foregoing instances do not 
 prove this, take the following : " A comet is 
 the seed of a world ; and after it has been fully 
 ripened, by passing from sun to sun, and from 
 star to star, it is at last tossed into the un- 
 formed elements which everywhere surround 
 the universe, and immediately sprouts up a new 
 system." The author thus entertains his readers 
 with the different views under which we may 
 suppose the bodies to have been formed ; and 
 then, too cautious to draw any conclusion him- 
 self, would have the reader infer, that there 
 is no Being distinct from the bodies themselves. 
 But true philosophy never enters into vain 
 speculations of this nature ; it is employed in 
 discovering God from the constitution and 
 government of the world, here it can reach the 
 object of it's researches. These principles 
 
 c Wc must call in question, that man's understanding or his 
 honesty, who, in support of his opinions, professes to doubt 
 whether two straight lines may not cut each other in more than 
 one point, because there were never two mathematical straight 
 lines formed which we could apply to each other, in order to 
 determine the matter by experience; who pretends to make 
 a difficulty in understanding what is meant by one line being 
 equal to, greater, or less than another; and who has the weakness 
 to make this confession : "When two straight lines approach at 
 the rate ol one inch in twenty leagues, I perceive no absurdity in 
 assert in:;, that upon their concourse they become one. " Treatise 
 on Human Nattnc, J>. i. sect. 1.
 
 furnish a proof of the existence of a Supreme, 
 independent Being, which operates upon the 
 mind with the force of demonstration ; but this 
 evidence the author carefully conceals ; artfully 
 amusing his readers with his various schemes 
 of world-making, and puzzling them with his 
 metaphysical subtilties, till he thinks the 
 business is completed. He talks of God as if 
 lie believed in him' 1 ; and under an apparent 
 concern for his honour, he advances principles 
 which directlv tend to destrov all credibilitv 
 of his existence. But the grounds upon which 
 he has chosen to make the attack, manifestlv 
 incompetent to settle the question ; the weak- 
 ness of his arguments, and the obscurity e in 
 which he generally involves them, show how 
 little can be said in defence of Infidelity, on 
 the principles of fair reasoning. 
 
 J " With regard to religion, Mr. Hume seems to be desirous of 
 playing a double part; of appearing to some readers as if he 
 reverenced, and to others as if lie ridiculed it. He seems sensible 
 of the political necessity of religion in every state ; but at the 
 ^atne time he would everywhere insinuate, that it owes it's 
 authority to no higher origin. Thus he weakens it's influence 
 while he contends for it's utility; and vainly hopes, that while 
 Freethinkers shall applaud his scepticism, real believers will re- 
 >. fence him for his zeal." Pref. to Goldsmith's Hist, of En^. 
 
 c We may here, with great propriety, apply Mr. Hume's own 
 observation : " A man who hides himself, confesses as evidently 
 the superiority of hii enemy, as another who fairly delivers up 
 hi* arms.'" Treat, on Hum. Nat. p. 8-!-.
 
 126 
 
 Having already considered the system in 
 respect to the Jaws by which it is governed, 
 we come to the consideration of a singular 
 phenomenon surrounding the planet Saturn, 
 in the form of a thin, flat ring, detached and 
 at a considerable distance from his body f . 
 It was formerly considered as one ring; but 
 modern observations have discovered that there 
 are two, lying one within the other, and exactly 
 in the same plane. And here, the first question 
 which presents itself, is, how could these rings 
 have been formed? According to the Epicurean, 
 or any other hypothesis, an accidental formation 
 must have been a gradual one. But if you 
 admit gravitation and a gradual formation, it 
 follows to a demonstration, that, during the 
 formation of the rings, there must have been 
 some external power supporting them ; for, in 
 their unfinished state, they could not have been 
 sustained 5 . Besides, gravitation alone could 
 
 f Introduction, Art. 1.3. 
 
 s We may observe of the rings, what we before observed of 
 the satellites, that they must have been formed in their position 
 about the planet; for had they been formed out of that position, 
 they never could, by the laws of gravity, have acquired their 
 present permanent situation. If therefore the laws by which the 
 system is governed, could not have permitted the rings, granting 
 them to have been formed at a distance from the planet, to be 
 brought up to and accompany it ; if the same laws will prevent 
 the gradual formation of such bodies ; and if an instantaneous 
 
 accidental
 
 127 
 
 not have produced bodies of that figure. In 
 short, give existence to matter; give it gravi- 
 tation; give it motion ; give it whatever powers 
 you please, and you may defy Infidelity to give 
 any account how the rings could possibly have 
 been formed. Material agency is here altogether 
 out of the question. Another circumstance to 
 be considered, is, the rotation of the rings. 
 To produce this, the force applied must act 
 in the plane of the rings ; but a single force 
 acting thus, would have disturbed their position, 
 and carried them up to the planet. Here must 
 have been impressed equal and opposite forces, 
 at equal distances on each side of the center, 
 in order to give them rotation without altering 
 their position. Such a complication of adjust- 
 ments carries evidence of design, which no 
 sophistrv can weaken. It has been also dis- 
 covered by observation, that the rings are not 
 of a regular figure. Now it has been lately 
 shown by a celebrated mathematician, that 
 these rings are retained in their situations, by 
 their rotations in conjunction with their gravi- 
 tation ; that if their figures had been regular, 
 
 accidental production, we know not how, nor by what powers- 
 with the adjustments of position and rotation, and of velocity and 
 direction corresponding to those which the planet has in its orbit, 
 be a supposition which no one will dare to contend for; where 
 shall wc look for an adequate cause, but in Him "who is ni'ghty 
 in strength and wisdom ?"
 
