Reason: The Only Oracle Of Man A Compendious System Of Natural Religion By Colonel Ethan Allen PREFACE An apology appears to me to be impertinent in welters who venture their works to public inspection, for this obvious reason, that if they need it, they should have been stifled in the birth, and not permitted a public existence. I therefore offer my composition to the candid judgment of the impartial world without it, taking it for granted that I have as good a natural right to expose myself to public censure, by endeavoring to subserve mankind, as any of the species who have published their productions since the creation; and I ask no favor at the hands of philosophers, divines or critics, but hope and expect they will severely chastise me for my errors and mistakes, least they may have a share in perverting the truth, which is very far from my intention. In the circle of my acquaintance, (which has not been small,) I have generally been denominated a Deist, the reality of which I never disputed, being conscious I am no Christian, except mere infant baptism make me one; and as to being a Deist, I know not, strictly speaking, whether I am one or not, for I have never read their writings; mine will therefore determine the matter; for I have not in the least disguised my sentiments, but have written freely without any conscious knowledge of prejudice for, or against any man, sectary or party whatever; but wish that good sense, truth and virtue may be promoted and flourish in the world, to the detection of delusion, superstition, and false religion; and therefore my errors in the succeeding treatise, which may be rationally pointed out, will be readily rescinded. By the public's most obedient and humble servant. Ethan Allen Chapter I Section I - Of Reforming Mankind From Superstition And Error, And The Good Consequences Of It Section II - Of The Being Of A God Section III - The Manner Of Discovering The Moral Perfections And Attributes Of God Section IV - The Cause Of Idolatry, And The Remedy Of It Chapter II Section I - Of The Eternity Of Creation Section II - Observations Of Moses's Account Of Creation Section III - Of The Eternity And Infinitude Of Divine Providence Section IV - The Providence Of God Does Not Interfere With The Agency Of Man Chapter III Section I - The Doctrine Of The Infinity Of Evil And Of Sin Considered Section II - The Moral Government Of God As Incompatable With Eternal Punishment Section III - Human Liberty, Agency And Accountability, Cannot Be Attended With Eternal Consequences, Either Good Or Evil Section IV - Of Physical Evils Chapter IV Section I - Speculation On The Doctrine Of The Depravity Of Human Reason Section II - Containing A Disquisition Of The Law Of Nature, As It Respects The Moral System, Interspersed With Observations On Subsequent Religions Chapter V Section I - Argumentative Reflections On Supernatural And Mysterious Revelation In General Section II - Containing Observations On The Providence And Agency Of God, As It Reflects The Natural And Moral World, With Strictures On Revelation In General Chapter VI Section I - Of Miracles Section II - A Succession Of Knowledge, Or Of The Exertion Of Power In God, Incompatable With His Omniscience Or Omnipotence, And The Eternal And Infinite Display Of Divine Power Forecloses Any Subsequent Exertion Of It Miraculously Section III - Rare And Wonderful Phenomena No Evidence Of Miracles, Nor Are Diabolical Spirits Able To Effect Them, Or Superstitious Traditions To Confirm Them, Nor Can Ancient Miracles Prove Recent Revelations Section IV - Prayer Cannot Be Attended With Miraculous Consequences Chapter VII Section I - The Vagueness And Unintelligibleness Of The Prophecies, Render Them Incapable Of Proving Revelation Section II - The Contentions Which Subsisted Between The Prophets Respecting Their Veracity, And Their Inconsistencies With One Another, And With The Nature Of Things, And Their Omission In Teaching The Doctrine Of Immortality, Precludes The Divinity Of Their Prophecies Section III - Dreams Or Visions Uncertain And Chimerical Channel For The Conveyance Of Revelation; With Remarks On The Communication Of The Holy Ghost To The Disciples, By The Prayers And Laying On Of The Apostles Hands, With Observations On The Divine Dictations Of The First Promulgators Of The Gospel, And An Account Of The Elect Lady, And Her New Sectary Of Shakers Chapter VIII Section I - Of The Nature Of Faith And Wherein It Consists Section II - Of The Traditions Of Our Forefathers Section III - Our Faith Is Governed By Our Reasoning, Whether They Are Supposed To Be Conclusive Or Inconclusive, And Not Merely By Our Own Choice Chapter IX Section I - A Trinity Of Persons Cannot Exist In The Divine Essence Whether The Persons Be Supposed To Be Finite Or Infinite: With Remarks On St. Athenasuis's Creed Section II - Essence Being The Cause Of Identity, Is Inconsistent With Personality In The Divine Nature Section III - The Imperfection Of Knowledge In The Person Of Jesus Christ, Incompatible With His Divinity Chapter X Section I - Observations On The State Of Man, In Moses's Paradise, On The Tree Of Knowledge Of Good And Evil, And On The Tree Of Life; With Speculations On The Divine Prohibition To Man, Not To Eat Of The Fruit Of The Former Of Those Trees, Interspersed With Remarks On The Mortality Of Innocent Man Section II - Pointing Out The Natural Impossibility Of All And Every Diverse Species Of Biped Animals, Commonly Termed Man, To Have Lineally Descended From Adam And Eve, Or From The Same Original Progenitors Section III - The Origin Of The Devil Or Of Moral Evil, And Of The Devil's Talking With Eve; With A Remark That The Doctrine Of Apostasy Is The Foundation Of Christianity Chapter XI Section I - Imputation Cannot Change, Alienation Or Transfer The Personal Demerit Of Sin; And Personal Merit Of Virtue To Others, Who Were Not Active, Therein, Although This Doctrine Supposes An Alienation Thereof Section II - The Moral Rectitude Of Things Forecloses The Act Of Imputation Section III - Constaining Remarks On The Atonement And Satisfaction For Original Sin Section IV - Remarks On Redemption, Wrought Out By Inflicting The Demerits Of Sin Upon The Innocent, Would Be Unjust, And That It Could Contain No Mercy Or Goodness To the Universality Of Being Chapter XII Section I - Of The Impossibility Of Translating An Infallible Revelation From Its Original Copies, And Preserving It Entire Through All The Revolutions Of The World, And Vicissitudes Of Human Learning To Our Time Section II - The Variety Of Annotations And Expositions Of The Scriptures, Together With The Diversity Of Sectaries Evinces The Fallibility Section III - the Variety Of Annotations And Expositions Of The Scriptures, Together With The Diversity Of Sectaries Evince Their Fallibility Section IV - On The Compiling Of The Manuscripts Of The Scriptures Into One Volume, And Of Its Several Translations. The Infallibility Of The Popes, And Of Their Chartered Rights To Remit Or Retain Sins, And Of The Impropriety Of Their Being Trusted With A Revelation From God Chapter XIII Section I - Morality Derived From Natural Fitness, And Not From Tradition Section II - Of The Importance Of The Exercise Of Reason, And The Practice Of Morality, In Order To The Happiness Of Mankind About Ethan Allen CHAPTER I SECTION I OF REFORMING MANKIND FROM SUPERSTITION AND ERROR, AND THE GOOD CONSEQUENCES OF IT THE desire of knowledge has engaged the attention of the wise and curious among mankind in all ages which has been productive of extending the arts and sciences far and wide in the several quarters of the globe, and excited the contemplative to explore nature's laws in a gradual series of improvement, until philosophy, astronomy, geography, and history, with many other branches of science, have arrived to a great degree of perfection. It is nevertheless to be regretted, that the bulk of mankind, even in those nations which are most celebrated for learning and wisdom, are still carried down the torrents of superstition, and entertain very unworthy apprehensions of the BEING, PERFECTIONS, CREATION) and PROVIDENCE Of GOD, and their duty to him, which lays an indispensable obligation on the philosophic friend an nature, unanimously to exert themselves in every lawful, wise, and prudent method, to endeavor to reclaim mankind from their ignorance and delusion, by enlightening their minds in those great and sublime truths concerning God and his providence? and their obligations to moral rectitude, which in this world, and that which is to come, cannot fail greatly to affect their happiness and well being. Though "none by searching can find out God, or the Almighty to perfection," yet I am persuaded, that if mankind would dare to exercise their reason as freely on those divine topics as they do in the common concerns of life, they would, in a great measure, rid themselves of their blindness and superstition, gain more exalted ideas of God and their obligations to him and one another, and be proportionally delighted and blessed with the views of his moral government, make better members of society, and acquire, manly powerful incentives to the practice of morality, which is the last and greatest perfection that human nature is capable of. SECTION II OF THE BEING OF A GOD THE laws of nature having subjected mankind to a state of absolute dependence on something out of it, and manifestly beyond themselves, or the compound exertion of their natural powers, gave them the first conception of a superior principle existing; otherwise they could have had no possible conception of a superintending power. But this sense of dependency, which results from experience and reasoning on the facts, which every day cannot fail to produce, has uniformly established the knowledge of our dependency to every individual of the species who are rational, which necessarily involves, or contains in it, the idea of a ruling power, or that there is a God, which ideas are synonymous. The globe with its productions, the planets in their motions, and the starry heavens in their magnitudes, surprise our senses and confound our reason, in their munificent lessons of instruction concerning God, by means whereof, we are apt to be more or less lost in our ideas of the object of divine adoration, though at the same time every one is truly sensible that their being and preservation is from God. We are too apt to confound our ideas of God with his works, and latter for the former. Thus barbarous and unlearned nations have imagined, that inasmuch as the sun in its influence is beneficial to them in bringing forward the spring of the year, causing the production of vegetation, and food for their subsistence, that therefore it is their God: while others have located other parts of creation, and ascribe to them prerogatives of God; and mere creatures and images have been substituted for Gods by the wickedness or weakness of man, or both together. It seems that mankind in most ages and parts of the world have been fond of corporeal Deities with whom their outward senses might be gratified, or as fantastically diverted from the just apprehension of the true God, by a supposed supernatural intercourse with invisible and mere spiritual beings, to whom they ascribe divinity, so that through one means or other, the character of the true God has been much neglected, to the great detriment of truth, justice, and morality in the world that mankind can be uniform in their religious opinions, or worship God according to knowledge, except they can form a consistent arrangement of ideas of the Divine character. Although we extend our ideas retrospectively ever so far upon the succession, yet no one cause in the extended order of succession, which depends upon another prior to itself, can be the independent cause of all things: nor is it possible to trace the order of the succession of causes back to that self-existent cause, inasmuch as it is eternal and infinite, and cannot therefore be traced out by succession, which operates according to the order of time, consequently can bear no more proportion to the eternity of God, than time itself may be supposed to do, which has no proportion at all; as the succeeding arguments respecting the eternity and infinity of God will evince. But notwithstanding the series of the succession of causes cannot be followed in a retrospective succession up to the self-existent or eternal cause, it is nevertheless a perpetual and conclusive evidence of a God. FOR a succession of causes considered collectively, can be nothing more than effects of the independent cause, and as much dependent on it as those dependent causes are upon one another; so that we may with certainty conclude that the system of nature, which we call by the name of natural causes, is as much dependent on a self- existent cause, as an individual of the species in the order of generation is dependent on its progenitors for existence. Such part of the series of nature's operations, which we understand, has a regular and necessary connection with, and dependence on its parts, which we denominate by the names of