« { . I ■ ■{ I. \ I, I'll ^' ti •" ,. • ' 'i » I v\: ill •'^ 1 '' ::'A CORNELL UNIVERSITY LIBRARY BOUGHT WITH THE INCOME OF THE SAGE ENDOWMENT FUND GIVEN IN 1891 BY HENRY WILLIAMS SAGE ^'"MlWiiiSfiiNi?ii?ifSiiSy,,.SJ "'"'"e revelation olin ,. 3 1924 029 180 715 Cornell University Library The original of tliis bool< is in tine Cornell University Library. There are no known copyright restrictions in the United States on the use of the text. http://www.archive.org/details/cu31 9240291 8071 5 The Truth and Consistency of Divine Revelation : with some Remarks on the contrary extremes of Infidelity and Enthusiasm, IN EIGHT DISCOURSES, OELIVEKED BEFORE THE UNIVERSITY OF OXFORD, AT ST. MARY'S, IN THE YEAR MDCCCXI. AT THE LECTURE FOUNDED BT THE LATE REV. JOHN BAMPTON, CANON OF SALISBURY. BT JOHN B^IDLAKE, D. D. OF CHRIST CHURCH, OXFORD. CHAPLAIN TO THEIR ROYAL HIGHNESSES THE PKINCS OF WALES AND DUKE OF CLARENCE. OXFORD, {'rinted at the University Press, for Longman and Co. Paternogter Row; and J. MtiRRAT, Fleet Street, London; and Rees and Curtis, Plymouth: and sold by J. Parker, R. Bliss, an4 the other Booksellers, in Oxford ; and J. Deicbton, Cambridge. 1811. TO THE RIGHT HONOURABLE WILLIAM WYNDHAM, BARON GRENVILLE, CHANCELLOR OF THE UNIVERSITY OF OXFORD, THE FOLlibWING DISCOURSES ARE DEDICATED WITH THE MOST PROFOUND RESPECT BY HIS LORDSHIPS OBLIGED AND VERY OBEDIENT HUMBLE SERVANT, JOHN BJDLAKE, P R E F A C R J-N the following Difcourfes the Author has endeavoured, as in former Yolumes of Sermons which he :has had occafion to publifli, to ren- der them as generally ufeful as poflible. He has not laboured to be abftrufe^ nor does he profefs to claim the praife of originality,; being better fetisfied to produce arguments, however obvious, which may be fervieeable to the caufe of true religion. When we confider how much has been written by the early apologias for Chriftianityj when we reflect on the numerous controverfies which hav? called forth the abilities and fti- mulated the exertions of the moft profound inquirers into fubjeAs of divinity; we cannot hope for much novelty at the prefent time. Yet perriaps a few obfervations may be found in this volunie, which may place the fubjeds uiidi^F diibuillen iri.a light ibmewhat different a 3 vi PREFACE. from that in which they have been generally viewed. On thole particulars which create a diffe- rence of opinion among Chriftians, the Author has endeavoured to exprels himfelf, fo as to give as little offence as poflible. He trufts that his fentiments are unprejudiced, and wiflies to relpeA all who may differ from him on confcientious motives. The cenfures which may be found in thefe Difcourfes are not de- ligned for any particular denomination of Chriftians ; they apply only to the prefump- tuous and felf-fufficient, to whatever commu- nion they may belong. While he laments the Cxiftence of fchifm, he is the friend of uni- verfal toleration ; and while he condemns the arrogance of the illiterate, he cannot but re- fpeft talents and knowledge, wherever they may be found. But while the Church is af- perfed by illiberality, however painful contro- verfy may be, its true friends muft ftand for- ward in its defence ; and while a fpirit exifts which is intolerant and uncharitable, and which would prove fubverfive of found learn- ing and dignified religion, caution cannot be too warmly or too frequenti r recommended. PREFACE. vU For any defeds which may appear in the execution of the following work, the Author has to plead, that he has heen afflidled with fevere illnefs 5 and foon after the commence- ment of thele Lectures he was incapacitated from the ufe of books, and confequently from the corredion of his own pages ; and for the delivery of fome he was indebted to the kind afHAance of friends. «4 CONTENTS. ♦LECTURE 1. IntroduBory . On Injidelity in general. . LECTURE IL On a particular Providence in the natural world ; and the perpetual agency of a Firji Caufe. LECTURE in. On the Mojaic Di/penfation. lecture; IV. On the Chriftian Di/pe^fation. lecture V. On fame of the evidences of Chrifiianity. lecture VL OnMieerrors ofMrnadwi/m. X CONTENTS. LECTURE VII. Obfervafions on fame of the Articles of our Church which are mifreprefented hy rnif- taken zeal. LECTURE VIII. The fame fuhjedl continued, with additional re- marks on fome prevailing errors. EXTRACT FROM THE LAST WILL AND TESTAMENT OF THE LATB REV. JOHN BAMPTON, CANON OF SALISBURY. " I give and bequeath my Lands and " Eftates to the Chancellorj Matters, and Scholars " of the Univerfity of Oxford for ever, to have and " to hold all and Angular the faid Lands or Eftates ♦' upon truft, and to the intents and purpofes herein- " after mentioned ; that is to fay, I will and appoint " that the Vice-Chancellor of the Univerfity of Ox- •' ford for the time being fliall take and receive all " the rents, iffues, and profits thereof, and (after all " taxes, reparations, and neceflary dedudlions made) " that he pay all the remainder to the endowment " of eight Divinity Lefture Sermons, to be efta- " blifhed for ever in the faid Univerfity, and to be " performed in the manner following : " I diredl and appoint, that, upon the firft Tuef- " day in Eafter Ternj, a LeAurer be yearly chofen *' by the Heads of Colleges only, and by no others, " in the room adjoining to the Printing-Houfe, " between the hours^ of ten in fhe morning and " two in the afternoon, to preach eight Divinity " LeAure Sermons, the year following, at St. " Mary's in Oxford, between the commencement " of the laft month in Lent Term, and tJte end of " the third week in Aft Term. ee Alfo I direft: and appoint, that the eight Di- " vinity Lefture Sermons fhall be preached upon " either of the following Subjedts — to confirm and " eftablifli the Chriftian Faith, and to confute all " heretics and fchifmatics — upon the divine au- " thority of the holy Scriptures — upon the autho- " rity of the writings of the primitive Fathers, as " to the faith and praftice of the primitive Church " — upon the Divinity of our Lofd and Saviour *' Jefus Chrift— upon the Divinity of the Holy ** Ghoft — upon the Articles of the Chriftian Faitfh, " as comprehended in the Apoftles' and Niceile '* Creeds. ** Alfo I diredV, that thirty Copies of the eight ''"• Divinity Lefture Sermons Ihall- be always print- " ed, within two months after th^y are preached, '*' and one copiy fhall be given to the Chancellor ^< of the Univerfity, and ohe copy to the Head df '"'' tvtry College, and one topf td the Mayor of the « city of Oxford, and one copy to be put into the " Bodleian Library ; and the expence of printing ''' Ithettt Ihall be paid out 6f the revenue of the "^ Land ttr Efliates giVferi for feftabli'fhing the Divi- [ xiii J *' nity Lecture Sermons ; and the Preacher Ihall " not be paid, nor be entitled to the revenue, be- " fore they are printed. " Alfo I dire£l and appoint, that no perfon fhall *' be qualified to preach the Divinity Ledlure .Ser- " mons, unlefs he hath taken the Degree of Mafter " of Arts at leaft, in one of the two Univerfities *« of Oxford or Cambridge ; and that the fame per- *' fon fhall never preach the Divinity Ledture Ser- " mons twice." NAMES OF LECTURERS, &c. « 1780. James BANDINEL, D. D. of Jefus CoUege; Public Orator of the Univerfity. The author firft eftabliftes " the truth and authority of the " Scriptures ;— for the authenticity of the hif- " tory being acknowledged, and the fa£ls which " are therein recorded being granted, the tefti- " inony of miracles and prophecies, joined to the " excellence of the doSirines, is a clear and com- " plete demonftration of our Saviour's divine •' commiffion," P. 37. 