 128 
 
 they could not have preserved their positions, 
 but must have fallen upon the planet ; and that 
 it is altogether owing to these irregularities 
 that they arc supported in their proper situ- 
 ations 11 . In the other bodies, regularity of 
 figure tends to prevent any irregularity of 
 motion, which might otherwise arise ; but 
 here, irregularity becomes necessary for the 
 preservation of this part of the system, and, 
 accordingly, irregularity is found to exist. And 
 is it not a very striking instance of unerring 
 wisdom, to have departed from regularity in 
 that particular case where it became necessary ? 
 What ignorance might have deemed a defect, 
 science (to it's honour) has demonstrated to 
 be perfection itself. A further instance of ad- 
 justment is, that of the indefinite number of 
 situations in which the rings might have been 
 placed, their planes should exactly coincide 
 with the equator of Saturn ; a position which 
 can never be disturbed by the action of the 
 planet. It was also necessary that the rings 
 should be carried along with the planet. This 
 required a corresponding adjustment of velocity 
 
 h ' J'ajoute que ccs iuegalites sont necessaires pour maintenir 
 l'aaneau en equilibre antour do Satunie ; car s 'il etoit parfaitement 
 semblable dan* toutes sus part ins, son equilibre seroit trouble par 
 Ja force la plus U'yere, telle qui; l'attraction d'une coinete ou d'un 
 satellite, ct I'auiieau iiuiruit par si* pn'cipiter sur la surface de 
 Saturne." Lai'I.ack, AIJc. CjI. Uv. iii. eh. U.
 
 129 
 
 and direction, and these are independent effects ; 
 they might, or they might not have existed, 
 after the formation of the rings ; and they might 
 have been indefinitely varied: we find them, 
 however, accurately adjusted to the requisite 
 circumstances. If we therefore consider the 
 powers necessary for the formation of the rings, 
 with the various and nice adjustments of ve- 
 locities and forces, requisite to render their 
 situations permanent, it puts to silence all 
 arguments for a chance-production'; and directs 
 us to look for the cause in Him, " who spake 
 and they were made ; who commanded and 
 they were created." 
 
 This planet has also seven satellites ; and the 
 planes of the orbits of six, lie exactly in the 
 plane of the rings. This must have been their 
 original situation ; for if their planes had not 
 at first been coincident with that of the rings, 
 
 ' We have here three bodies, Saturn and his two Rings ; the 
 iiings of a form which could not have arisen from the gravitation 
 of their parts. They are concentric ; placed exactly in the same 
 plane, and in the plane of Saturn's equator. Their progressive 
 velocities are adjusted to the velocity of Saturn in his orbit, to 
 a mathematical degree of accuracy, both in respect to quantity 
 and direction; and they have a certain degree of irregularity in 
 'heir figures, which, with a corresponding period of revolution 
 about the planet, is the means of securing them in their position 
 about Saturn. To contend, under al! these circumstances, that 
 the whole was a work of chance, must arise from a disorder of 
 mind which, it is feared, admits of no cure. 
 
 K
 
 130 
 
 tliey never could, by the laws of gravitation, 
 have been brought into that position. And as 
 there are an indefinite number of situations in 
 which each of them might originally have been 
 fixed, would chance have placed six of them 
 exactly in the same plane, and also in the plane 
 of the rings ? That one should be placed out 
 of that plane, cannot affect the argument here 
 stated in favour of design, because that circum- 
 stance does not at all influence the situations 
 of the rest. And perhaps it may not be difficult 
 to assign a reason, why one, at least, might 
 have it's orbit so situated, as, thereby, the polar 
 regions of Saturn are better furnished with 
 light in the night. Without, however, enqui- 
 ring into the cause, the coincidence of so many 
 independent circumstances is a very satisfactory 
 proof of design. If it be objected, that different 
 situations of the orbits might have answered 
 as well, and therefore it is no argument of 
 design that they are placed as they are, it may 
 be answered, that we are here speaking of 
 design, considered in a physical point of view, 
 and not in reference to any end for which the 
 bodies might be formed, and on that ground 
 our argument is not affected by the objection. 
 Had all the satellites been placed out of the 
 plane of the rings, the former might sensibly 
 have disturbed the position of the latter, and
 
 131 
 
 perhaps endangered the permanency of their 
 situation. 
 
 If we consider the utility of the Sun, as 
 a source of light and heat, we must be led to 
 conclude, that it's formation and arrangement 
 were not the effects of accident. It is the only 
 body of it's kind in the system, and is placed in 
 the best possible situation to give light and heat 
 to the other bodies which compose it ; and as 
 these amount in number to three or four 
 hundred, if their formation had been a work 
 of chance, how did it happen, that all the 
 matter proper for the composition of a luminous 
 and hot body, should meet and form one body 
 only, and the other matter to form all the rest ? 
 and to form that one body of such a mass, 
 as to be a center about which the others must 
 revolve, according to the laws of gravitation ? 
 Had this, like the planets, been a revolving 
 body, there would have been no regular return 
 of seasons. It must also, in such a case, have 
 been comparatively very small, and therefore 
 totally inadequate for supplying the system 
 with a proper quantity of light and heat. The 
 laws of probability are so far against the forma- 
 tion of only one such body, considered as an 
 accidental production ; and also, that this body 
 should be the best possibly situated ; that when 
 we further consider the conjunction of these 
 