cause and effect. From hence we are authorized from reason to conclude, that the vast system of causes and effects are thus necessarily connected, (speaking of the natural world only,) and the whole regularly and necessarily dependent on a self-existent cause: so that we are obliged to admit an independent cause, and ascribe self-existence to it, otherwise it could not be independent, and consequently not a God. But the eternity or manner of the existence of a self-existent and independent being is to all finite capacities utterly incomprehensible; yet this is so far from an objection against the reality of such a being, that it is essentially necessary to support the evidence of it; for if we could comprehend that being whom we call God, he would not be God, but must have been finite and that in the same degree as those may be supposed to be who could comprehend him; therefore so certain that God is, we cannot comprehend his essence, eternity, or manner of existence. This should always be premised, when we assay to reason on the being, perfection, eternity, and infinity of God, or of his creation and providence. As far as we understand nature, we are become acquainted with the character of God, for the knowledge of nature is the revelation of God. If we form in our imagination a compendious idea of the harmony of the universe, it is the some as calling God by the name of harmony, for there could be no harmony without regulation, and no regulation without a regulator, which is expressive of the idea of a God. Nor could it be possible, that there could be order or disorder, except we admit of such a thing as creation, and creation contains in it the idea of a creator, which is another appellation for the Divine Being, distinguishing God from his creation. Furthermore, there could be no proportion, figure, or motion, without wisdom and power; wisdom to plan, and power to execute, and these are perfections, when applied to the works of nature, which signify the agency or superintendency of God. If we consider nature to be matter, figure, and motion, we include the idea of God in that of motion: for motion implies a mover as much as creation does a creator. If from the composition, texture, and tendency of the universe in general, we form a complex idea of general good resulting therefrom to mankind, we implicitly admit a God by the name of good, including the idea of his providence to man. And from hence arises our obligations to love and adore God, because he provides for, and is beneficent to us. Abstract the idea of goodness from the character of God, and it would cancel all our obligations to him, and excite us to hate and detest him as a tyrant: hence it is, that ignorant people are superstitiously misled into a conceit that they hate God, when at the same time it is only the idol of their own imagination, which they truly ought to hate and be ashamed of; but were such persons to connect the ideas of power, wisdom, goodness, and all possible perfection in the character of God, their hatred towards him would be turned into love and adoration. By extending our ideas in a larger circle, we shall perceive our dependence on the earth and waters of the globe which we inhabit, and from which we are bountifully fed and gorgeously arrayed; and next extend our ideas to the sun, whose fiery mass darts its brilliant rays of light to our terraqueous ball with amazing velocity, and whose region of inexhaustible fire supplies it with fervent heat, which causes vegetation, and gilds the various seasons of the year with ten thousand charms: this is not the achievement of man, but the workmanship and providence of God. But how the sun is supplied with materials, thus to perpetuate its kind influences, we know not. But deny the reality of those beneficial influences, because we do not understand the manner of the perpetuality of that fiery world, or how it became fire? or will any one deny the reality of nutrition by food, because we do not understand the secret operation of the digesting powers of animal nature or the minute particulars of its cherishing influence? None will be so stupid as to do it. Equally absurd would it be for us to deny the providence of God, by "whom we live, move, and have oar being," because we cannot comprehend it. We know that earth, water, fire and air, in their various compositions subserve us, and we also know that these elements are devoid of reflection, reason, or design; from whence we may easily infer, that a wise, understanding, and designing being has ordained them to be thus subservient. Could blind chance constitute order and decorum, and consequently a providence? That wisdom, order, and design should be the production of nonentity, or of chaos, confusion, and old night, is too absurd to deserve a serious confutation, for it supposeth that there may be effects without a cause, viz. produced by nonentity, or that chaos and confusion could produce the effects of power, wisdom, and goodness. Such absurdities as these we must assent to, or subscribe to the doctrine of a self-existent and providential being. SECTION III THE MANNER OR DISCOVERING THE MORAL PERFECTIONS AND ATTRIBUTES OF GOD HAVING in a concise manner offered a variety of indisputable reasons to evince the certainty of the being and providence of God, and of his goodness to man through the intervention of the series of nature's operations, which are commonly described by the name of natural causes, we come now more particularly to the consideration of his moral perfections; and though all finite beings fall as much short of an adequate knowledge thereof as they do of perfection itself, nevertheless through the intelligence of our own souls we may have something of a prospective idea of the divine perfections. For though the human mind bears no proportion to the divine, yet there is undoubtedly a resemblance between them. For instance, God knows all things, and we know some things, and in the things which we do understand, our knowledge agrees with that of the divine, and cannot fail necessarily corresponding with it. To more than know a thing, speaking of that thing only, is impossible even to omniscience itself; for knowledge is but the same in both the infinite and finite minds. To know a thing is the same as to have right ideas of it, or ideas according to truth, and truth is uniform in all rational minds, the divine mind not excepted. It will not be disputed but that mankind in plain and common matters understand justice from injustice, truth from falsehood, right from wrong, virtue from vice, and praise-worthiness from blame- worthiness, for other wise they could not be, accountable creatures. This being admitted, we are capable of forming a complex idea of a moral character, which when done in the most deliberate, the wisest, and most rational manner in our power, we are certain bears a resemblance to the divine perfections. For as we learn from the works of nature an idea of the power and wisdom of God, so from our own rational nature we learn an idea of his moral perfections. From what has been observed on the moral perfections of God, we infer that all rational beings, who have an idea of justice, goodness, and truth, have at the same time either a greater or less idea of the moral perfections of God. It is by reason that we are able to compound an idea of a moral character, whether applied to God or man; it is that which gives us the supremacy over the irrational part of the creation. SECTION IV THE CAUSE OF IDOLATRY, AND THE REMEDY OF IT INASMUCH as God is not corporeal, and consequently does not and cannot come within the notice of our bodily sensations, we are therefore obliged to deduce inferences from his providence, and particularly from our own rational nature, in order to form our conceptions of the divine character, which through inattention, want of learning, or through the natural imbecility of mankind, or through the artifice of designing men, or all together, they have been greatly divided and subdivided in their notions of a God. MANY have so groped in the dark as wholly to mistake the proper object of divine worship, and not distinguishing the creator from his creation, have paid adoration to "four footed beasts and creeping things." And some have ascribed divine honors to the sun, moon, or stars, while others have been infatuated to worship dumb, senseless, and unintelligent idols, which derived their existence as Gods, partly from mechanics, who gave them their figure, proportion, and beauty, and partly from their priests, who gave them their attributes; whose believers, it appears, were so wrought upon, that they cried out in the ecstasy of their deluded zeal, "Great is Diana." Whatever delusions have taken place in the world relative to the object of divine worship, or respecting the indecencies or immoralities of the respective superstitions themselves, or by what means soever introduced or perpetuated, whether by designing men whose interest it has always been to impose on the weakness of the great mass of the vulgar; or as it is probable, that part of those delusions took place in consequence of the weakness of uncultivated reason, in deducing a visible instead of an invisible God from the works of nature. Be that as it will, mankind are generally possessed of an idea that there is a God, however they may have been mistaken or misled as to the object. This notion of a God, as has been before observed, must have originated from a universal sense of dependence, which mankind have on something that is more wise, powerful, and beneficent than themselves, or they could have had no apprehensions of any superintending principle in the universe, and consequently would never have sought after a God, or have had any conception of his existence, nor could designing men have imposed on their credulity by obtruding false Gods upon them; but taking advantage of the common belief that there is a God, they artfully deceive their adherents with regard to the object to be adored. There are other sorts of idols which have no existence but in the mere imagination of the human mind; and these are vastly the most numerous, and universally (either in the greater or less degree) dispersed over the world; the wisest of mankind are not and cannot be wholly exempt from them, inasmuch as every wrong conception of God is (as far as the error takes place in the mind) idolatrous. TO give a sample, an idea of a jealous God is of this sort. Jealousy is the offspring of finite minds, proceeding from the want of knowledge, which in dubious matters makes us suspicious and distrustful; but in matters which we clearly understand, there can be no jealousy, for knowledge excludes it, so that to ascribe it to God is a manifest infringement on his omniscience. [NOTE: The Lord thy God is a jealous God."] The idea of a revengeful God is likewise one of that sort, but this idea of divinity being borrowed from a savage nature, needs no further confutation. The representation of a God, who (as we are told by certain divines) from all eternity elected an inconsiderable part of mankind to eternal life, and reprobated the rest to eternal damnation, merely from his own sovereignty, adds another to the number; -- this representation of the Deity undoubtedly took its rise from that which we discovered in great, powerful, and wicked tyrants among men, however tradition may since have contributed to its support, though I am apprehensive that a belief in those who adhere to that doctrine, that they themselves constitute that blessed elect number, has been a greater inducement to them to close with it, than all other motives added together. It is a selfish and inferior notion of a God void of justice, goodness, and truth, and has a natural tendency to impede the cause of true religion and morality in the world, and diametrically repugnant to the truth of the divine character, and which, if admitted to be true, overturns all religion, wholly precluding the agency of mankind in either their salvation or damnation, resolving the whole into the sovereign disposal of a tyrannical and unjust being, which is offensive to reason and common sense, and subversive of moral rectitude in general. But as it was not my design so much to confute the multiplicity of false representations of a God, as to represent just and consistent ideas of the true God, I shall therefore omit any further observation on them in this place, with this remark, that all unjust representations, or ideas of God, are so many detractions from his character among mankind. To remedy these idolatrous notions of a God, it is requisite to form right and consistent ideas in their stead. The discovery of truth necessarily excludes error from the mind, which nothing else can possibly do; for some sort of God or other will crowd itself into the conceptions of dependent creatures, and if they are not so happy as to form just ones, they will substitute erroneous and delusive ones in their stead; so that it serves no valuable purpose to mankind, to confute their idolatrous opinions concerning God, without communicating to them just