1781. Timothy Neve, D.D. Chaplain of Merton College. " The great point which the author has prin- " cipally attempted to illuftrate is, that well " known, but too much neglefted truth, that " Jefus Chrift is the Saviour of the world, and " the Redeemer of mankind." IJ89. Robert Holmes, M. A. Fellow of New College. " On the prophecies and teftimony of John the " Baptift, and the parallel prophecies of Jefus « Chrift." 1783. John Cobb, D. D. Fellow of St. Jphn's College. The fubjefts difcuffed are ; " An inquiry after " happinefs ; natural religion ; the Gofpel ; re- " pentance ; faith ; profeflional faith ; practical " faith J the Chrifiian's privileges," * This lift is taken verbatim from Mr. Falconer's Bampton Le£lum pflaftyear. xvi NAMES OF LECTURERS. 1784. Jofeph Whitcj B. D. Fellow of Wadham Cpl^e; " A comparifon of Mahometifm and Chriftia- " nity in their hiftory, their evidence, and their « effefts." 1785. Ralph Churton, M. A. Fellow of Brafe Nofe Col- lege ; " On the prophecies refpefting ^he de- " ilruftion of Jerufalem." 1786. peprge Croft, M. A., late Fellow of Univerfity College ; " The ufe and abuie of reafon ; ob- '' jeftions agaipft infpiration confidered; the au- " thority of the ^ncient Fathers examined ; on " thp conduft of the firft Refprmers; the charge " of intolerance in the Church of England re- " futed ; objeftions againft the Liturgy an- " fwered; on the evils of feparation; conjec- " tural rpmarl^s uppi^ prophecies tP ^e fulfilled " hereafter." 1787. William Hawkins, M. A. late Fellow of Pembroke College ; " On Scripture Myfteries." 1788. Richard Shepherd, D, D. of Corpus Chri(^i CpU^ lege; " The ground and credibility of the Chrif- " ^ian Religion," 1789. Edward Tatham, D. D. of Lincoln College; "The « Chart and Scale of Truth." 1790. Henry Kett, M. A. Fellow of Trinity College. " The objea" of the<*e Leaures is "to redify " the mifreprefentations of Mr. Gibbon and " Dr. Prieftley with refpeft to the hiftory of the i'- primitive Churphr" NAMES OV LECTURERS. rvn f^gi. Robert Morreg, M. A. late Fellew of Brafe Nofe CoHege ; On " faith in generaj ; faith in divine " teftimotiy no fubjeft of qucflion ; intfernal evi- " dence of the Gofpel ; effeSa of faith ; reii- " gious eftablifliments ; herefies." 1793. John Evekigh, D. D. Provoft of Oriel College. " I fliall endeavoiur," fays the learned author, '* firft to ftate regularly the fubftancp of our "xeligion from its earlieft declarations in the " Scriptures of both the Old and New Tefta- " ment to its complete publication after the re- " furreftion of Chrift ; fecondly, to give a fketch " of the hiflory of our religion from its com- *' plete publication after the refurreftion of " Chrift to the prefent times, confining however " this (ketch, towards the conclufion, to the " particular hiftory of our own Church ; thirdly, " to ftate in a fummary manner the arguments " adducible in proof of the truth of our reli- " gion ; and fourthly, to point out the general ** fources of objeflion againft it." 1793. James Williamfon, B. D. of Queen's College ; " The truth, infpiration, authority and evidence " of the Scriptures confidered and defended." 1794. Thomas Wintle, B. D. of Pembroke College; " The expediency, prediftioii, and accomplifh- " ment of the Chriftian redeuiption illuftrated." 1795. Daniel Veyfie, B. D. Fellow of Oriel CoU^e-j " The doftrine of Atonement illuftrated and de- « fended." 1795. Robert Gray, M, A. late of St. Mary Hall ; "On " the principles upon which the reformation of *' the Church of England was efl:ablil(hed.'* b xvlii NAMES OF LECTURERS. 1797. William Finch, LJL, D. late Fellow of St. John'*: College ; " The objeftions of infidel hiftorians " and other writers againfl: Chriftianity confi- "dered." 1798. Charles Henry Hall, B. D. late Student of Chrift Church. " It is the purpofe of thefe difcourfesP " to confider at large what is meant by the " fcriptural expreffion, ' fulnefs of time ;' or, in " other words, to point out the previous fteps " by which God Almighty gradually prepared " the way for the introduftion and promulga- tion of the Gofpel." See the Preface. « 1 1799. William Barrow, LL. D. of Queen's College. Thefe Lectures contain " anfwers to ibme po- " pular objeflions againfl: the neceffity or the " credibility of the Chriftian revelation," rSoo. George Richards, M. A. late Fellow of Oriel Col- lege ; " The divine origin of prophecy illuf- " trated and defended." 1801. George Stanley Faber, M. A. Fellow of Lincoln College ; " Horae Mofaicse ; or, a view of the " Mofaical records with refpeft to their coin- " cidence with profane antiquity, their internal: *' credibility, and their connexion with Chrif- " tianity." i8oa. George Frederic Nott, B. D. Fellow of All Soul* College ; " Religious Enthufiafm confidered." 1803. John Farrer, M. A. of Queen's College ; " On th^ " miffipn and charafter of Chritt, and on the " Beatitudes." NAMES OF LECTURERS. XI „ 1804; Richard Laurence, LL, D. of Univerfity College ;, " An attempt to illuftrate thofe Articles of the " Church of England which the Calvinifts im- " properly confider as Calviniftical." 1805. Edward Nares, M. A. late Fellow of Merton Col- lege ; " A view of the evidences of Chrif- " tianity at the clofe of the pretended age of " reafon." 1806. John Browne, M. A. late Fellow of Corpus Chrlfti College. In thefe Leftures the following prin- ciple is varioufly applied in the vindication of religion ; that " there has been an infancy of " the fpecies, analogous to that of the indivi- " duals of whom it is compofed, and that the " infancy of human nature required a different " mode of treatment from that which was fuit- " able to its advanced flate." 1807. Thomas Le Mefurier, M. A. late Fellow of New College ; " The nature and guilt of Schifm con- " fidered with a particular reference to the prin- " ciples of the Reformation." 1808. John Penrofe, M. A. of Corpus Chrifti College ; " An attempt to prove the truth of Chriftianity " from the wifdom difplayed in its original efta- " bliftiment, and from the hiftory of falfe and " corrupted fyftems of religion." 