 k 2
 
 132 
 
 two independent circumstances, it would be 
 a violation of every principle upon which we 
 are accustomed to form a judgment, to consider 
 it as the work of chance. To provide a foun- 
 tain of light and heat, and to distribute those 
 qualities to the utmost boundary of the system, 
 with the various degrees of strength which 
 are necessary for the different bodies that com- 
 pose it, are circumstances which bear evident 
 marks of adaptation, and which required con- 
 summate wisdom and unbounded power in the 
 execution. The inconceivably great velocity of 
 light k is a very essential property, in order to 
 prevent intervals of darkness. One such body, 
 and so situated, is sufficient for all the purposes 
 of the system ; and accordingly we find but one. 
 When perfect wisdom could have done no 
 more, to perfect wisdom we must ascribe the 
 operation. If we consider, that this body gives 
 life to the system ; that, by it's heat, vapours 
 are raised and rains descend to support the 
 vegetable creation ; and by it's light, the inha- 
 bitants of the earth are enabled to fulfil all 
 their various duties ; we must see the necessity 
 of providing a regular supply of both : and 
 finding that such a provision is actually made, 
 we are led to confess, that " it is thou, O God, 
 who visitest the earth and blestest it ; who 
 
 k Introduction, Art. 20.
 
 133 
 
 waterest her furrows ; who blessest the increase 
 of it ; and who crownest the year with thy 
 goodness." When God said, " Behold, I have 
 given you every herb bearing seed, which is 
 upon the face of the earth ; and tree, in which 
 is the fruit of a tree yielding seed, to you it 
 shall be for meat," we see the wonderful 
 provision which he made for all future gene- 
 rations. But provision thus far only, would 
 have been very defective, the fruits of the 
 ground requiring a supply, both of light and 
 heat ; and, accordingly, we find that such 
 a provision was made. But something further 
 was necessary. The mean heat of the Sun, 
 continued uniformly, would not have been 
 sufficient to bring to maturity the fruits of the 
 earth ; to this end, a regular succession of heat 
 and cold becomes necessary, and accordingly 
 we find, that " thou hast made summer and 
 winter." In the spring, the heat of the Sun 
 increases gradually, producing that gradual 
 increase in the growth of all vegetables, which 
 is necessary to give them strength : and the 
 summer-heats having brought the fruits to 
 perfection, the Sun returns to the other hemi- 
 sphere, and there performs the same office. 
 Thus, one Sun is made to serve for every 
 climate, and administers to the necessities of 
 all the earth. Every different region has it's
 
 134 
 
 vegetation suited to that degree of heat which 
 is necessary to bring it's fruits to perfection; 
 an adaptation which cannot be considered as 
 the result of accident. But there is another 
 remarkable circumstance in the constitution of 
 the Sun. Light and heat are two distinct 
 qualities. Now, both are necessary for the 
 system ; and accordingly we find the fountain 
 of them both, in the same body ; in that body 
 which is best situated for promoting the ends 
 of each. But did chance bring these two to 
 meet, and to meet in the best possible situ- 
 ation ? There is no necessary connection be- 
 tween them, as they are found to exist sepa- 
 rately; and yet we find them connected in one 
 body, and that body placed, just where design 
 w^ould have placed it, for the use of the system. 
 Atheism would have us believe, that chance 
 made some very lucky hits, just at the creation; 
 for we have never heard of any such after- 
 wards. " The Sun which giveth light, looketh 
 upon all things, and the work thereof is full of 
 the glory of the Lord." 
 
 In thus considering the different parts of the 
 system by themselves, we are led to conclude, 
 that in each, there are such indisputable marks 
 of design, as to establish our belief upon the most 
 rational grounds, that the whole was the work 
 of an intelligent, wise, and all-powerful Being.
 
 135 
 
 But the evidence is greatly increased, if we 
 consider the harmony which reigns through the 
 whole; that " the whole body is fitly joined 
 together." When so many independent cir- 
 cumstances co-operate to one end, the laws of 
 chance alone forbid us to assign any cause, but 
 that of foresight and direction. Truly may it 
 be said, that " God has made all things by 
 number, weight, and measure;" a language 
 which implies perfection of workmanship. 
 The system is not like a house built upon the 
 sand ; the storm may come, the flood may 
 arise and beat upon it, but it shall not be 
 moved. " All things continue this day, accord- 
 ing to thine ordinance." 
 
 There is no opinion which has been so 
 universally received, as that of the existence of 
 a God. Every observation upon which that 
 belief is founded, lies open to ail ; and the 
 inference that there is such a Being, falls within 
 the reach of the common apprehension of man- 
 kind. Upon whatever part of the visible frame 
 of things the attention is fixed, plain tokens 
 of power and wisdom appear, of the same 
 kind', but superior to the effects of human 
 
 1 Mr. Hume thinks it very doubtful, whether the human 
 mind contains any thing of a like nature with the Divine ; and 
 this he states as a fundamental difficulty. An enquiry into the 
 
 nature
 
 136 
 
 strength and ability ; from which it is inferred, 
 that there is some wise and powerful Being, 
 