notions concerning the true one, for if this is not effected, nothing is done to the purpose. For, as has been before observed, mankind will form to themselves, or receive from others, an idea of Divinity either right or wrong: this is the universal voice of intelligent nature, from whence a weighty and conclusive argument may be drawn of the reality of a God, however inconsistent most of their conceptions of him may be. The fact is mankind readily perceives that there is a God, by feeling their dependence on him, and as they explore his works, and observe his providence, which is too sublime for finite capacities to understand but in part, they have been more or less confounded in their discoveries of a just idea of a God and of his moral government. Therefore we should exercise great applications and care whenever we assay to speculate upon Divine character, accompanied with a sincere desire after truth, and not ascribe anything to his perfections or government which is inconsistent with reason or the best information which we are able to apprehend of moral rectitude, and be at least wise enough not to charge God with injustice and contradictions which we should scorn to be charged with ourselves. No king, governor, or parent would like to be accused of partiality in their respective governments, "Is it fit to say unto Princes, ye are ungodly, how much less to him that regardeth not the persons of princes, or the rich more than the poor, for they are all the work of his hands." CHAPTER II SECTION I OF THE ETERNITY OF CREATION AS creation was the result of eternal and infinite wisdom, justice, goodness, and truth, and effected by infinite power, it is like its great author, mysterious to us. How it could be accomplished, or in what manner performed, can never be comprehended by any capacity. Eternal, whether applied to duration, existence, action, or creation, is incomprehensible to us. but implies no contradiction in either of them; for that which is above comprehension we cannot perceive to be contradictory, nor on the other hand can we perceive its rationality or consistency. We are certain that God is a rational, wise, understanding Being, because he has in degree made us so, and his wisdom, power, and goodness is visible to us in his creation, and government of the world. From these facts we are rationally induced to acknowledge him, and not because we can comprehend his being, perfections, creation or providence. Could we comprehend God, he would cease to be what he is. The ignorant among men cannot comprehend the understanding of the wise among their own species, much less the perfection of a God; nevertheless, in our ratiocination upon the works and harmony of nature, we are obliged to concede to a self-existent and eternal cause of all things, as has been sufficiently argued; though at the same time it is mysterious to us, that there should be such a being as a self- existent and eternally independent one; -- thus we believe in God, although we cannot comprehend anything of the how, why or wherefore it was possible for him to be; and as creation was exertion of such an incomprehensible and perfect being, it must of necessary consequence be, in a great measure, mysterious to us. We can be certain, that it has been of an equal eternity and infinitude of extension with God. Immensity being replete with creation, the omniscient omnipresent, omnipotent, eternal, and infinite exertion of God in creation, is incomprehensible to the understanding or the weakness of man, and will eternally remain the prerogative of infinite penetration, sagacity, and uncreated intelligence to understand. SECTION II OBSERVATIONS OF MOSES'S ACCOUNT OF CREATION THE foregoing theory of creation and providence will probably be rejected by most people in this country, inasmuch as they are prepossessed with the theology of Moses, which represents creation to have a beginning. "In the beginning God created the heavens and the earth." In the preceding part of this chapter it has been evinced that creation and providence could not have had a beginning, and that they are not circumscribed, but unlimited yet it seems that Moses limited creation by a prospective view of the heavens, or firmament from this globe, and if creation was thus limited, it would consequently have circumscribed the dominion and display of the divine providence or perfection; but if Moses's idea of the creation of "the heavens and the earth," was immense, ever so many days of progressive work could never have finished such a boundless creation; for a progressive creation is the same as a limited one; as each progressive day's work would be bounded by a successive admeasurement, and the whole six days' work added together could be but local, and bear no manner of proportion to infinitude, but would limit the dominion, and consequently the display of the divine perfections or providence, which is incompatible with a just idea of eternity and infinity of God, as has been argued in the foregoing pages. There are a variety of other blunders in Moses's description of creation, one of which I shall mention, which is to be found in his history of the first and fourth day's work of God: "And God said, let there be light, and there was light; and God called the light day, and the darkness he called night: and the evening and the morning were the first day." Then he proceeds to the second and third day's work, and so on to the sixth; but in his chronicle of the fourth day's work, he says that "God made two great lights, the greater light to rule the day, and the lesser light to rule the night." This appears to be an inconsistent history of the origin of light. Day and night were ordained the first day, and on the fourth day the greater and less lights were made to serve the same purposes; but it is likely that manly errors have crept into his writings, through the vicissitudes of learning, and particularly from the corruptions of translations, of his as well as the writings of other ancient authors; besides, it must be acknowledged that those ancient writers labored under great difficulties in writing to posterity, merely from the consideration of the infant state of learning and knowledge then in the world, and consequently we should not act the part of severe critics, with their writings, any further than to prevent their obtrusion on the world as being infallible. SECTION III OF THE ETERNITY AND INFINITUDE OF DIVINE PROVIDENCE WHEN we consider our solar system, attracted by its fiery center, and moving in its several orbits, with regular, majestic, and periodical revolutions, we are charmed at the prospect and contemplation of those worlds of motions, and adore the wisdom and power by which they are attracted, and their velocity regulated and perpetuated. And when we reflect that the blessings of life are derived from, and dependent on, the properties, qualities, constructions, proportions and movements, of that stupendous machine, we gratefully acknowledge the divine beneficence. When we extend our thoughts (through our external sensations) to the vast regions of the starry heavens, we are lost in the immensity of God's works. Some stars appear fair and luminous, and others scarcely discernible to the eye, which by the help of glasses make a brilliant appearance, bringing the knowledge of others far remote, within the verge of our feeble discoveries, which merely by the eye could not have been discerned or distinguished. These discoveries of the works of God naturally prompt the inquisitive mind to conclude that the author of this astonishing part of creation which is displayed to our view, has still extended his creation; so that if it were possible that any of us could be transported to the farthest extended star, which is perceptible to us here, we should from thence survey worlds as distant from that as that is from this, and so on 'ad infinitum.' Furthermore, it is altogether reasonable to conclude that the heavenly bodies, alias worlds, which move or are situate within the circle of our knowledge, as well all others throughout immensity, are each and every one of them possessed or inhabited by some intelligent agents or other. however different their sensations or manners of receiving or communicating their ideas may be from ours, or however different from each other. For why would it not have been as wise or as consistent with the perfections which we adore in God, to have neglected giving being to intelligence in this world as in those other worlds, interspersed with another of various qualities in his immense creation? And inasmuch as this world is thus replenished, we may, with the highest rational certainty infer, that as God has given us to rejoice, and adore him for our being, he has acted consistent with his goodness, in the display of his providence throughout the university of worlds. To suppose that God Almighty has confined his goodness to this world, to the exclusion of all others, is much similar to the idle fancies of some individuals in this world, that they, and those of their communion or faith, are the favorites of heaven exclusively; but these are narrow and bigoted conceptions, which are degrading to a rational nature, and utterly unworthy of God, of whom we should form the most exalted ideas. It may be objected that a man cannot subsist in the sun; but does it follow from thence, that God cannot or has not constituted a nature peculiar to that fiery region, and caused it to be as natural and necessary for it to suck in and breathe out flames of fire, as it is for us to do the like in air. Numerous are the kinds of fishy animals which can no other way subsist but in the water, in which other animals would perish, (amphibious ones excepted,) while other animals, in a variety of forms, either swifter or slower move on the surface of the earth, or wing the, air. Of these there are sundry kinds, which during the season of winter live without food; and many of the insects which are really possessed of animal life, remain frozen, and as soon as they are let loose by the kind influence of the sun, they again assume their wonted animal life; and if animal life may differ so much in the same world, what inconceivable variety may be possible in worlds innumerable, as applicable to mental, cogitative, and organized beings. Certain it is, that any supposed obstructions, concerning the quality or temperature of any or every one of those worlds, could not have been any bar in the way of God Almighty, with regard to his replenishing his universal creation with moral agents. The unlimited perfection of God could perfectly well adapt every part of his creation to the design of whatever rank or species of constituted beings, his Godlike wisdom and goodness saw fit to impart existence to; so that as there is no deficiency of absolute perfection in God, it is rationally demonstrative that the immense creation is replenished with rational agents, and that it has been eternally so, and that the display of divine goodness must have been as perfect and complete, in the antecedent, as it is possible to be in the subsequent eternity. FROM this theological way of arguing on the creation and providence of God, it appears that the whole, which we denominate by the term nature, which is the same as creation perfectly regulated, was eternally connected together by the creator to answer the same all glorious purpose, to wit: the display of the divine nature, the consequences of which are existence and happiness to beings in general, so that creation, with all its productions operates according to the laws of nature, and is sustained by the self-existent eternal cause, in perfect order and decorum, agreeable to the eternal wisdom, unalterable rectitude, impartial justice, and immense goodness of the divine nature, which is a summary of God's providence. It is from the established order of nature. that summer and winter, rainy and fair seasons, moonshine, refreshing breezes, seed time and harvest, day and night, interchangeably succeed each other, and diffuse their extensive blessings to man. Every enjoyment and support of life is from God, delivered to his creatures in and by the tendency, aptitude, disposition, and operation of those laws. Nature is the medium, or intermediate instrument through which God dispenses his benignity to mankind. The air we breathe in, the light of the sun, and the waters of the murmuring rills, evince his providence: and well it is, that they are given in so great profusion, that they cannot by the monopoly of the rich be engrossed from the poor. When we copiously pursue the study of nature, we are certain to be lost in the immensity of the works and wisdom of God we may nevertheless, in a variety of things discern their fitness, happy tendency and sustaining quality to us ward, from all which, as rational and contemplative beings we are prompted to infer, that God is universally uniform and consistent in his infinitude of creation and providence, although we cannot comprehend all that consistency, by reason of infirmity; yet we are morally sure, of all possible plans, infinite wisdom