1809. J. B. S. Carwithen, M. A. of St. Mary Hall ; « A *' view of the Brahminical religion in its confir- " mation of the truth of the facred hiftory, and " in its influence on the moral charafter." K NAMfiS dl- tfeCTt?R£ftS* iBSd. thftiUas Falconer, M. A. df Corpus 'GhriftJ C<*.' lege; « Ceftaiii pi-inciples in Eraiifon*s Diflb- •^f iiaftce of the four generally received Evange- " lifts, 8ec. examined." LECTURE I. Hebrews iii. 12. ^ake heedy irethren, lejl there he in any of you an evil heart of unbelief , in departing from the living God, X HIS exhortation of the Apoftle Is founded on an aflurance that the fcheme both of the Mofaic and Chriftian revelation is the work of God. For every houfe,idLy& he, is builded by fame man ; but he that built all things is God. And Mojes verily was faithful in all his houfe, CIS a fervant, for a tejiimony of thofe things which were to be fpolten after; but Chrifi as a Son over his own lioiife ; whofe houfe are we^ if we hold fafi the confidence and the rejoicing of the hope frm unto the end^. And fubfe- quently, in the words of the text, Taheheed, brethren, lefi there be in any of you an evil heart of unbelief, in departing from the living God. aVer. 4, 5, and(J* B ? LECTURE L For though the origin of our faith be atteft- ed by a feries of the moft fatisfadory proofs, there have been perverfe, difputatious, and wicked chara6lers in every period, who have denied and contradidled its authority. But our church has not been eftabUlhed by the mere prefcriptive ordinances of men ; it has been confirmed, by rational inquiry and by folid argument : and, having been purified from the corruption of former ages, and triumphed over perfecution, is at length fixed on fuch a broad and firm bafis, that while it has the fulleft confidence and rejoicing of hope in the di- vine power that fupports it, it flirinks not from examination, but even challenges fair invefti- gation. Our faith at the fame time we truft Is fincere ; but not arrogant. We, would re- commend to thofe who are in error or in doubt, who are feduced or hardened through the de- ceitfulnefs of Jin, to endeavour to redlify their tnifapprehenfions, and to confirm their opi- nions on the fame rational principles ; to prove all things, apd to hold fajl that which is good. "But while we are thus difpofed to promote liberal and honeft inquiry, we muft, we 'ought to difcourage that prefumptive and un- yielding fpirit which difdains infl:ru(9:ion ; a Ipirit, which ever lince the publication of LECTURE I. ^ Chriftianity, has been too prevalent. There' ftill exift tempers too proud to fufemit to con- viAion, and who entertain no deference for the fentiments of others. When the Saviour of mankind condefcended to receive and t6 blefs the little children which were brought linto him, how inftrud:ive is his obfervation ! Except, faid he to his difciples, except ye he converted, and become as little children, yeJhaU not enter into the kingdom of heaven^ . That docile temper, which is neceflary for the attainment of human wifdom, can alone qualify us to become wife unto Salvation. From the earlier promulgation of the dodrine of Chrift to the prefent hour, there have beeri opponents hoftile to its fublime and affeAion- ate fcheme. Many who have pofTefled talents, the undeniable gift of God, in the proud coh- fcioufnefs of that pofleffion have employed them iri oppofition to the giver. They have converted the light, difpenfed to them by di- vine grace, into darknefs. They have dared, according to the allufion of one of Our befi divines, to lift the arm once withered', but tibw ftrengthened, againft him, who waS ^racioufly pleafed to reftore it <= . Thus, while b Matth. xviii. 3. cshe'rlock. -' B 2 4 LECTURE I. they pretend to boaft of natural reafon, thejr forget how much intelledual light the world has derived from revelation. They judge alone of effeds. The waters of Marah have been fweetened ; but the murmuring children of difobedience are unthankful for the communi- cated fweetnefs. From period to period, ad- verfaries of the truth have advanced in a guilty fucceffion, and have tried to build an impious reputation on profanenefs and rebel- lion to their God, and their Saviour. Has one been fubdued ? Another, equally proud, in de- fiance has entered the lifts, alTumed the ar- mour of the vanquifhed, or tried a new mode of aflault. Under the diredlion however of a di- vine Providence, and by the aid of reafon and of human learning, truth has ftill triumphed ; and we confidently truft it will ftill remain fecure, by whatever foes it may be attacked, by whatever fpecies of warfare it may be aflailed. In fuch a ftate of the Church, left by the appointment of God, but doubtlefs under the influence of his holy Spirit, to the co-opera- tive powers of than, the neceflity of fucceffive and vigilant defenders muft be obvious. God having done all for his viheyard, which his in- finite wifd^im thinks fit,, leaves it to be fenced LECTURE I. 5 and to be cultivated by human means. The utility therefore of inftitutions fimilar to this LeAure muft be apparent ; and the pious in- tention of the Founder will deferve the ap- plaufe and reverence of pofterity ; while the extenfive field allowed for difcuflion renders it of more permanent advantage. As new forms of objadion are tried, they may meet ready anfwers, and be confuted before their baneful effeAs be Ipread to any extent. Ar- guments, which have no novelty in themfelves, may acquire new fpirit by transfufion through feveral minds ; and what one defender may not elucidate, another rnay render more luminous or more perfpicuous. We have been told on the higheft authority, that it needs muji he that offences will come. We have been warned againft perpetual enemies and herelies. While fuch exift, the friends of the church of Chrill muft employ everts effort ; they muft be ever watchful ; they muft be always clothed in the whole armour of God, the hreqft-plate ofright- eoufnefs, the Jhield of faith, the helmet of fal- vation, the fword of the Spirit^, ready to de- fend, to combat and to vanquilh. But let us not flatter the adverfaries of truth d Ephef. vi. B 3 6 LECTURE I. with a,dmittir)g that their opinions are new ; for it will be found that they have as little of novelty as offeree. In fadt, the tenets of mo- dern unbelievers are the mere echoes of ob-i jedtions, long lirice advanced, and long fince filenced. It is remarkable, that the opponents, of a divine revelation have never been enabled to offer demonftration of any fads or argu- ments which militate againft it. Their ob- jedtions are all of a negative charader, and, ferve rather to evince their own malice or pertinacity, than to weaken the evidences of religion.. Since then all the obje^ions of infidels are, of this negative quality, in the following dif- courfcs I propofe to Ihew ; that the evidences of revealed religioii are capable of a v^ry high, degree of demonftration ; that the fcheme of divine revelation is grand, comprehenfive, con- liftent and harmonious in