 nature of the Divine Byng must undoubtedly be attended with 
 great and insurmountable difficulties; on which account, this 
 subject seems to have been artfully chosen, in order to raise 
 doubts concerning his existence; thus to entrap the unwary. 
 All that we contend for, on the principles of natural religion, is, 
 that the universe was the work of an intelligent, wise, powerful, 
 benevolent, and independent Being. Though I see no objection 
 to the supposition, that the Divine Mind may contain some at- 
 tributes, not unlike, in kind, to those possessed by the human. It 
 Contains wisdom which is unerring, and power which is 
 unbounded, but still of the same kind as human wisdom and 
 power. To adapt the best means to obtain an end, is an act of 
 wisdom both in God and man. To spare, when a man deserves 
 punishment, is an act of mercy in both. What is imperfect or 
 finite in us, may be perfect or unbounded in the Deity ; and this 
 would tend to connect the Creator more intimately with his 
 works. Accordingly, we find our hypothesis supported by 
 Revelation : " Be ye merciful, even as your Father, who is in 
 heaven, is merciful." " If God so loved us, we ought also to 
 love one another." " Hereby know we, that we dwell in him, 
 and he in us, because he liath given us of his Spirit." " In the 
 image of God created he man." This must necessarily respect the 
 qualities of the mind, not any corporeal form. There may be 
 perfections in the Deity, which we can imitate ; and these may 
 be joined with others, which we have no powers to copy after. 
 Some perfections may in degree be communicable ; others may 
 not. H you grant that the Divine Mind may perceive that which 
 the human does, and this, I think, cannot be denied, it must 
 be further granted, that there is something in kind which is com- 
 mon, however different in degree. To those who believe in 
 revealed religion, it may be sufficient to observe, that every pre- 
 cept which enjoins an imitation of God, so far implies powers of 
 a like nature in the creature and Creator, or the words have no 
 meaning. In all this, I can see nothing to be objected to, as in- 
 consistent
 
 137 
 
 superior to Man. And from a further view of 
 the extent of the work ; the variety of objects ; 
 the uniformity of some appearances, and regular 
 variations of others ; the particular ends and 
 uses which we discover, and all subservient to 
 some great end ; all these considered and 
 weighed together, will confirm our former 
 judgment, that there is a great and powerful 
 Being who directs the whole. The works of 
 the creation furnish us with " the evidence of 
 things not seen;" a conviction of the real 
 existence of those things which are invisible to 
 our corporeal eyes. Though facts of a physical 
 nature, they lead to consequences which impose 
 religious obligations' 11 . Solomon states " the 
 inexcusableness of those who are ignorant of 
 God, and could not, out of the good things 
 that are seen, know Him that is ; neither by 
 considering the works, did they acknowledge 
 the architect ; for in proportion to the greatness 
 
 consistent with that reverence which is due to God. But the 
 Divine Mind undoubtedly contains further attributes, which we 
 have no faculties to comprehend, nor " can it enter into the heart 
 of man to conceive." 
 
 m " I would recommend to every person, according to his 
 knowledge and abilities, to consider the works of God, as His 
 works; to refer all the power, wisdom and goodness in them, to 
 Him, as the sole fountain of these ; and to dwell upon the vastness, 
 the lustre, the beauty, the beneficence, which arc obvious to 
 vulgar as well as philosophic eyes, till such time as they have* 
 raised devotion in the heart."
 
 138 
 
 and beauty of the creatures, the Creator be- 
 comes visible." 
 
 Taking a survey, therefore, of the system 
 which we inhabit, we find ourselves "en- 
 compassed about with so great a cloud of 
 witnesses," that Infidelity must now be left 
 to reap the fruits of it's own folly. For if the 
 Gentiles were without excuse, because, when 
 they knew God from the works of the creation, 
 they did not worship him, how much stronger 
 does that duty become enforced, by the clearer 
 views of his attributes and perfections, which 
 are now set before us. God discovers himself 
 by regulating the operations of nature accord- 
 ing to stated laws ; and when he thinks it 
 necessary to favour us with a revelation, he 
 shows himself by a temporary suspension of 
 those laws ; a proof, by the bye, that he does 
 not act by necessity. In natural religion, as on 
 every other occasion, we must begin at those 
 things which are plain to be understood ; 
 whereas, Infidelity proceeds in a contrary order, 
 beginning with those things which are obscure 
 and hard to be comprehended, and thence 
 concludes, that all religion is vain 11 . When 
 
 B Mr. Hume, in his " Dialogues on Natural Religion/' takes 
 Care to make his speakers advance difficulties which come not 
 within the compass of human ability to give satisfaction upon, 
 
 and
 
 139 
 
 Sir I. Newton set about investigating the law 
 of gravitation, he did not begin at a remote 
 part of the creation, where he might for ever 
 have wandered in darkness ; but he began by 
 experiments at home, and gradually ascended, 
 till he proved the existence of the law through- 
 out the extent of the system which we inhabit. 
 And thus ought we to proceed in deducing 
 a know ledge of God from his works. We 
 must begin at those which furnish the most 
 evident marks of his existence and attributes, 
 and then proceed to trace him through the 
 wdiole of his operations ; and if, at last, any 
 difficulties should arise, it must be considered, 
 that it is only a necessary consequence of our 
 inability to rind out God to perfection, and 
 therefore has no tendency to destroy that 
 evidence which is plain and conclusive . As 
 our views of the creation are, at best, but 
 partial and imperfect, it must necessarily 
 happen, that much of " the wisdom of God 
 will appear foolishness with men." 
 
 and thence concludes, that there is nothing but uncertainty upon 
 the subject. Thus lie tries to embarrass, that which he dares not 
 fairly and openly controvert. 
 
 If in all those parts of the creation which we can understand, 
 wc discover nothing but the most consummate wisdom, it seems 
 lair to conclude, that in those whose ends we do not comprehend, 
 there exists the same wise plan of government. Wisdom relate* to 
 tiie agtnf, not to the effect.
 