must have eternally adopted the best, and infinite goodness have approved it, and infinite power have perfected it. And as the good of beings in general must have been the ultimate end of God in his creation and government of his creatures, his omniscience could not fail to have it always present in his view. Universal nature must therefore be ultimately attracted to this single point, and infinite perfection must have eternally displayed itself in creation and providence. From hence we infer, that God is as eternal and infinite in his goodness, as his self-existent and perfect nature is omnipotently great. SECTION IV THE PROVIDENCE OF GOD DOES NOT INTERFERE WITH THE AGENCY OF MAN THE doctrine of Fate has been made use of in armies as a policy to induce soldiers to face danger. Mahomet taught his army that the "term of every man's life was fixed by God, and that none could shorten it, by any hazard that he might seem to be exposed to in battle or otherwise," but that it should be introduced into peaceable and civil life, and be patronized by any teachers of religion, is quite strange, as it subverts religion in general, and renders the teaching of it unnecessary, except among other necessary events it may be premised that it is necessary they teach that doctrine, and that I oppose it from the influence of the same law of fate upon which thesis we are all disputing and acting in certain necessary circles, and if so, I make another necessary movement, which is, to discharge the public teachers of this doctrine, and expend their salaries in an economical manner, which might better answer the purposes of our happiness, or lay it out in good wine or old spirits to make the heart glad, and laugh at the stupidity or cunning of those who would have made us mere machines. Some advocates for the doctrine of fate will also maintain that we are free agents, notwithstanding they tell us there has been a concatenation of causes and events which has reached from God down to this time, and which will eternally be continued -- that has and will control, and bring about every action of our lives, though there is not anything in nature more certain than that we cannot act necessarily and freely in the same action, and at the same time; yet it is hard for such persons, who have verily believed that they are elected, (and thus by a predetermination of God become his special favorites,) to give up their notions of a predetermination of all events, upon which system their election and everlasting happiness is nonsensically founded; and on the other hand, it is also hard for them to go so evidently against the law of nature (or dictates of conscience) which intuitively evinces the certainty of human liberty, as to reject such evidence; and therefore hold to both parts of the contradiction, to wit, that they act necessarily and freely, upon which contradictory principle they endeavored to maintain the dictates of natural conscience, and also their darling folly of being elected and exclusively favorites of God. CHAPTER III SECTION I THE DOCTRINE OF THE INFINITY OF EVIL AND OF SIN CONSIDERED THAT God is infinitely good in the eternal displays of his providence, has been argued in the third section of the second chapter, from which we infer that there cannot be an infinite evil in the universe, inasmuch as it would be incompatible with infinite good; yet there are many who imbibe the doctrine of the infinite evil of sin, and the maxim on which they predicate their arguments in its support, are, that the greatness of sin, or adequateness of its punishment, is not to be measured, or its viciousness ascertained by the capacity and circumstances of the offender, but by the capacity and dignity of the being against whom the offence is committed; and as every transgression is against the authority and law of God, it is therefore against God, and as God is infinite, therefore, sin is an infinite evil, and from hence infer the infinite and vindictive wrath of God against sinners, and of his justice in dooming them, as some say to infinite, and others say to eternal misery; the one without degree or measure, and the other without end or duration. Admitting this maxim for truth, that the transgressions or sins of mankind are to be estimated by their heinousness, by the dignity and infinity of the divine nature, then it will follow that all sins would be equal, which would confound all our notions of the degrees or aggravations of sin; so that the sin would be the same to kill my neighbor as it would be to kill his horse. For the divine nature, by this maxim, being the rule by which man's sin is to be estimated, and always the same, there could therefore be no degrees in sin or guilt, any more than there are degrees of perfection in God, whom we all admit to be infinite, and who for that reason only cannot admit of any degrees or enlargement. Therefore as certain as there are degrees in sin, the infinity of the divine nature cannot be the standard whereby it is to be ascertained, which single consideration is a sufficient confutation of the doctrine of the infinite evil of sin, as predicated on that maxim, inasmuch as none are so stupid as not to discern that there are degrees and aggravations in sin. I recollect a discourse of a learned Ecclesiastic, who was laboring in support of this doctrine. His first proposition was, "That moral rectitude was infinitely pleasing to God;" from which he deduced this inference, viz., "That a contrariety to moral rectitude was consequently infinitely displeasing to God and infinitely evil." That the absolute moral rectitude of the divine nature is infinitely well pleasing to God, will not be disputed; for this is none other but perfect and infinite rectitude; but there cannot in nature be an infinite contrariety thereto, or any being infinitely evil, or infinite in any respect whatever, except we admit a self-existent and infinite diabolical nature, which is too absurd to deserve argumentative confutation. Therefore, as all possible moral evil must result from the agency of finite beings, consisting in their sinful deviations from the rules of eternal unerring order and reason, which is moral rectitude in the abstract, we infer that, provided 'all finite beings in the universe' had not done anything else but sin and rebel against God, reason and moral rectitude in general; all possible moral evil would fall as much short of being infinite, as all finite capacities, completely considered, would fail of being infinite, which will bear no proportion at all. FOR though finite minds, as has been before argued, bear a resemblance to God, yet they bear no proportion to his infinity; and therefore there is not and cannot be any being, beings or agency of being or beings, complexly considered or otherwise, which are infinite in capacity, or which are infinitely evil and detestable in the sight of God, in that unlimited sense; for the actions or agency of limited beings, are also limited, which is the same as finite: so that both the virtues and vices of man are finite; they are not virtuous or vicious but in degree; therefore, moral evil is finite and bounded. Though there is one, and but one infinite good, which is God, and there can be no dispute, but that God judges, and approves or disapproves of all things and beings, and agencies of beings, as in truth they are, or in other words judges of every thing as being what it is; but to judge a finite evil to be infinite, would be infinitely erroneous and disproportionable; for so certain as there is a distinction between infinity and infinitude, so certain finite sinful agency cannot be infinitely evil; or in other words finite offenses cannot be infinite. Nor is it possible that the greatest of sinners should in justice deserve infinite, punishment, or their nature sustain it; finite beings may as well be supposed to be capable of infinite happiness as of infinite misery, but the rank which they hold in the universe exempts them from either; it nevertheless admits them to a state of agency, probation or trial, consequently to interchangeable progressions in moral good and evil, and of course to alternate happiness or misery. We will dismiss the doctrine of the 'infinite evil of sin' with this observation, that as no mere creature can suffer an infinitude of misery or of punishment, it is therefore incompatible with the wisdom of God, so far to capacitate creatures to sin, as in his constitution of things to foreclose himself from adequately punishing them for it. SECTION II THE MORAL GOVERNMENT OF GOD AS INCOMPATIBLE WITH ETERNAL PUNISHMENT WE may for certain conclude, that such a punishment will never have the divine approbation, or be inflicted on any intelligent being or beings in the infinitude of the government of God. For an endless punishment defeats the very end of its institution, which in all wise and good governments is as well to reclaim offenders, as to be examples to others; but a government which does not admit of reformation and repentance, must unavoidably involve its subjects in misery; for the weakness of creatures will always be a source of error and inconstancy, and a wise Governor, as we must admit God to be, would suit his government to the capacity and all other circumstances of the governed and instead of inflicting eternal damnation on his offending children, would rather interchangeably extend his beneficence with his vindictive punishments, so as to alienate them from sin and wickedness, and incline them to morality; convincing them from experimental suffering, that sin and vanity are their greatest enemies, and that in God and moral rectitude their dependence and true happiness consists, and by reclaiming them from wickedness and error to the truth, and to the love and practice of virtue, give them occasion to glorify God for the wisdom and goodness of his government, and to be ultimately happy under it. But we are told that the eternal damnation of a part of mankind greatly augments the happiness of the elect, who are represented as being vastly the less numerous, (a diabolical temper of mind in the elect:) besides, how narrow and contractive must such notions of infinite justice and goodness be? Who would imagine that the Deity conducts his providence similar to the detestable despots of this world? Oh horrible? most horrible impeachment of Divine Goodness! Rather let us exaltedly suppose that God eternally had the ultimate best good of beings generally and individually in his view, with the reward of the virtuous and the punishment of the vicious, and that no other punishment will ever be inflicted, merely by the divine administration, but that will finally terminate in the best good of the punished, and thereby subserve the great and important ends of the divine government, and be productive of the restoration and felicity of all finite rational nature. The most weighty arguments deducible from the divine nature have been already offered, to wit, ultimate end of God, in creation and providence, to do the greatest possible good and benignity to beings in general, and consequently, that the great end and design of punishment, in the divine government, must be to reclaim, restore, and bring revolters from moral rectitude back to embrace it and to be ultimately happy; as also, that an eternal punishment, would defeat the very end and design of punishment itself; and that no good consequences to the punished could arise out of a never ending destruction; but that a total, everlasting, and irreparable evil would take place on such part of the moral creation, as may be thus sentenced to eternal and remediless perdition; which would argue imperfection either in the creation, or moral government of God, or in both. SECTION III HUMAN LIBERTY, AGENCY AND ACCOUNTABILITY, CANNOT BE ATTENDED WITH ETERNAL CONSEQUENCES, EITHER GOOD OR EVIL FROM what has been argued in the foregoing section, it appears that mankind in this life are not agents of trial for eternity, but that they will eternally remain agents of trial. To suppose that our eternal circumstances will be unalterably fixed in happiness or misery, in consequence of the agency or transactions of this temporary life, is inconsistent with the moral government of God, and the progressive and retrospective knowledge of the human mind. God has not put it into our power to plunge ourselves into eternal woe and perdition; human liberty is not so extensive, for the term of human life bears no proportion to eternity succeeding it; so that there could be no proportion between a momentary agency, (which is liberty of action,) or probation, and any supposed eternal consequences of happiness or misery resulting from it. Our liberty consists in our power of agency, and cannot fall short of, or exceed it, for liberty is agency itself, or is that by which agency or action is exerted; it may be that the curious would define it, that agency is the effect of liberty, and that liberty is the cause which produces it; making a distinction between action and the power of action; be it so, yet agency cannot surpass its liberty to suppose otherwise, would