its general defign ; agreeable to the attributes of the Deity, and to the analogies of his oeconomy in his natu- ral and moral world. In the courfe of this plan I fball take occafion to anfwer feme charges of inconfiftence, which are urged againft the Clergy, by the two oppofite cha- radlers of unbelievers and fanatics. It muft be obvious. that fuch a defign opens LECTURE I. 7' a. very extenfive field of difcufTion. But it will be purfued only with a reference to our limits ; and although the topics of each dif- courfe will be varied, yet it is to be hoped they will confiftently aiid uniformly tend to the fame objetft. Since every mode of defence has long been • fuGcefefully employed by the able and inge- nious, novelty can fcarcely be expedled. To bring fome arguments into a confpicuous light, to extract or to concentre, Ls all which can be hoped ; and therefore is all to which any' pretenfioilis can be made. It feems to be permitted by divide Provi- dence, that error fhould be oppofed to truth, Perhaps the latter may be elicited and con- firmed by the fame means which are fuccefs- ful in human difcovery. Its luftre does not indeed burlt on us with irrefiftible power, but iheds on us a milder light, better adapted to our capacity, and fo illuminating objedts, that- they are at once rendered acceffible and dif- tindt. Lamentable, however, is the refledlion, that though the invitations of God and a Re- deemer to mankind are altogether engaging and conciliatory ; that though they propofe nothing which can give offence to the rational inquirer ; that though they are calculated to^ b4 8 LECTURE r. improve the moral ftate, and, it fliould feem, to win the afFeftions of the world ; yet they- have ever found bitter and prejudiced ene- mies ; enemies whofe animofity feems even ta be fliarpened by the benign character of the dodrines of Chriftianity. This animolity is fo inflammatory and obftinate, that no lenient application avails. Charity cannot appeafe it: Love cannot win it. Mercy is fuUenly re^- jeded becaufe gratuitoufly offered ; and there: are even men who are .willing to perifli with- out aid, rather than accept the divine arm that is ftretched out to fave them. It is im- poflible that Chriftianity can give offence on any other account than its oppofition to the felfifh and depraved palTions of mankind. It cannot therefore be rejedied but through fome infatuation, fome attachment to error, fome unconquerable prejudice or infenfibility. Let me then be permitted to offer fome re^ marks on the feveral charadlers and motives^ of unbelievers. For if it be well afcertained that the defigns and principles of the infidel, however candid in appearance, are really un-- fair and malignant, their arguments will lofe much of the force with which they are of- fered, and their influence will be confiderably- diminiflied. While the unfufpeding are taught LECTURE I. g to believe tliat infidelity difplays a fpirit of liberality and fentimental freedom, and even of zeal for the good of mankind, they are faf- cinated by thefe falfe pretences. But let the malk be withdrawn ; let it be proved, that the wifdom of man is indeed fooliflinefs, that the defign of the infidel is not to lead us to li- berty and happinefs, but, on the contrary, that his arguments have a tendency to fill the mind with gloom, diftruft, and defpair; to ruin all preferit comfort, and infallibly lead to tem- poral as well as eternal mifery ; then indeed will the charm of delufion be diflblved, and youth and inexperience be preferved from utter perdition. ' There is a fpirit of prefumption which re- ftnts inftru6lion ; and the temper of ingrati- tude is often fo rancorous, that it derives a malicious fatisfadion in repaying bounty with injury, and conciliation with infult. As lu- perftition is the folly of the grofs and ignorant multitude, fo infidelity is the crime of the pro- fligate of every defcription ; the refuge, the poor but tranfient confolation, of debauchery. Thofe who choofe to lead a bad life will not be ready to liften to the perfuafion or to the dictates of religion. We can 'therefore eafily account for the oppofition of carnal minds. Let it not how- Id LECTURE Ir ever be fuppofed that we mean to aecufe "all who unhappily adopt fceptical opiftions, of bad morals. We are not fo uncharitable. We fin- cerely grieve that there ihould fometimes be found men of exemplary character, who yet are under this melancholy infatuation. But for fome, who are better informed, we muft ac- count on very different principles. There is, un-: happily, too often a pride in letters. Some, whd ; efteem themfelves qualified to teach, become- uneafy under prefcription ; and wifli to be the . dictators of fcience, Vahity intrudes into the fandlity of the ftudy ; is a powerful feducer, ■ and often has become the parent of infidelity. ' Since to tread in the accuftomed path is to be left in a crowd, men hope from every devia- tion to acquire a degree of pre-eminence, or at leaft to attra6t obfervation. He, who inculcates truth already received can alone Ihare diftinc- tion with the multitude. He> who contends in the ranks may exhibit courage of the higheft degree, but may fail of diftindion ; but he, who challenges to fingle combat enfures the notice of every eye. Ambition is feldom content to fliare its honours : it claims perpetual fupe-' riority, and is infatiate of glory. But fhould the honours ofvidory not -always be attain- able by the difputant, yet even doubt gives an. LECTURE I. a J air of importance, and is a vety eafy mode of squiring reputation. It is a fubftitute for knowledge ; fince to objed is ealier than to de- fend. Very little talent is requifite for diftruft. Proof and demonftration demand deep refearch and confiderable acquirement. There is another fpecies of character, either of natural or acquired apathy, which appears incapable of being affe6ted by any thing great or feeling. This infenlibility of temper is perhaps the i^fult of habitual indolence. Thaifc thofe (hould be indifferent to the invitations of religion, .who are indifferent to all that is interefting, is what may be expeded ; but this coldnefs, though it may not amount to abfo- lute infidehty, though it may not producQ adive enemies, leffens the number of our friends. There are many who are fo carelefs of religion, that they negled to examine its; evidences ; and there are others, who, hav- ing haftily adopted the dodrines of infidelity, become too prejudiced againft revelation to weigh difpaffionately the arguments which are brought in its fupport. Thoufands read the works of unbelievers, who never will conlent toperufe the admirable and able anfwers whicb have been written in confutation of them. ^;It is certain that the temper of the mind 12 LECTURE I. materially afFefts our religious fentiments. cheerful and eafy temper will incline us look, not only on all the works of the 1 mighty with delight, but