 140 
 
 If we cany our views to the fixed stars, we 
 are presented with a scene, stupendous indeed 
 and magnificent. It is here that we are dazzled 
 with the splendour of the creation ; it is here 
 that God displays himself in the full brightness 
 of his wisdom and power. Here we discover 
 objects rising above each other, overwhelming 
 the mind by their singularity and their magni- 
 tude. Viewing the Solar system, even at the 
 nearest fixed star, it dwindles into a point. 
 And from the late improvements of telescopes, 
 discoveries have been made of others, whose 
 distances are greater, beyond the bounds of 
 all calculation. Arrangements of the stars are 
 formed, which present to the eye a picture, 
 whose splendour exceeds all description ; and 
 new objects are discovered, which bear no 
 resemblance to any thing in our own system. 
 The small number of fixed stars which the 
 naked eye can discover, are pretty evenly scat- 
 tered in the heavens ; but this is not the case 
 with the generality of those which are dis- 
 covered by the telescope. Here we find that 
 they are principally disposed in clusters, of 
 which an illustrious astronomer has discovered 
 between two and three thousand p . Their 
 forms are globular; and many of them are 
 
 3 
 
 * Introduction, Art. 22. -,
 
 141 
 
 so thickly beset with stars, that those in the 
 middle run, as it were, one into another, and 
 form a central blaze, surrounded by others 
 under the appearance of so many brilliant points. 
 Placed in a profound abyss which no assignable 
 bounds can circumscribe, they lead us up to the 
 " Father of Lights," of whom they themselves 
 are but as a shadow. An accidental arrange- 
 ment of the stars, cannot account for the 
 phenomena here stated. With the Prophet, 
 therefore, declaring God's omnipotence, we 
 may say, " Lift up your eyes on high, and 
 behold who hath created these things ; that 
 bringeth out their host by number/' ki At the 
 commandment of the Holy One they stand in 
 order, and never faint in their watches." It 
 will not be expected, that we should hazard 
 any conjectures upon the cause of, or ends to 
 be answered by, these very extraordinary and 
 wonderful arrangements. Here Reason stops 
 and is confounded. A further revelation of 
 these matters may take place, when we shali 
 no longer "see through a glass darklv." At 
 present, we have onlv to adore the goodness 
 of that Being, who has favoured us here with 
 iuch manifestations of his works ; and to wait 
 with patience, until " all things hidden, shall 
 be made manifest." 
 
 When we consider the immeasurable distance
 
 142 
 
 of the fixed stars, their brightness leads us to 
 conclude, that they are luminous bodies. The 
 very important and delicate discovery of the 
 aberration of their light, shows, that it's velocity 
 is the same as that which comes from the Sun. 
 It is also capable of the same modifications as 
 the solar light, being reflected and refracted 
 according to the same laws. These circum- 
 stances are sufficient to convince us, that the 
 Sun and the fixed stars are bodies of the same 
 nature. Several of the fixed stars have been 
 observed to appear and disappear periodically ; 
 others are found to have a periodical increase 
 and decrease of brightness, without disappear- 
 ing. These phenomena cannot, perhaps, be 
 otherwise accounted for, than by supposing, 
 either that these stars are partly opaque, and 
 have a rotation about an axis, or that opaque 
 bodies revolve about them, regularly obscuring, 
 or entirely eclipsing them. Hence, we obtain 
 this important conclusion, that rotations or 
 revolutions are carried on amongst the fixed 
 stars, similar to what take place in our system. 
 Several of the fixed stars are also observed to 
 have proper motions of their own ; and it 
 is the opinion of a celebrated astronomer q , 
 founded upon observations which undoubtedly 
 
 ' Introduction, Art. 2&".
 
 143 
 
 tend to confirm it, that our Sun, and con- 
 sequently the whole Solar system, is in motion". 
 Admitting this, we get a further analogy 
 between the Sun and the fixed stars. Truly 
 therefore has it been said, that " day presents 
 us with one Sun, night with ten thousand.'* 
 This agreement between so many distinct phe- 
 nomena which are observed in our svstem, and 
 those of the fixed stars, is abundantly sufficient 
 to prove the unity of the agent ; and places 
 under one Being s the government of the 
 
 r Granting the motion of the Sun, the planets must all have had 
 the same adjustments of velocity and direction of their motions. 
 Here must, therefore, have been an adjustment of twenty-nine 
 bodies, both in respect to velocity and direction of motion; for if 
 the system have any assignable velocity, it must have arisen from 
 projection, and not from the weak attraction of the distant bodies 
 in the universe. 
 
 s That the formation of the universe was not a work of chance, 
 but the effect of unbounded power and consummate wisdom, 
 carries evidence in it's favour, which has, upou the mind, the force 
 of demonstration. And, from the uniformity discovered in thr> 
 operations which are carrying on throughout that very entensivc 
 part of the creation, to which we have now access, we have the 
 highest degree of moral certainty, that it was the work of one 
 agent. Fur we either must admit this, or that a unity of counsel 
 prevailed amongst several independent Deities; but the credibility 
 of the latter supposition is set aside by the laws of probability 
 against the existence of several self-existing beings, endued with 
 equal capacities and inclinations, and acting always together as 
 one being; for our examination of the laws and constitution of 
 the heavenly bodies, leads us to this conclusion, that perfect 
 harmony must have prevailed. Distraction in the council, would 
 
 not
 
 144 
 
 universe. Thus we are led to conclude, that 
 although " there are diversities of operations, 
 