be the same as to suppose agency without the power of agency, or an effect without a cause; therefore, as our agency does not extend to consequences of eternal happiness or misery, the power of that agency, which is liberty, does not. Sufficient it is for virtuous minds, while in this life, that they keep "Consciences void of offence towards God and towards man." And that in their commencement in the succeeding state, they have a retrospective knowledge of their agency in this, and retain a consciousness of a well spent life. Beings thus possessed of a habit of virtue, would enjoy a rational felicity beyond the reach of physical evils which terminate with life; and in all rational probability would be advanced in the order of nature, to a more exalted and sublime manner of being, knowledge and action, than at present we can conceive of, where no joys or pains can approach, but of the mental kind in which elevated state virtuous minds will be able, in a clearer and more copious manner in this life, to contemplate the superlative beauties of moral fitness; and with ecstatic satisfaction enjoy it, notwithstanding imperfection and consequently agency, proficiency and trial, of some kind or other, must everlastingly continue with finite minds. And as to the vicious, who have violated the laws of reason and morality, lived a life of sin and wickedness, and are at as great a remove from a rational happiness as from moral rectitude; such incorrigible sinners, at their commencing existence in the world of spirits, will undoubtedly have opened to them a tremendous scene of horror, self-condemnation and guilt, with an anguish of mind; the more so, as no sensual delights can there, (as in this world,) divert the mind from its conscious guilt; the clear sense of which will be the more pungent, as the mind in that state will be greatly enlarged, and consequently more capaciously susceptible of sorrow, grief, and conscious woe, from a retrospective reflection of a wicked life. SECTION IV OF PHYSICAL EVILS PHYSICAL evils are in nature inseparable from animal life, they commenced existence with it, and are its concomitants through life; so that the same nature which gives being to the one, gives birth to the other also; the one is not before or after the other, but they are coexistent together, and contemporaries; and as they began existence in a necessary dependance on each other, so they terminate together in death and dissolution. This is the original order to which animal nature is subjected, as applied to every species of it. The beasts of the field, the fowls of the air, the fishes of the sea, with reptiles, and all manner of beings, which are possessed with animal life; nor is pain, sickness, or mortality any part of God's Punishment for sin. On the other hand sensual happiness is no part of the reward of virtue: to reward moral actions with a glass of wine or a shoulder of mutton, would be as inadequate, as to measure a triangle with sound, for virtue and vice pertain to the mind, and their merits or demerits have their just effects on the conscience, as has been before evinced: but animal gratifications are common to the human race indiscriminately, and also, to the beasts of the field: and physical evils as promiscuously and universally extend to the whole, so "That there is no knowing good or evil by all that is before us, for all is vanity." It was not among the number of possibles, that animal life should be exempted from mortality: omnipotence itself could not have made it capable of externalization and indissolubility; for the self same nature which constitutes animal life, subjects it to decay and dissolution; so that the one cannot be without the other, any more than there could be a compact number of mountains without valleys, or that I could exist and not exist at the same time, or that God should effect any other contradiction in nature; all contradictions being equally impossible, inasmuch as they imply an absolute incompatibility with nature and truth; for nature is predicated on truth, and the same truth which constitutes mountains, made the valleys at the some time; nor is it possible that they could have a separate existence. And the same truth which affirms my existence, denies its negative; so also the same law of nature, which in truth produceth an animal life and supports it for a season, wears it out, and in its natural course reduces it to its original elements again. The vegetable world also presents us with a constant aspect of productions and dissolutions; and the bustle of elements is beyond all conception; but the dissolution of forms is not the dissolution of matter, or the annihilation of it, nor of the creation, which exists in all possible forms and fluxilities; and it is from such physical alterations of the particles of matter, that animal or vegetable life is produced and destroyed. Elements afford them nutrition, and time brings them to maturity, decay and dissolution; and in all the prolific production of animal life, or the productions of those of a vegetative nature, throughout all, their growth, decay and dissolution, make no addition or diminution of creation; but eternal nature continues its never ceasing operations, (which in most respects are mysterious to us) under the unerring guidance of the providence of God. Animal nature consists of a regular constitution of a variety of organic parts, which have a particular and necessary dependance on each other, by the mutual assistance whereof the whole are animated. Blood seems to be the source of life, and it is requisite that it have a proper circulation from the heart to the extreme parts of the body, and from thence to the heart again, that it may repeat its temporary rounds through certain arteries and veins, which replenish every minutia part with blood and vital heat; but the brain is evidently the seat of sensation, which through the nervous system conveys the animal spirits to every part of the body, imparting to it sensation and motion, constituting it a living machine, which could never have been produced, or exercised its respective functions in any other sort of world but this; which is in a constant series of fluxilities, and which causeth it to produce food for its inhabitants. An unchangeable world could not admit of production or dissolution, but would be identically the same, which would preclude the existence and nutriment of such sensitive creatures as we are. The nutrition extracted from food by the secret aptitudes of the digesting powers (by which mysterious operation it becomes incorporated with the circulating juices, supplying the animal functions with vital heat, strength and vigor) demands a constant flux and reflux of the particles of matter, which is perpetually incorporating with the body, and supplying the place of the superfluous particles that are constantly discharging themselves by insensible perspiration; supporting, and at the same time, in its ultimate tendency, destroying animal life. Thus it manifestly appears, that the laws of the world in which we live, and the constitution of the animal nature of man, are all but one uniform arrangement of cause and effect; and as by the course of those laws, animal life is propagated and sustained for a season, so by the operation of the same laws, decay and mortality are the necessary consequences. CHAPTER IV SECTION I SPECULATION ON THE DOCTRINE OF THE DEPRAVITY OF HUMAN REASON IN the course of our speculation on Divine Providence we proceed next to the consideration of the doctrine of the depravity of human reason: a doctrine derogatory to the nature of man, and the rank and character of being which be holds in the universe, and which, if admitted to be true overturns knowledge and science and renders learning, instruction and books useless and in pertinent; inasmuch as reason, depraved or spoiled, would cease to be reason; as much as the mind of a raving madman would of course cease to be rational: admitting the depravity of reason, the consequence would unavoidably follow, that as far as it may be supposed to have taken place in the midst of mankind, there could be no judges of it, in consequence of their supposed depravity; for without the exercise of reason, we could not understand what reason is, which would be necessary for us previously to understand, in order to understand what it is not; or to distinguish it from that which is its reverse. But for us to have the knowledge of what reason is, and the ability to distinguish it from that which is depraved, or is irrational, is incompatible with the doctrine of the depravity of our reason. Inasmuch as to understand what reason is, and to distinguish it from that which is marred or spoiled, is the same to all intents and purposes, as to have, exercise and enjoy, the principle of reason itself, which precludes its supposed depravity: so that it is impossible for us to understand what reason is, and at the same time determine that oar reason is depraved; for this would be the same as when we know that we are in possession and exercise of reason, to determine that we are not in possession or exercise of it. It may be, that some who embrace the doctrine of the depravity of human reason, will not admit that it is wholly and totally depraved, but that "it is in a great measure marred or spoiled. But the foregoing arguments are equally applicable to a supposed depravity in parts, as in the whole; for in order to judge whether reason be depraved in part or not, it would be requisite to have an understanding of what reason may be supposed to have been, previous to its premised depravity; and to have such a knowledge of it, would be the same as to exercise and enjoy it in its lustre and purity, which would preclude the notion of a depravity in part, as well as in the whole; for it would be utterly impossible for us to judge of reason undepraved and depraved, but by comparing them together. But for depraved reason to make such a comparison, is contradictory and impossible; so that, if our reason had been depraved, we could not have had any conception of it any more than a beast. Men of small faculties in reasoning cannot comprehend the extensive reasonings of their superiors, how then can a supposed depraved reason comprehend that reason which is uncorrupted and pure? To suppose that it could, is the same as to suppose that depraved and undepraved reason is alike, and if so, there needs no farther dispute about it. There is a manifest contradiction in applying the term 'depraved' to that of reason, the ideas contained in their respective definitions will not admit of their association together, as the terms convey heterogeneous ideas; for reason spoiled, marred, or robbed of its perfection, ceaseth to be rational, and should not be called reason; inasmuch as it is premised to be depraved, or degenerated from a rational nature; and in consequence of the deprivation of its nature, should also be deprived of its name, and called subterfuge, or some such like name, which might better define its real character. Those who invalidate reason, ought seriously to consider, "whether they argue against reason, with or without reason; if with reason, then they establish the principle, that they are laboring to dethrone;" but if they argue without reason, (which, in order to be consistent with themselves, they must do,) they are out of the reach of rational conviction, nor do they deserve a rational argument. We are told that the knowledge of the depravity of reason, was first communicated to mankind by the immediate inspiration of God. But inasmuch as reason is supposed to be depraved, what principle could there be in the human irrational soul, which could receive or understand the inspiration, or on which it could operate so as to represent to those whom it may be supposed were inspired, the knowledge of the depravity of (their own and mankind's) reason (in general:) for a rational inspiration must consist of rational ideas, which pre-supposes that the minds of those who were inspired, were rational previous to such inspiration, which would be a downright contradiction to the inspiration itself; the import of which was to teach the knowledge of the depravity of human reason, which without reason could not be understood, and with reason it would be understood, that the inspiration was false. Will any advocates for the depravity of reason suppose, that inspiration ingrafts or superadds the essence of reason itself to the human mind? Admitting it to be so, yet such inspired persons could not understand any thing of reason, before the reception of such supposed inspiration; nor would such a premised inspiration prove to its possessors or receivers, that their reason had ever been depraved. ALL that such premised inspired persons could understand, or be conscious of, respecting reason, would be after the inspiration may be supposed to have taken effect, and made them rational beings, and then instead of being taught by inspiration, that their reason had been previously depraved, they could have had no manner of consciousness of the existence or exercise