to love his mo perfedions, and to feel an intereft in all tl relates to him. A good mind eafily amalj mates with religion; but one foured by d content, or agitated by turbulent paffions, v admit nothing exhilarating, and, like dee] colours, will abforb the rays of light. Su characters acquire a diftafte for all that is go or excellent, and delight not in any conte: plation, which has a tendency to promote love and veneration of the divine Beii They look upon all the manifeftations of '. mercy and goodnefs with a fuUen and ilupid indifference. In vain the fun cherifl; or enlightens : they feel not its warmth, th are not kindled into love or gratitude. Th exercife reafon, the beft gift of Heaven, fearching for arguments againft the power a the providence of God. In his perfeftic they fearch only for imaginary error : tli diftruft divine wifdom becaufe it is not co raenfurate to their finite fcale of reafon : : deed they would make human underflandi the meafure of infinite wifdom. I Ihall not dwell on another caufe of ( LECTURE I. 13 jeAion to the doctrines of our blelTed Saviour ; their perfect purity, and interdidion of all vicious indulgence. To a religion that recom- mends the fubjugation of aU irregular defire, that preaches denial, mortification, refiftance to temptation, there muft ever be reludtant hear- ers. Can the mifer be ealily perfuaded to dif- fufe in bounty what he has accumulated by long and tedious parfimony ? the rapacious to reftitution ? the irafcible to patience ? the revengeful to forgivenefs ? or the felfiih to the love of mankind ? Of Atheifts we need not treat, fince it may reafonably be doubted whether fuch really exift ; for the impious often confefs by their fears the weaknefs of their boaft. Pre-> .tenfions to fuch difgufting impiety are the ef- fects of mental derangement, and are always accompanied with a total depravity of morals. It is the madnefs of wickednefs, and the laft Hate of corruption. But the manners of the Deift are more inlinuating and plaufible, and by fuch the unfufpicious are too eafily de- luded. The one immediately alarms a good mind, and he carries in his defiance the fame external figns of ferocity, which chara6lerize animals of prey : the other is at once fair and venomous; mild and fubtle; gentle and 14 LECTURE I. treacherous : his words are enticing, but in- fufe a flow and a fecret poifon, which faps the fnoral conftitution, and vitiates the foul. Scep- ticifm is fond of admiration, and no zealot is fnore earneft to makeprofelytes than the Deift: he mull be gratified with his circle of hearers and admirers. The Infidel never retires to the defert for filent meditation : he muft find' his Converts in fociety ; that fociety which he difturbs by a cruel and mifchievous zeal, arid whole confidence he has fliaken by delufive doubts. The preacher of irreligion endeavours to fafcinate by impofing pretences : he even afFefls a zeal for the fervice of mankind, and for the advancement of good morals : he affiimes the charafter of virtue : he is clothed in humility : His words are fmoother than oil," yet he they very /words ; the poifon of qfps is under his lips ^: he talks of the beauty of that virtue which he does not pradtice : he difguifes vice under the fpecious garb of fome excellence, with a pomp of words his boaft is of human reafon and of human fufficiency; while he is the dupe and the flave of his paf- fions ; and his life, ever at variance with his profeffions, proves the fallibility of his lyllera.' e Romans, c. iii. V. 15. LECTURE I. iS ■ But though the pretences of Deifts, both ancient and modern, may in fome refpedts differ, their object is the fame. They affeA the title of philofophers, while it is their occupa- tion to difluade us from wifdom ; not to dif- cover truth, but to diftort it. -They have been embodied under various leaders ; but the cham- pions are all fubtle, adive, and bold. They perfevere with conftancy worthy of a better caufe. They mingle reputation with impiety, and fyftematically direft their aim againft the Rock of Ages. But the fame ambition, which induces them to rejedt revelatioUj infpires each with the defire of being the author of a fyf- tem ; and, whilll they are at variance with each other, for their principles are inconfiftent, they are only agreed in enmity againft the Gofpel. But, to repeat what has been before obferved, let not modern unlDclievers flatter themfelves with the idea that their lentiments are novel : all they advance, if it have a'ly variety, is merely a modification of the leading principles of the fchools of antiquity. Thus the eternity of matter ; the fortuitous concur- jrence of atoms ; the irrefiftible influence of fate ; philofophical neceflity ; obje6lions to a divine Providence from apparent imperfedlion m his- works and moral government; doubts i6 LECTURE L of a future exiftence -^ all thefe various ques- tions were agitated by ancient philofophers* That matter proceeded from the fubftance of a felf-exiftent Deity, and that after a period all things would again be abforbed in him ; that he would then exift alone ; that after another period other beings would be again produced from him, and that thefe fucceflive revolutions would be perpetual, was and is Hill the prevail- ing do<9:rine of the Eaft. The Stoics adppted this opinion as well as the Gnoftics, who per- plexed the firft preachers of the Golpel. Arifto* tie, though a naturalift, if he did not exprefsly deny the being of God, yet fuppofed the uni- verfe to have exifted from all eternity, inde- pendent of his contrivance or wifdom. Epi- curus, as he made his motive atoms the original caufe of all created things, conjedlured that they would again be refolved into their firll principles. His dodtrines indeed have been the favourite tenets of the greater part of fub- fequent philofophers. Whether fincerely or not, he admitted that there were Gods j and that there is a God modern fceptics admit. He probably was influenced to this confeffion by the fear of public cenfure. It \s to be fup- pofed that fubfequent fceptics have been un- der a fimilar impreffion ; and, to render their LECTURE I. 17 opinions more palatable, grant what they doubt. Yet, while he confefled the exiftence of popular Gods, he denied that they cared for human affairs. And is not this the argument of thofe who deny a particular Providence ? He talked of the beauty of virtue, but remov- ed all the incentives which alone could give it intereft or vigqjir. Such too are the opinions of thofe fceptical multitudes, who with a per- verfe and infatuated ingratitude appear to dif- dain the offers of Heaven ; who wifh to owe eternal as well as temporal felicity to any caufe, rather than to the bounty of their Creator. They will neither be happy in the manner which infinite wifdom condefcends to propofe, nor fubmit their underflandings to God himfelf. They attribute excellence to any caufe rather than to