 not have produced perfection in the plan and execution of the 
 work. If you admit one Deity superior to the rest, he becomes 
 the only one God. Revealed Religion however relieves us from 
 all difficulties under which we may labour from the light of 
 nature only, by confirming this great truth ; "Hath not one Goer 
 created us ? " In favour of Polytheism, Mr. Hume (Dial, on Nat. 
 Rel.) argues thus: " A great number of men join in building 
 a house, or a ship : Why may not several Deities combine in 
 contriving and framing a world? This is only so much greater 
 similarity to human aflairs." The argument against the admission 
 of this, we have just stated. But in another part of the same 
 work, Mr. II. himself denies altogether that you can reason from 
 the building of a house, to the formation of the universe. "If 
 we see a house, we conclude that it had an architect, because this 
 is precisely that species of effect which we have experienced to 
 proceed from that species of cause. But surely you will not 
 affirm, that the universe bears such a resemblance to a house, 
 that we can with the same certainty infer a similar cause, or that 
 the analogy is here entire and perfect. The dissimilitude is so 
 striking, that the utmost you can here pretend to, is a guess, 
 a conjecture, a presumption concerning a similar cause." Here 
 we are taught the great danger of reasoning from the formation 
 of a house, to that of the universe. The fact is ; instead of de- 
 ducing his conclusions from his principles, Mr. II. deduces his 
 principles from his conclusions, assuming the former accord- 
 ing to the conclusions which he wants to establish. As an in- 
 stance of this; upon the question, how far the human mind may 
 contain some attributes of the same kind with the Divine, he 
 advances this position : " all our ideas derived from the senses, are 
 confessedly ./'a/sc and illusive;" and hence it immediately follows, 
 that thev cannot be like any thing in the Divine Mind, where 
 nothing but perfection is tu be found. But his position is mani- 
 festly false, and could be ventured upon, only for the sake of 
 the conclusion which he wanted lo establish. 
 
 Mr. Hume's
 
 145 
 
 it is the same God which worketh all in all;" 
 that " the Lord who by wisdom hath founded 
 the earth, by understanding hath established 
 the heavens." 
 
 The universe is also found to contain phe- 
 nomena, very unlike to any that we have 
 hitherto described ; of which, as thev tend 
 further to magnify the power of the Creator, 
 it may not be improper to take notice. With 
 the best glasses, objects have been discovered 
 under the appearance of round, well-defined 
 bodies, of a faint light ; some of which have 
 a luminous point situated in the center; and in 
 respect, to their magnitude, they cannot be less 
 in diameter than that of our planetary system. 
 But the most remarkable and singular pheno- 
 menon is under the form of an elliptical ring. 
 of a magnitude immense, and beyond the 
 power of all calculation 1 . From a consideration 
 
 -Mr Hlmf;'* sophUtry may be reduced to three heads: 
 
 Requiring demonstrative proofs of first principles. 
 
 Assuming definitions and principles, which necessarily lead to 
 :hu conclusions he wants to establish. 
 
 Assuming incompetent principles to prove his positions, and 
 'hence concluding that they are incapable of proof. Or, in other 
 ivords, he takes that view of a subject which involves insuperable 
 difficulties, and then infers, that nothing satisfactory can be obtain- 
 ed apon it. 
 
 : L'poii the pha. Humeri;, here mentioned, Dr. IltRSCHHL ha* 
 - ;. '.... :? d the .'Vu'ho: vvitl the following observations : 
 
 " From
 
 146 
 
 of these stupendous works of the creation, we 
 may observe with the son of Sirach ; " There 
 are yet hid greater things than these be, for we 
 have seen but a few of his works." 
 
 When Astronomers, with their best telescopes, 
 penetrate into the depths of the universe, and 
 arrive at the visible boundary of the creation ; 
 when apparently nothing is beyond but void 
 space, we might expect darkness to be the 
 termination. In this vast concave expanse, 
 however, there are several faintly-illuminated 
 spots, and one of considerable extent; appearing 
 like openings in tiie dark back-ground, into 
 more distant regions. And in all these, the 
 boundary of light and darkness is very well 
 defined". Whence then the source of this 
 
 " From the angular diameters of my smallest planetary Nebula\ 
 "vve have reason to conclude, that, even on a supposition of their 
 not being further from us than the nearest fixed star, and ad- 
 mitting the parallax of such a .star to he only one second of ;i 
 degree, their real diameters cannot he less than that of the whole 
 .Solar system, including the orbit of the Georgian planet. 
 
 " With regard lo the elliptical ring, as it probably consists of 
 stars, which is however nor perfectly ascertained, it's magnitude 
 must be immense. The remoteness of stars to make them appear 
 almost like nebulosity, h such, that we cannot fix on any mag- 
 nitude that may belong to them, and we are thus left entirely in 
 'he dark as to their distance." 
 
 Hut whether we consider the ring as a solid body, or a collection 
 of stars, the regularity of it's figure allords a very satisfactory 
 proof, that it'- formation was not a work of chance 
 ; Introduction, Ar - . ?-*.
 
 147 
 
 light? and why confined to parts of the 
 expanse ? These are phenomena which put to 
 silence all conjectures respecting their cause ; 
 and hence inferring, that many, and perhaps 
 some of the most wonderful works of the 
 creation, may still be hidden from our sight, 
 we may say with the Prophet, " Lo, these are 
 part of his ways, but how little a portion is 
 heard of them!" The extent of our views^ 
 great as it now is, probably comprehends but 
 a very small part of the universe. To admit 
 a time when there were no created beings> we 
 must suppose the Deity to have existed an 
 eternity of ages by himself, and inactive; 
 a supposition very hard to be admitted: and 
 if creation had no beginning, it can have no 
 bounds. From the history of the creation, as 
 related by Moses* that " in the beginning, God 
 created the heaven and the earth," we are not 
 to conclude that the whole universe was then 
 called into existence, probably our own system 
 only; and this is confirmed by observations 
 made with the most improved telescopes, by 
 which, objects have been discovered whose 
 distances are estimated to be such, that their 
 light must have been nearly two millions of 
 years in travelling down to us x : for that length 
 of time, therefore, we are enabled to trace back 
 
 * Introduction, Ait. 27. 
 L 2
 
 148 
 
 the existence of the material creation. " Behold, 
 God is great, and we know him not; neither 
 can the number of his years be searched out." 
 " Before the mountains were brought forth, 
 or ever the earth and the world were made, 
 thou art God from everlasting, and world 
 without end." 
 