of it, until the impairing the principle of it by the supposed energy of inspiration; nor could such supposed inspired persons communicate the knowledge of such a premised revelation to others of the species, who for want of a rational nature, could not be supposed, on this position, to be able to receive the impressions of reason. That there are degrees in the knowledge of rational beings, and also in their capacities to acquire it, cannot be disputed, as it is so very obvious among mankind. But in all the retrospect gradations from the exalted reasonings of a Locke or a Newton, down to the lowest exercise of it among the species, still it is reason, and not depraved; for a less decree of reason by no means implies a depravity of it. nor does the imparting of reason argue its depravity, for what remains of reason, or rather of the exercise of it, is reason still. But there is not, and cannot be such a thing as depraved reason, for that which is rational is so, and for that reason cannot be depraved, whatever its degree of exercise may be supposed to be. A blow on the head, or fracture of the cranium, as also palsies and many other casualties that await our sensorium, retard, and in some cases wholly prevent the exercise of reason for a longer or shorter period; and sometimes through the stage of human life; but in such instances as these, reason is not depraved, but ceases in a greater or less degree, or perhaps wholly ceases its rational exertions or operations; by reason of the breaches or disorders of the organs of sense, but in such instances, wherein the organs become rectified, and the senses recover their usefulness, the exercise of reason returns, free from any blemish or depravity. For the cessation of the exercise of reason, by no means depraves it. From what has been argued on this subject, in this and the preceding chapters, it appears that reason is not and cannot be depraved, but that it bears a likeness to divine reason, is of the same kind, and in its own nature as uniform as truth, which is the test of it; though in the divine essence, it is eternal and infinite, but in man it is eternal only as it respects their immortality, and finite as it respects capaciousness. Such people as can be prevailed upon to believe, that their reason is depraved, may easily be led by the nose, and duped into superstition at the pleasure of those in whom they confide, and there remain from generation to generation: for when they throw by the law of reason the only one which God gave them to direct them in their speculations and duty, they are exposed to ignorant or insidious teachers, and also to their own irregular passions, and to the folly and enthusiasm of those about them, which nothing but reason can prevent or restrain: nor is it a rational supposition that the commonality of mankind would ever have mistrusted that their reason was depraved, had they not been told so, and it is whispered about, that the first insinuation of it was from the Priests; (though the Armenian Clergymen in the circle of my acquaintance have exploded the doctrine.) Should we admit the depravity of reason, it would equally affect the priesthood, or any other teachers of that doctrine, with the rest of mankind; but for depraved creatures to receive and give credit to a depraved doctrine, started and taught by depraved creatures, is the greatest weakness and folly imaginable, and comes nearer a proof of the doctrine of total depravity, than any arguments which may have been advanced in support of it. SECTION II CONTAINING A DISQUISITION OF THE LAW OF NATURE, AS IT RESPECTS THE MORAL SYSTEM, INTERSPERSED WITH OBSERVATIONS ON SUBSEQUENT RELIGIONS THAT mankind are by nature endowed with sensation and reflection, from which results the power of reason and understanding, will not be disputed. The senses are well calculated to make discoveries of external objects and to communicate those notices, or simple images of things to the mind, with all the magnificent simplicity of nature, which opens an extensive field of contemplation to the understanding, enabling the mind to examine into the natural causes and consequences of things, and to investigate the knowledge of moral good and evil, from which, together with the power of agency, results the human conscience. This is the original of moral obligation and accountability, which is called natural religion; for without the understanding of truth from falsehood, and right from wrong, which is the same as justice from injustice, and a liberty of agency, which is the same as a power of proficiency in either moral good or evil: mankind would not be rational or accountable creatures. Undoubtedly it was the ultimate design of our Creator, in giving us being, and furnishing us with those noble compositions of mental powers and sensitive aptitudes, that we should, in, by, and with that nature, serve and honor him; and with those united capacities, search out and understand our duty to him, and to one another, with the ability of practicing the same as far as may be necessary for us in this life. To object against the sufficiency of natural religion, to effect the best ultimate good of mankind, would be derogating from the wisdom, goodness, and justice of God, who in the course of his providence to us, has adopted it: besides, if natural religion may be supposed to be deficient, what security can we have that any subsequently revealed religion should not be so also? For why might not a second religion from God be as insufficient or defective as a first religion may be supposed to be? From hence we infer that if natural religion be insufficient to dictate mankind in the way of their duty and make them ultimately happy, there is an end to religion in general. But as certain as God is perfect in wisdom and goodness, natural religion is sufficient and complete; and having had the divine approbation, and naturally resulting from a rational nature, is as universally promulgated to mankind as reason itself. But to the disadvantage of the claim of all subsequent religions, called revelations, whether denominated inspired, external, supernatural, or what not, they came too late into the world to be essential to the well being of mankind, or to point out to heaven and ever-lasting blessedness: inasmuch as for the greatest part of mankind who have ever lived in this world, have departed this life previous to the eras and promulgations of such revelations. Besides, those subsequent revelations to the law of nature, began as human traditions have ever done in very small circumferences, in the respective parts of the world where they have been inculcated, and made their progress, as time, chance, and opportunity presented. Does this look like the contrivance of heaven, and the only way of salvation? Or is it not more like this world and the contrivance of man? Undoubtedly the great parent of mankind laid a just and sufficient foundation of salvation for every one of them; for otherwise such of them, who may be supposed not to be thus provided for would not have whereof to glorify God for their being, but on the contrary would have just matter of complaint against his providence or moral government for involuntarily necessitating them into a wretched and miserable existence, and that without end or remedy: which would be ascribing to God a more extensive injustice than is possible to be charged on the most barbarous despots that ever were among mankind. But to return to our speculations on the law of nature. THAT this divine Law surpasses all positive institutions, that have ever been ushered into the world since its creation as much as the wisdom and goodness of God exceeds that of man, is beautifully illustrated in the following quotation: "But it may be said what is virtue? It is the faithful discharge of those obligations which reason dictates. And what is wisdom itself, but a portion of intelligence? with which the creator has furnished us, in order to direct us in our duty? It may be further asked, what is this duty? whence does it result? and by what law is it prescribed? I answer that the law which prescribed it is the immutable will of God; to which right reason obliges us to conform ourselves, and in this conformity virtue consists. No law which has commenced since the creation, or which may ever cease to be in force, can constitute virtue; for before the existence of such a law mankind could not be bound to observe it; but they were certainly under an obligation to be virtuous from the beginning. Princes may make laws and repeal them, but they can neither make nor destroy virtue, and how indeed should they be able to do what is impossible to the Deity himself? Virtue being as immutable in its nature as the divine will which is the ground of it. [NOTE: Virtue did not derive its nature merely from the omnipotent will of God, but also from the eternal truth and moral fitness of things; which was the eternal reason why they were eternally approved of by God, and immutably established by him, to be what they are; and so far as our duty is connected with those eternal measures of moral fitness, or we are able to act on them, we give such actions or habits the name of virtue or morality. But when we, in writing or conversation, say that virtue is grounded on the divine will, we should at the same time include in the complex idea of it, that the divine will which constituted virtue, was eternally and infinitely reasonable.] A Prince may command his Subjects to pay taxes or besides, may forbid them to export certain commodities, or to introduce those of a foreign country. The faithful observance of these laws make obedient subjects, but does not make virtuous men; and would any one seriously think himself possessed of a virtue the more for not having dealt in painted calico; or if the Prince should by his authority abrogate these laws, would any one say he had abrogated virtue? It is thus with all positive laws; they all had a beginning -- are all liable to exceptions, and may be dispensed with and even abolished. That law alone which is engraven on our hearts by the hand of our creator, is unchangeable and of universal and eternal obligation. The law, says Cicero, is not a human invention, nor an arbitrary political institution, it is in its nature eternal and of universal obligation. The violence Tarquin offered to Lucretia, was a breach of that eternal law, and though the Romans at that time might have no written law which condemned such kind of crimes, his offence was not the less heinous; for this law of reason did not then begin, when it was first committed to writing; its original is as ancient as the divine mind. For the true, primitive and supreme law, is no other than the unerring reason of the great Jupiter. And in another place be says, this law is founded in nature, it is universal, immutable, and eternal, it is subject to no change from any difference of place, or time, it extends invariably to all ages and nations, like the sovereign dominion of that Being, who is author of it." The promulgation of this supreme law to creatures, is co- extensive and coexistent with reason, and binding on all intelligent beings in the universe; and is that eternal rule of fitness, as applicable to God, by which the creator of all things conducts his infinitude of providence, and by which he governs the moral system of being, according to the absolute perfection of his nature. From hence we infer, that admitting those subsequent revelations, which have more or less obtained credit in the world, as the inspired laws of God, to be consonant to the laws of nature, yet they could be considered as none other but mere transcripts therefrom, promulgated to certain favorite nations, when at the same time all mankind was favored with the original. THE moral precepts contained in Moses' decalogue to the people of Israel, was previously known to every nation under heaven, and in all probability by them as much practiced as by the tribes of Israel. Their keeping the seventh day of the week as a sabbath was an arbitrary imposition of Moses, (as many other of his edicts were) and not included in the law of nature. But as to such laws of his, or those of any other legislator, which are morally fit, agree with, and are a part of the natural law, as for instance; "Thou shalt not covet," or ,kill." These positive injunctions cannot add anything to the law of nature, inasmuch as it contains an entire and perfect system of morality; nor can any positive injunctions or commands enforce the authority of it, or confer any additional moral obligation on those to whom they are given to obey; the previous obligation of natural religion, having ever been as binding as reason can possibly conceive of, or the order and constitution of the moral rectitude of things, as resulting from God, can make it to be. To illustrate the argument of the obligatory nature of the natural law let us reverse the commandments of the decalogue, by premising that Moses had said thou shalt covet; thou shalt steal and murder; would any one conclude, that the injunctions would have been