him. They attribute the efFedl of creative power rather to the ef- forts of nature, than to the intentions of the Deity. They grant prefcience and contrivance to inactive matter, rather than to the agency of God; and, inflead of being awakened by the proofs of his wifdom and goodnefs to fen- timents of love and admiration, they receive all this intimation with coldnefs, if not with abhorrence. Of the origin of evil, the moll abfurd ideas have been entertained by the Ori- 18 LECTURE I. ental Philofophers ; and yet, however abfurd, they form the grounds of all objections which are ftill made againft a particular Providence. Our blefled Lord had himfelf to contend with the Sadducees, who, following the doctrines of their founder Sadoc, maintained the fyftem of materialifm, and denied a refurreAion or future ftate, inferring that there was neither angel or fpirit. On the whole, we can trace every modern dogma to fome ancient fource. How humiliating muft it then be to the free- thinker, to learn, that he cannot arrogate to himfelf the praife of novelty, which is his chief inducement for objedling to ro'elation ; that his favourite pofitions have been antici- pated, and are at the fame time as deftitute of originality, as they are void of folid convic- tion ! The miracles of our blefled Mafter could not be denied by thofe who faw them ; but, agree- ably to the prejudices of the times, they were afcribed to the cooperation of evil demons. Impofture was not imputed to thele efFeAs of divine power. The proofs were too decifive and public. Such impiety was referved for fubfequent ages, who could fuggeft it with lefs danger of confutation. What then is there ©f variety, what of confiftency, for prefeht LECTURE I. 19 / Infidels ? Like thofe whom Cicero calls minute philofophers, their difpofition is to diminilh and to meafure every thing by a minute fcale. They look not at the whole fcheme ; they confider not the agreement of the parts, the unity and combinations by which all becomes great and magnificent. Thus they calculate by an inverfe ratio and by fubdivi- lion, and are incapable of enlarged comprehen- lion. The moft interefting fentirtient which the human mind can entertain is that of its con- nexion with the firft and beft of Beings. If all Deifts do not endeavour to annihilate this hope, they decidedly weaken its foundation. They fubftitute human inftead of divine affur- ance ; they reduce^that to conjecture which ought to be fixed on fome folid bafis. Man may, indeed, by the light of nature, entertain this hope, but confidence can only be acquired from revelation ; by the declaration of a Be- ing who is mighty to fave. This only can be the ratification of promife, or the realizing of hope. Now what is the fum of all, to which thefe arrogant pretenders would perfuade us, but to furrender the compliacence of rational convicr tion for fcepticifm and uncertainty ? to inter- c 2 ao LECTURE I. rupt the connfidion that religion ofters be- tween the foul of man and his Maker? to give up the higheft authority for vifionary and earthly fpeculation ? Faith in revelation is by fceptics branded v^ith the name of fuperftition. But it may be affirmed, that if fuperftitioa confift in confiding on groundlefs hope, and trufting infalfe pretences, no fuperftition can be more grofs than to rely on thefe erroneous and vifionary fyftems. But let us not be de- ceived ; let us not forfeit the fource of true happinefs to gratify the vanity of thofe, who; though they may be wife in their own con- ceit, bring no aflurance to the difpaffionate mind. Let us not be cheated of our reafon to fwell the catalogue of the difciples of the Infidel, and to exchange the fobernefs of truth for the madnefs of impiety. Good men expe- rience a foothing power in divine truft fuffi-r cient to foften all the evils and the alperities of life. It is this happy fl;ate of mental tran- quillity that infidels and enthufiafts equally difturb : the one robs the foul of its beft fup- port, a confidence in the promifes of his Sa- viour ; the other would perfuade us, that God is partial and implacable. Thus the mind, agitated and overwhelmed, fliaken with the tempelt of doubt^ or clouded by the gloom of LECTURE I. 21 ddpair, flies to vice for a refuge, and the fcene - is at laft too freqaently clofed by horrid felf- deftru6tion, or by the flower fuicide of intoxi- oatidiT. When we calmly weigh all the argu- ments of infidelity, they are found light in- deed in the balance. Wearied with the con^ jeftural perplexities of fophifts, and the cla- mour of difputants, we figh for ftronger con- viction than any which they can afford. Dif- gufted with all the pomp and parade of meta- phyfical inquiry, and fliaken from all folid ground and hope, we fliall perhaps be induced at length to envy the humble acquiefcence of the poor woman of Syro-phcenicia, of whom we read in the Gofpel, who intreated to be fed, if it were only with the crumbs zvhich fell ftom the Majlers table^, So vaih and incon- cluflve are all the arguments of philofophy I So confolatory and fo foothing the moft diftant expe6tiation of the promifes of the Gofpel of Chrift! I have before obferved, that a favourite tenet of the'Deifl; is the fufiiciency of human reafon for the conduct of life. No afl^ertion can be more falfe. Before reafon tan ferve for a rule of life, it is necefl"ary that men a Matthew xv. 27. C 3 22 LECTURE I. fliould underftand and agree on the principles, the limits, and the extent of duty. But all niuft be capable of drawing corred; concluiions before they can afcertain the rule; Of thefe fome are obvious, but many extren^ely intri- cate ; and therefore, before we could under- ftand our duty, we ought, on their principle, to become adepts in moral fcience. The im- pradticability of this is evident; for life would be exhaufted before duty could be underftood, and knowledge be gained too late for pradlice. Vicious habits would be formed, and com- pletely eftablifhed, before we could correft them. It is further obvious, that a fanAioa would ftill be wanting for the confirmation of every rule. This can only be derived from Heaven. Thtis, that children fliould honour- their parentis may be deduced from natural re- ligion ; but the law' of God, which fays. Ho- nour thy father and thy mother, converts ethi- cal excellence i-hto perfed: righteoufnefs, and the ftill voice which breathes in the language of nature is again loudly proclaimed from Heaven. But it is clear, that the ancient philo- fophers wfere delirous of forming fchools from an afFedation of fuperior intelled. They were anxious to gain difciples to flatter natural va- nity, but they cared little for the pradical LECTURE I. 23 effed of their inftrudions. Many of them were, beyond contradi, verfity in the corporeal ftructure of animals, and great variety in the forms and habits of vegetables, yet thefe phenomena are all redu^ LECTURE II. 43 cible to evident