 Hence, in whatever points of view we take 
 a survey of the creation, we trace the power, 
 wisdom, and goodness, of the Creator. His 
 power in it's formation ; his wisdom in the 
 simplicity of the means to produce the ends, 
 as discovered in the system which we inhabit; 
 and his goodness in making those ends subser- 
 vient to our enjoyment. Thus we are led by 
 our enquiries into the structure of the heavens, 
 to the proofs of the existence and attributes of 
 a Supreme Being, who formed and directs the 
 whole. As the greater part of the bodies 
 which compose the universe, are not visible to 
 the naked eye, we may conclude, that they 
 were not made for our use. And being bodies 
 in all respects like the Sun, from the uniformity 
 of nature in all those parts which we have been 
 able to examine and investigate, we may con- 
 clude, that they were created for the same 
 purpose, that of giving light and heat to the 
 inhabitants of systems of planets surrounding 
 them. We mav therefore- conceive the universe
 
 149 
 
 to be filled with created beings, enjoying the 
 bounty of their Creator, and adoring: his works. 
 This benevolence of the Deity, in giving life to 
 an almost infinite number of beings, must raise 
 our admiration, till we are lost in contemplating 
 his goodness. That every individual should 
 exist under his protection, and be regularly 
 supplied by his all-bountiful hand, with every 
 thing which is necessary for enjoyment, ought 
 to make us very thankful and humble before 
 him. And that every being in the universe 
 should be under his care, and training up here 
 for the further enjoyment of him hereafter, 
 is a thought, which, if duly impressed, would 
 penetrate us with the deepest sense of gratitude 
 to our Creator, and excite us to love and obe- 
 dience. The disappearance of some stars may 
 be the destruction of those systems, at the 
 times appointed by the Deity, when " the cor- 
 ruptible must put on incorruption, and the 
 mortal must put on immortality;" and the 
 appearance of new stars may be the formation 
 of new systems, for new races of beings, then 
 called into existence, to adore the works of 
 their Creator. Thus may we conceive the 
 Deity to have been employed from all eternity, 
 and thus continue to be employed for endless 
 ages ; forming new systems of beings to adore 
 him ; and transplanting the upright into the
 
 150 
 
 regions of bliss, where they may have better 
 opportunities of meditating on his works ; and 
 rising in their enjoyments, go on to contemplate 
 system after system, through the boundless 
 universe.
 
 APPENDIX. 
 
 ooon after the death of Mr. Hume, an 
 anonymous publication appeared, under the title 
 of " An Apology for the Life and Writings of 
 David Hume, Esq. to do some Service to the 
 Writer y and some to the Man" How far it 
 has defended the Man, we shall see by a short 
 review of the work. 
 
 Sect, l . On Mr. Hume's Philosophical Con- 
 sistency. All that is here contended for, is, 
 that " Mr. H. was no hypocrite in philosophy, 
 but a sincere believer in his own sentiments." 
 His Philosophy may still be very wrong and 
 dangerous, and therefore I do not see that this 
 is any defence of the Man. In respect to his 
 belief in his own sentiments, Mr. H. himself 
 assures us [Treat, on Hum. Nat. B. 1. sect. 7.) 
 that his philosophical opinions after dinner, were 
 generally different from his opinions before ; so 
 little effect had his speculations, even upon his
 
 152 
 
 own mind and practice. Again, " it is an 
 honour to David Hume, that he acted as he 
 wrote." Upon this principle, if a man write 
 against God and his King, Atheism and Treason 
 become honourable. Besides, Mr. Hume him- 
 self says quite the contrary. il To Whatever 
 length any one may push his speculative prin- 
 ciples of scepticism, he must act, 1 own, and 
 live, and converse, like other men." Dial, on 
 Nat. Relig. 
 
 Sect. 2. Of Religious Hypocrisy. This is 
 a low and virulent attack upon Revelation, 
 through the lives of some of it's professors, and 
 the author's most shameful misrepresentation 
 of the Scripture account of the attributes of 
 God. If he thought that he was here drawing 
 conclusions against the truth of Revelation from 
 true principles, what must we think of his 
 understanding ? if not, what must we think 
 of his honesty ? As this section has no re- 
 ference to Mr. H. it must be considered as 
 a direct attack upon all revealed religion. 
 
 Sect. 3. On the natural Dignity of the 
 Literary Character . and the Reasons which have 
 brought it into Contempt. This is only to show, 
 that Mr. H. was never guilty of flattering 
 dedications. So far he was right ; but this is 
 only a negative virtue of the very lowest kind. 
 Such a conduct might subsist with a very
 
 153 
 
 lax morality, and with no religion at all. 
 Mr. Hume, however, does not appear to be 
 quite so free from the failing here reprobated, 
 as the Apologist would have us believe : for 
 in the Dedication of his four Dissertations, he 
 tells his friend, that " he admires his fine 
 genius; that he has generosity of mind; cor- 
 diality of friendship ; spirited honour and in- 
 tegrity. That he (Mr. H.) has the ambition 
 to be the first to express his admiration of his 
 noble tragedy of Douglas, one of the most 
 interesting and pathetic pieces that was ever 
 exhibited on any theatre ; and that it possessed 
 the true theatric genius of Shakespear and 
 Otway, refined from the unhappy barbarism 
 of the one, and licentiousness of the other." 
 A flattering dedication cannot, I think, go 
 much further than this. 
 