obligatory? surely they would not, for a positive command to violate the law of nature could not be binding on any rational being. How then came the injunctions of Moses, or any others, to be binding in such cases, in which they coincide with the law of nature? We answer, merely in consequence of the obligatory sanctions of the natural law, which does not at all depend on the authority of Moses or of any other legislator, short of him who is eternal and infinite; nor is it possible that the Jews, who adhere to the law of Moses, should be under greater obligation to the moral law, than the Japanese; or the Christians than the Chinese; for the same God extends the same moral government over universal rational nature, independent of Popes, Priests and Levities. But with respect to all mere positive institutions, injunctions, rites and ceremonies, that do not come within the jurisdiction of the law of nature, they are political matters, and may be enacted, perpetuated, dispensed with, abolished, re-enacted, compounded or diversified, as convenience, power, opportunity, inclination, or interest, or all together may dictate; inasmuch as they are not founded on any stable or universal principle of reason, but change with the customs, fashions, traditions and revolutions of the world; having no center of attraction, but interest, power and advantages of a temporary nature. Was the creator and governor of the universe to erect a particular academy of arts and sciences in this world, under his immediate inspection, with tutors rightly organized, and intellectually qualified to carry on the business of teaching, it might like other colleges, (and possibly in a superior manner,) instruct its scholars. But that God should have given a revelation of his will to mankind, as his law, and to be continued to the latest posterity as such, which is premised to be above the capacity of their understanding, is contradictory and in its own nature impossible. Nor could a revelation to mankind, which comes within the circle of their knowledge, be edifying or instructing to them, for it is a contradiction to call that which is above my comprehension, or that which I already, (from natural sagacity) understand, a revelation to me: to tell me, or inspire me, with the knowledge of that which I knew before, would reveal nothing to me, and to reveal that to me which is supernatural or above my comprehension, is contradictory and impossible. But the truth of the matter is, that mankind are restricted by the law of nature to acquire knowledge or science progressively, as before argued. From which we infer the impropriety, and consequently the impossibility of God's having ever given us any manuscript copy of his eternal law: for that to reveal it at first would bring it on a level with the infancy of knowledge then in the world, or (fishermen, shepherds, and illiterate people could not have understood it,) which would have brought it so low that it could not be instructive or beneficial to after generations in their progressive advances in science and wisdom. CHAPTER V SECTION I ARGUMENTATIVE REFLECTIONS ON SUPERNATURAL AND MYSTERIOUS REVELATION IN GENERAL THERE is not anything which has contributed so much to delude mankind in religious matters, as mistaken apprehensions concerning supernatural inspiration or revelation; not considering that all true religion originates from reason, and can not otherwise be understood but by the exercise and improvement of it; therefore they are apt to confuse their minds with such inconsistencies. In the subsequent reasonings on this subject, we shall argue against supernatural revelation in general, which will comprehend the doctrine of inspiration or immediate illumination of the mind. And first -- we will premise, that a revelation consists of an assemblage of rational ideas, intelligibly arranged and understood by those to whom it may be supposed to be revealed, for otherwise it could not exist in their minds as such. To suppose a revelation, void of rationality or understanding, or of communicating rational intelligence to those, to whom it may be supposed to be given, would be a contradiction; for that it could contain nothing except it were unintelligibleness which would be the same as to reveal and not to reveal; therefore, a revelation must consist of an assemblage of rational ideas, intelligibly communicated to those who are supposed to have been the partakers or receivers of it from the first supposed inspiration, down to this or any other period of time. But such a revelation as this, could be nothing more or less than a transcript of the law of nature, predicated on reason, and would be no more supernatural, than the reason of man may be supposed to be. The simple definition of supernatural is, that which is "beyond or above the powers of nature," which never was or can be understood by mankind; the first promulgators of revelation not excepted; for such revelation, doctrine, precept or instruction only, as comes within the powers of our nature, is capable of being apprehended, contemplated or understood by us, and such as does not, is to us incomprehensible and unknown, and consequently cannot for us compose any part of revelation. The author of human nature impressed it with certain sensitive aptitudes and mental powers, so that apprehension, reflection or understanding could no otherwise be exerted or produced in the compound nature of man, but in the order prescribed by the creator. It would therefore be a contradiction in nature, and consequently impossible for God to inspire, infuse, or communicate the apprehension, reflection or understanding of any thing whatever into human nature, out of, above, or beyond the natural aptitudes, and mental powers of that nature, which was of his own production and constitution; for it would be the same as to inspire, infuse, or reveal apprehension, reflection or understanding, to that which is not; inasmuch as out of, beyond or above the powers of nature, there could be nothing to operate upon, as a prerequisite principle to receive the inspiration or infusion of the revelation, which might therefore as well be inspired into, or revealed to nonentity, as to man. For the essence of man is that, which we denominate to be his nature, out of or above which he is as void of sensation, apprehension, reflection and understanding, as nonentity may be supposed to be; therefore such revelation as is adapted to the nature and capacity of man, and comes within his powers of perception and understanding, is the only revelation, which he is able to receive from God or man. Supernatural revelation is as applicable to beasts, birds and fishes, as it is to us; for neither we nor they are capable of being acted upon supernaturally, as all the possible exertions and operations of nature, which respect the natural or moral world, are truly natural. Nor does God deviate from his rectitude of nature in matters of inspiration, revelation or instruction to the moral world, any more than in that of his government of the natural. The infinitude of the wisdom of God's creation, providence and moral government will eternally remain supernatural to all finite capacities, and for that very reason we can never arrive to the comprehension of it, in any state of being and improvement whatever; inasmuch as progression can never attain to that which is infinite, so that an eternal proficiency in knowledge could not be supernatural, but on the other hand would come within the limits and powers of our nature, for otherwise such proficiency would be impossible to us; nor is this infinite knowledge of God supernatural to him, for that his perfection is also infinite. But if we could break over the limits of our capacity, so as to understand any one supernatural thing, which is above or beyond the power of our natures, we might by that rule as well understand all things, and thus by breaking over the confines of finite nature and the rank of being which we hold in the universe, comprehend the knowledge of infinity. From hence we infer, that every kind and degree of apprehension, reflection and understanding, which we can attain to in any state of improvement whatever, is no more supernatural than the nature of man, from whence perception and understanding is produced, may be supposed to be so: nor has or could God Almighty ever have revealed himself to mankind in any other way or manner, but what is truly natural. SECTION II CONTAINING OBSERVATIONS ON THE PROVIDENCE AND AGENCY OF GOD, AS IT RESPECTS THE NATURAL AND MORAL WORLD, WITH STRICTURES ON REVELATION IN GENERAL THE idea of a God we infer from our experimental dependence on something superior to ourselves in wisdom, power and goodness, which we call God; our senses discover to us the works of God which we call nature, and which is a manifest demonstration of his invisible essence. Thus it is from the works of nature that we deduce the knowledge of a God, and not because we have, or can have any immediate knowledge of, or revelation from him. But on the other hand, all our understanding of, or intelligence from God, is communicated to us by the intervention of natural causes, (which is not of the divine essence;) this we denominate to be natural revelation, for that it is mediately made known to us by our senses, and from our sensations of external objects in general, so that all and every part of the universe, of which we have any conception, is exterior from the nature or essence of God; nor is it in the nature of things possible for us to receive, or for God to communicate any inspiration or revelation to us, but by the instrumentality of intermediate causes, as has been before observed. Therefore all our notions of the immediate interposition of divine illuminations, inspiration, or infusion of ideas or revelations into our minds, is mere enthusiasm and deception; for that neither the divine mind, nor those of any finite intelligences can make any representation to, or impression on our external senses without the assistance of some adequate, intermediate cause. The same is the case between man and man, or with mankind in general; we can no otherwise hold a correspondence but by the aptitude, and through the medium of our senses. Since this is the only possible way in nature by which we can receive any notices, perceptions, or intelligence from God or man. Nothing can be more unreasonable than to suppose, because God is infinitely powerful, that he can therefore inspire or infuse perception, reflection or revelation into the mind of man in such a way or manner as is incompatible with the aptitudes and powers of their nature: such a revelation would be as impossible to be revealed by God, as by a mere creature. For though it is a maxim of truth, "That with God all things are possible," yet it should be considered, that contradictions, and consequently impossibilities are not comprehended in the definition of things, but are diametrically the reverse of them, as may be seen in the definition of the word THINGS, to wit: "whatever is." There is no contradiction in nature or truth, which comprehends or contains all things, therefore the maxim is just, "That with God all things are possible," viz: all things in nature are possible with God; but contradictions are falsehoods which have no positive existence, but are the negatives to THINGS, or to nature, which comprehends, "Whatever is;" so that contradictions are opposed to nature and truth, and are no THINGS, but the chimeras of weak, unintelligent minds who make false application of things to persons, or ascribe such powers, qualities, dispositions and aptitudes to things as nature never invested them with; such are our deluded notions of the immediate operations of the holy spirit, or of any mere spirit, on our minds independent of the intervention of some adequate, natural or intermediate cause. To make a triangle four square, or to make a variety of mountains contiguously situated, without valleys, or to give existence to a thing and not to give existence to it at the same time, or to reveal anything to us incompatible with our capacity of receiving the perception of it, pertains to those negatives to nature and truth, and are not things revealed, nor have they any positive existence as has been before argued; for they are inconsistent with themselves, and the relations and effects which they are supposed to have upon and with each other. It derogates nothing from the power and absolute perfection of God that he cannot make both parts of a contradiction to be true. But let us reverse the position concerning revelation, and premise that it is accommodated to our capacity of receiving and understanding it, and in this case it would be natural, and therefore possible for us to receive and understand it; for the same truth which is predicated on the sufficiency of our capacity to receive and understand a revelation, affirms at the same time the possibility of our receiving and understanding it. But to suppose that God can make both parts of a contradiction to be true, to reveal and not reveal, would be the same as ascribing a