defign. Animals which creep on the earth are not provided with the means which enable fome to afcend into the air, or others to float in the water. Plants again, which inhabit the colder regions, are provided with the means of enduring a tempeftuous cli- mate ; thofe which are to flburifli in the parch- ing defert are fupplied with peculiar means of imbibing the moifture of the atmofphere, and of enduring a. long Hate of aridity. In all creatures, and in all vegetables, there are pro- vilions peculiar to the habits, the local fitua- tion, and the purpofes of each ; infinitely in- deed diverfified, yet all fubfervient to one grand and fimple defign, which pervades the whole of nature, and bespeaks the uniform in- tention of the benevolent and great Creator. All the parts contribute to a beautiful and ad- mirable fyftem, proving, beyond all poflibility of contradid;ion, the divine wifdom which ani- mates, which diredls, and which has planned the whole. There are the fame peculiar traces of Ikill, which we difcover in the artificial works of men of eminent ingenuity. Thus all the works of God tend to harmony and con- gruity of defign, in the fame manner as in tha lyftems of the heavenly bodies the fuperior 44 LECTURE II. or fubordinate operations are governed by one law, and tend to the f^ne point of gravity; But an argument has been drawn from fpontaneous vitality, or, in other words, the fa- cility by which animals of lefs perfeft orgatii* zation are increafed, in favour of a limilar pro- cefs of formation of the more perfed. Thus the various fpecies of polypi, whether larger or microfcopic, may be multiplied, like plants, by cutting or felf-dividing. This, however, is only a flight deviation of the order of nature; is at the fame time extremely limited, andfub- jed; to fixed law. It would be abfurd from hence to conclude, that more perfed animals or plants ever had fuch an origin ; that an oak had been produced from a mofs, or a lion from an infed. It has often been urged againft the dodrine of cafual produdions, that when we view any complicated machine, we naturally conclude that it had fome contriver and maker. It has been further obferved, that fljould fuch a ma- chine by accident be injured or difordered, and in this ftate fliould we again view it and find this diforder redified, we fliould naturally con- clude that this was the effed of fame flcill fimi- lar to that by which it was at firft formed. LECTURE 11. 45 This undoubtedly would be the inference of one who had never before feen fuch an inftance of human contrivance. To this let it be added, that it is perfedly unnatural to imagine, that even a human artift could be indifferent to the effedl of any fpecimen of great ingenuity which was the refult of his own contrivance. Now it is highly reafonable to infer, that the Divine Artificer is not regardlefs of his moft admirable works. A difference does indeed exift between the art of man and the wifdom of God. Human capacity being extremely li- mited, the works of man are liable to many defeifts, and require perpetual reparation. The works of God are exquifitely formed, and we may obferve in all, that, for the period of du- ration to which they are deftined to laft, there are principles of renovation and repair. This is evident in the human frame, which is fo conftituted by nature, thdt for a limited fpace of time it is provided with the means of pre- fervation and renovation. This too is evident in many fpecies of animals, which, if by acci- dent a limb be loft, have that lofs fupplied by the acceffion of new ones, iimilar to vegeta- tion : an^, laftly, this is evident in plants, in Ayhich there is a regular provifion for reftoring parts that are injured or deftroyed. Here the 46 LECTURE II. philofopher may affert, that God, having af^ forded fuch modes of renovation and fupply, may leave the whole procefs of nature to goon, on thofe perpetuating and renovating princi- ples, independent of any particular interpofi- tion. But it is to be obferved, that this extra- ordinary provifion carries with it all the ap- pearahce of adlual interpofition. For it may be alked. What are thefe principles ? Whence is the fource of that fupply ? If that be not deftined for perpetuity, yet it intimates a care and regard in the Creator for the work of his hand. Now care implies affection ; it is an attribute of Deity ; and, in proportion to the excellence of the fource, it will be more ardent and free from defedt. God then cannot but be eflentially benevolent; and in the proportion of the fuperiority of his perfe6tions over every thing human, will be his love of his creatures and his creation. The beft objed; of human afFeftion too is virtue, the refult of intelledual perfedlidn, and therefore God cannot but love goodnefs in man, however imperfect in degree it may be. To fnppofe the Almighty then not to entertain a peculiar regard for thofe im- provements in the foul of man, which have emanated from his own fuperior excellence, is impoffible. LECTURE 11. At Ciotild any thing lefs than divine intelleft have adapted a flexible trunk to the ele- phant, exquifitely endowed with the fenfe of feeling; an animal, whofe neck is fhort and un- bending, and purpdfely fhort to fuftain luch a weight of tulks ? Who has endowed the ca- mel with a ftomach fufliciently capacious to contain water for a confiderable length of time, and with feet peculiarly adapted to its habits and utility in traverfing immenfe de- ferts ? What but wife delign could have given contractile mufcles to enable reptiles to move which are deprived of feet ? What but divine power and boundlels wifdom could have given a rigid cornea to the eyes of filh, capable of fefifting a fluid denfer than the air ? or an hard fliell to the flothful tortoife, capable of fuftaining the w^eight of bodies, which, by rapidly moving over them, mull otherwife crufh them ? Why are the vifcera of quadru- peds, which are prone, differently difpofed than thofe of man, who is deftined for an ered pof- ture ? Why are the lungs of fifh fo different from other animals, and fo exaiftly fuited to their element ? But it were endlefs to multiply fuch interrogations. The anfwer to all mufl be evident. It is divine, infallible, unerring wifdom. It is the power of an intelligent and 48 LECTURE 11. Almighty God which alone could producie fuch provident variety, and adapt it to the fe- yeral habits and peculiar circumftances of his boundlefs creation. There is a difppfition in fome to attribute all the faculties of animals to exercife, w^hich has undoubtedly a powerful efFeft. But unlefs an antecedent provifion had been made by the defign of the great Creator, no exertion of the animal could be effe&ixe. Aquatic birds would never be able to fwim if their feet were not originally webbed. It is here to be obferved, that all inftances of deviation, from. the general rule of nature afibrd us more llriking proofs of