 Sect. 4. Of Mr. Hume's Principles, and 
 I lis Motives for making them public ; with some 
 Remarks on his last Moments. The Reader will 
 be surprised to find, that the Apologist does 
 not here attempt to vindicate Mr. H.'s prin- 
 ciples. " I do not, nor shall I presume to say, 
 how far Mr. H.'s philosophy was right or 
 wrong in it's principle. Sufficient for my 
 purpose, if I can convince my readers of his 
 consistency with himself." What ! separate 
 Mr. H.'s life from his principles ? Defend the
 
 154 
 
 former, and give up the latter, when the 
 Apologist himself assures us, that Mr. H. 
 always acted up to his principles ? A man of 
 the most pernicious and dangerous principles 
 may act consistently ; is consistency then to 
 be esteemed an apology for a man's life and 
 conduct? In respect to his motive for making 
 public his principles, that was " to destroy, 
 what he considers as the prevailing systems of 
 superstition," that is, of all religion. And speak- 
 ing of the happy composure of mind in which 
 Mr. H. died, he observes, " Who would not 
 wish, that their end may be like hisf The same 
 happy composure, that is, contempt of death 
 and insensibility to any thing future, often 
 attends a man at the gallows ; who would 
 therefore not wish, that their end may be like 
 his? 
 
 Sect. 5. Parallel between Mr. Hume and 
 Lord Chesterfield, both with regard to Abi- 
 lities and Principles. With the question of 
 abilities we have no concern ; but how it could 
 tend to elevate Mr. Hume's moral character 
 (the great and principal thing contended for 
 by the Apologist), to draw a parallel between 
 him and Lord Chesterfield, whom he repre- 
 sents as " the author of a system which seems 
 to have been pillaged from the dancing-master, 
 the perfumer, and the devil," is lar above my
 
 155 
 
 comprehension. "The other (Mr. Hume) pur- 
 sues a philosophy, which, with all it's exceptions, 
 gives countenance, neither to the follies of a 
 coxcomb, nor the meanness and mischief of 
 a hypocrite (i. e. Christian) ; a wretch who 
 perpetrates every baseness, and passes upon the 
 world, as a mighty good Christian creature." 
 So much for the Apologist's liberality and good 
 manners. 
 
 Sect. 6. Of proper Cautions, prior to the 
 establishment of our Religious Credenda. 
 The Christian religion offers itself to be re- 
 ceived upon a fair examination ; but, wishing to 
 attack Christianity, the Apologist defines Faith 
 to be implicit Obedience. Divines, I believe, 
 consider Faith as A belief of revealed religion 
 upon reasonable evidence. It is not unusual 
 for Infidelity to pervert your meaning, and 
 then argue against you. The conclusion of the 
 Apology is in the words of Mr. Adam Smith, 
 in his Life of Mr. H. " Though men will, 
 no doubt, judge variously of his philosophical 
 opinions, every one approving or condemning 
 them, according as they coincide or disagree 
 with his own ; yet concerning his character 
 and conduct, then 1 can scarce be a difference 
 of opinion." What conclusion in favour of 
 Mr. H. is hence to be drawn, I cannot divine. 
 There may be no difference of opinion respect-
 
 156 
 
 ing the character and conduct of many men; 
 but it does not thence follow, that they are to 
 be held up as patterns for imitation. There is, 
 I believe, but one opinion about Robespierre; 
 but I would not, upon that account, guillotine 
 all the principal nobility in England. Of 
 Mr. H.'s practical morality, I know nothing 
 but what the Apologist himself has stated, that, 
 " perhaps it is one of the worst circumstances 
 against Christianity, that very few of it's pro- 
 fessors wen 1 ; ever either so moral, so humane, 
 or could so philosophically govern their passions, 
 as the sceptical David Hume." But judging 
 of Mr. H.'s morality from his writings, as we 
 know that his moral principles have a very 
 dangerous tendency, and are informed that 
 " his precept and practice went hand in hand 
 together," we are led to conclude, that his 
 moral conduct could not have been very pure. 
 When you separate religion from morality, you 
 deprive the latter of it's vital principle. 
 
 Such is the substance of the Apology for the 
 great modern champion of Infidelity, as drawn 
 up by his friend ; and viewing it in that light, 
 it is fair to suppose that it would set Mr. H.'s 
 principles and character in the most favourable 
 point of view. Had Mr. H. seen this Apology 
 tor his life, being, as he himself' assures us,
 
 157 
 
 " a man of mild dispositions, and of command 
 of temper," it is probable that his observation 
 might have gone no further than this: " It is 
 not an open enemy that hath done me this 
 dishonour, for then I could have borne it ; but 
 it was even thou, my companion, my guide, 
 and mine own familiar friend." 
 
 The Apologist speaks of the "incomparable 
 Voltaire," putting these words in capitals; 
 but he docs not tell us, that, like Mr. Hume, 
 he died as he lived; carefully concealing his 
 miserable state of mind, at the approach ot 
 death. Company, business, and pleasure, may 
 banish fear for a time ; but those fears will 
 return, when Conscience shall step forward 
 and claim a private audience. 
 
 The principles of our author will, 1 presume, 
 want no further elucidation : and that his 
 Apology has done no honour to the memory ol 
 his friend, we may venture to assert, without 
 fear of contradiction. 
 
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