divine Ikill ; nor do they in the leaft deflroy the harmony of the works of God, but rather tend to preferve it ; becaufe they evidently prove the complicated, yet uni- form intention of the Deity. The conclufion to be drawn from eccentricities is, that VK;hile they obvioufly form a part of the general. fyf- tem, they are fo far from affording argument in fupport of atheifm, or of non-interference of the Creator, that they directly tend to prove more extraordinary care for the welfare of the creation in general, and of its feveral parts. Anqsther proof of the impoffibihty of acci- dental arrangement of matter, is the wonderful fupply for occafional wafte, and the exad ba- XECTURE II. 49 lanxie' which ftems to be attained in the works of God. , Thus many plants afford nourifh- ment to ahimals, and at the fame time ferye for the increafe and prefervation of the fpecies. They are confequently liable to be completely jdevoured, and but for the provident care of the Deity would be annihilated. This is pre- sented by their* multitudinous produdipp, arid by various provifions for theii* preferva- jtion and facility of growth. The fame ana- logy is obfervable in animals. The more mi- jBute thefe are, and for that reafon very liable to perifl}, they are pi-oportionally more nu- merous. The feedis of plants are analogous to the eggs of aftimals. Whatever in nature is moft ufeful is moft abundant. 1:!^qw^ many of the minute feeds polTefs a. power of vegetatioa .Whichfis very durable, and which feems to be alnioft. inextinguifliable. The eggs of animal- culae are capable of remaining a confiderable jtinje, withdut bringing the embry on into life, until they meet with, favourable circuniftances. Tbefurface of /vegetables; is covered with the jninute and invifible eggs of microfcropic ani- mals ; .but as thefe, animals are of the aquatic fpecies, they cannot be hatched .without the application of water. As foon as they are im- joerfed m this fluid they become productive. . so LECTURE ir. The harmony which exifts in all the varic works of God is never deranged by the ecce tricity of fubordinate parts. If we look to t celeftial fyftera, does centrifugal force e^ induce fuch excefs, as to elude the general h by which all matter tends to one centre of gi vity ? And is there not one general fubmiffi of all to the limple law of nature, which gi^ motion and dire6lion to the whole ? In t various chemical procefles, infinite attra6lioi combinations, repulfions, and folutions,are p< petually in a6tion to produce infinite efied which are all fubjedt to the firft law. If ai appetence of nature could by felf-combinatii or arrangement produce an individual fpeci( that fpecies would be at variance with g neric laws. It is therefore impoffible to fu pofe this arrangement and fubordination cou arife from any other caufe than one fuperi Agent ; and this Agent can only be an omt fcient and omnipotent God. If it be afke whether eternal Prefcience has predefigned tl types and figures of things, and fo exadly d fined their improvements, as to fix their utmc boundaries ? our reply is, undoubtedly. Tl dodrine we mean to advance is that there nothing in nature fortuitous ; and that, wha ever variations may arife, they are all fubje LECTURE 11. 51 to unchangeable laws and reftri(3:ions. Some inlefts are produftive of feveral generations without the ufual procefs of renovation ; yet thefe fucceffions are all limited, and never ex- ceed the precife number afligned them. Can this be accident ? By attributing to the particles of matter any thing like iappeteScy, if by that term we are to xmderftand more than attrad:ive or chemical affinity, we give volition ; and as the particles of matter poflefs various affinities or attrac- tions, and as fome are repullive, or incapable of affinity, fuch oppolite volitions would prevent all regular combination, and there would be perpetual conflids. But if we fuppofe them only to aft in conformity to the laws of na- ture, or God, by which we mean the fame thing, they then ad regularly and confiflently with the general plan of a fuperior Agent ; of a divine Mind. To fuppofe different voUtions would be to admit univerfal confufion. For what contradidions and oppofite agency would there not be in volition ading without fubor- dination ? On this head it is necefTary that we fhould form diflind ideas, that we may not atr tribute to matter powers which are foreign to its iiature ; for even if we admit that matter by various combinations may acquire thought, E 2 52 LECTURE II. yet it would be abfurd, and a contradidion, to fuppofe thought to be antecedent to fuch com- binations. One of the arguments for the ap- petential power of nature is that of the in- creafe of animal life by folitary produdion. But this only proves that nature has various modes of increafe ; for as this fucceffion is ex- tremely limited, it can never be an argument for felf-generationj but diredly the contrary. It is no more, than a mode fimilar to that by which plants are increafed by the offset or •fucker, We can readily grant, that particles, infinitely minute, by a concretion of affinities, may form infinite -combinations ; for this: is philofophically true ; and for this we need not .the work of ages. The whole lyftem of ani- mal life is reproduced by thefe efforts^ The time of geftation in animals, though variousji is long in few. Now the particles of the farina of- plants are infinitely minute. The lame is ap- plicable to animallife.- But on this myfterious fubjed it is enough to remark; that partides equally minute, by accretion, by accumulation ,and eixpanfion, produce a great effedl of br- ganization, and- this without volition. • All is .the regular and natural effed of the law of nature, conforming to the model propofed by the unlimited mind. of tlie Creator; in ct^ti- LECTURE 11. 53 formity to that, and to his own invariable plan, they can only ad. It is not poffible for the conftituent particles of organized life to pro- duce other effects than God is pleafed to de- cree. The conftituent principles follow the plan affigned them. Thus the conftituent principles of an animal can never become a plant, nor of a plant an animal ; nor can ani- mals have their properties mutable, and from a bird be converted into a fi(h : and the fame law is undoubtedly univerfal. The volition, is in the divine Mind, and na!ture a&s uniformly by that direftion, by an imparted energy, under a fuperintending influence, r Let us now proceed in the next place to fhew, that fecond caufes are not independent of the firft, becaufe they exhibit marks of fub- ordination. If we turn our eyes to the heavens, we fee a magnificent apparatus of regular defign; and, while the fecondary planets move round their primary, the whole goes on in fubfervience to the laws of gravity. Nay the very oppofite principles of centrifugal and centripetal force combine to produce regularity and general ef- fe