falsehood to him and to call it by the name of power. That God can do anything and everything, that is consonant to his moral perfections, and which does not imply a contradiction to the nature of the things themselves, and the essential relation which they bear to each other, none will dispute. But to suppose, that inasmuch as God is all-powerful, he can therefore do everything, which we in our ignorance of nature or of moral fitness may ascribe to him, without understanding, whether it is either consonant to moral rectitude, or to the nature of the things themselves, and the immutable relations and connections which they bear to each other, or not, is great weakness and folly. That God cannot in the exercise of his providence or moral government, counteract the perfections of his nature, or do any manner of injustice, is manifestly certain; nor is it possible for God to effect a contradiction in the natural world, any more than in the moral. The impossibility of the one results from the moral perfections of God, and the impossibility of the other from the immutable properties, qualities, relations and nature of the things themselves, as in the instances of the mountains, valleys, &c., before alluded to, and in numberless other such like cases. Admitting a revelation to be from God, it must be allowed to be infallible, therefore those to whom it may be supposed to have been first revealed from God, must have had an infallible certainty of their inspiration: so likewise the rest of mankind, to whom it is proposed as a Divine Law, or rule of duty, should have an infallible certainty, that its first promulgators were thus truly inspired by the immediate interposition of the spirit of God, and that the revelation has been preserved through all the changes and revolutions of the world to their time, and that the copies extant present them with its original inspiration and unerring composure, or are perfectly agreeable to it. ALL this we must have an infallible certainty of, or we fail of an infallible certainty of revelation, and are liable to be imposed upon by impostors, or by ignorant and insidious teachers, whose interest it may be to obtrude their own systems on the world for infallible truth, as in the instance of Mahomet. But let us consult our own constitutions and the world in which we live, and we shall find that inspiration is, in the very nature of thins, impossible to be understood by us, and of consequence not in fact true. What certainty can we have of the agency of the divine mind on ours? Or how can we distinguish the supposed divine illuminations or ideas from those of our own which are natural to us? In order for us to be certain of the interposition of immediate divine inspiration in our minds we must be able to analyze, distinguish, and distinctly separate the premised divine reflections, illuminations or inspiration from our own natural cogitations, for otherwise we should be liable to mistake our reflections and reasonings for God's inspiration, as is the case with enthusiasts, or fanatics, and thus impose on ourselves, and obtrude our romantic notions on mankind, as God's revelation. None will, it is presumed, pretend that the natural reflections of our minds are dictated by the immediate agency of the divine spirit; for if they were thus dictated, they would be of equal authority with any supposed inspired revelation. How then shall we be able to distinguish or understand our natural perceptions, reflections or reasonings, from any premised immediately inspired ones? Should God make known to us, or to any of us, a revelation by a voice, and that in a language which we understand, and admitting that the propositions, doctrines, or subject matter of it, should not exceed our capacity, we could understand it the same as we do in conversation with one another; but this would be an external and natural revelation, in which God is supposed to make use of language, grammar, logic and sound, alias of intermediate causes, in order to communicate or reveal it, which would differ as much from an immediately inspired revelation, as this book may be supposed to do; for the very definition of immediate inspiration precludes all natural or immediate causes. That God is eternally perfect in knowledge, and therefore knows all things, not by succession or by parts, as we understand things by degrees, has been already evinced; nevertheless all truth, which we arrive at the understanding of, accords with the divine omniscience, but we do not come at the comprehension of things by immediate infusion, or inspiration, but from reasoning; for we cannot see or hear God think or reason any more than man, nor are our senses susceptible of a mere mental communion with him, nor is it in nature possible for the human mind to receive any instantaneous or immediate illuminations or ideas from the divine spirit (as before argued,) but we must illuminate and improve our minds by a close application to the study of nature, through the series whereof God has been pleased to reveal himself to man, so that we may truly say, that the knowledge of nature is the revelation of God. In this there can be no delusion, it is natural, and could come from none other but God. Unless we could do this, we should compound them together at a venture, and form a revelation like Nebuchadnezzar's idol, "partly iron and partly clay," alias partly divine and partly human. The Apostle Paul informs us, that sometimes he "spake, and not the Lord," and at other times speaks doubtfully about the matter, saying, "and I THINK also that I have the spirit of God," and if he was at a loss about his inspiration, well may we be distrustful of it. From the foregoing speculations on the subject of supernatural inspiration, it appears, that there are insuperable difficulties in a mere mental discourse with the divine spirit; it is what we are unacquainted with, and the law of our nature forbids it. Our method of conversation is vocal, or by writing, or by some sort of external symbols which are the mediate ground of it, and we are liable to errors and mistakes in this natural and external way of correspondence; but when we have the vanity to rely on dreams and visions to inform ourselves of things, or attempt to commune with invisible finite beings, or with the holy spirit, our deceptions, blunders and confusions are increased to fanaticism itself; as the diverse supposed influence of the spirit, on the respective sectaries, even among Christians, may witness, as it manifestly, in their empty conceit of it, conforms to every of their traditions. Which evinces, that the whole bustle of it is mere enthusiasm, for was it dictated by the spirit of truth and uniformity itself, it would influence all alike, however zealots persuade themselves and one another that they have, supernatural communion with the Holy Ghost, from whence they tell us they derive their notions of religion, and in their frenzy are proof against reason and argument, which if we tender them, they tell us, that it is carnal and depraved reasoning, but that their teachings are immediately from God, and then proceed to vent upon us all the curses and punishments, which are written in the book of the law. THERE has in the different parts and ages of the world, been a multiplicity of immediate and wonderful discoveries, said to have been made to godly men of old by the special illumination or supernatural inspiration of God, every of which have, in doctrine, precept and instruction, been essentially different from each ether, which are consequently as repugnant to truth, as the diversity of the influence of the spirit on the multiplicity of sectaries has been represented to be. These facts, together with the premises and inferences as already deduced, are too evident to be denied, and operate conclusively against immediate or supernatural revelation in general; nor will such revelation hold good in theory any more than in practice. Was a revelation to be made known to us, it must be accommodated to our external senses, and also to our reason, so that we could come at the perception and understanding of it, the same as we do to that of things in general. We must perceive by our senses, before we can reflect with the mind. Our sensorium is that essential medium between the divine and human mind, through which God reveals to man the knowledge of nature, and is our only door of correspondence with God or with man. A premised revelation, adapted to our external senses, would enable our mental powers to reflect upon, examine into, and understand it. Always provided nevertheless, that the subject matter of such revelation, or that of the doctrines, precepts or injunctions therein contained, do not exceed our reason, but are adapted to it as well as to our external senses. To suppose that God, merely from his omnipotence, without the intervention of some adequate intermediate cause could make use of sound, or grammatical and logical language, or of writing, so as to correspond with us, or to reveal any thing to us, would run into the same sort of absurdity, which we have already confuted; for it is the same as to, suppose an effect without a suitable or a proportionable cause, or an effect without a cause; whereas, effects must have adequate causes or they could not be produced. God is the self-existent and eternal cause of all things, but the eternal cause can no otherwise operate on the eternal succession of causes and effects, but by the mutual operation of those causes on each other, according to the fixed laws of nature. For as we have frequently observed before that of all possible systems, infinite wisdom comprehended the best; and infinite goodness and power must have adopted and perfected it; and being once established into an ordinance of nature, it could not be deviated from by God: for that it would necessarily imply a manifest imperfection in God, either in its eternal establishment, or in its premised subsequent alteration, which will be more particularly considered in the next chapter. To suppose that Almighty power could produce a voice, language grammar, or logic, so as to communicate a revelation to us, without some sort of organic or instrumentated machine or intermediate vehicle, or adequate constituted external cause, would imply a contradiction to the order of nature and consequently to the perfection of God, who established it; therefore, provided God has ever given us any particular revelation, we must suppose, that he has made use of a regular and natural constituted and mediate cause, comprehended in the external order of nature, rightly fitted and abilitated to make use of the vocal power of language, which comprises that of characters, orthography, grammar and logic, all which must have been made use of, in communicating a supposed revelation to mankind, which forecloses inspiration. Furthermore, this heavenly dictating voice should have been accommodated to all languages, grammars and logical ways of speaking, in which a revelation may have been divulged, as it would be needful to have been continued from the beginning to every receiver, compiler, translator, printer, commentator on and teacher of such revelation, in order to have informed mankind in every instance, wherein at any time they may have been imposed upon by any spurious adulterations or interpolations, and how it was in the original. These, with the refinements of languages and translations, are a summary of the many ways, wherein we may have been deceived by giving credit to antiquated written revelation, which would need a series of miracles to promulgate and perpetuate it in the world free from mistakes and frauds of one kind or other, and which leads me to the consideration of the doctrine of miracles. CHAPTER VI SECTION I OF MIRACLES PREVIOUS to the arguments concerning miracles, it is requisite that, we give a definition of them, that the arguments may be clearly opposed to the doctrine of miracles, the reality of which we mean to negative; so that we do not dispute about matters in which we are all agreed, but that we may direct our speculations to the subject matter or essence of the controversy. We will therefore premise, that miracles are opposed to, and counteract the laws of nature, or that they imply an absolute alteration in either a greater or less degree, the eternal order, disposition and tendency of it; this, we conclude, is a just definition of miraculousness, and is that for which the advocates for miracles contend, in their defining of miracles. For if they were supposed to make no alteration in the natural order of things, they could have no positive existence, but the laws of nature would produce their effects, which would preclude their reality, and render them altogether fictitious, inasmuch as their very existence is premised to consist in their opposition to, and alteration of the laws of nature so that if this is not effected, miracles can have no positive existence, any more than nonentity itself; therefore, if in the course of the succeeding arguments, we should evince that the laws of nature have not and cannot be perverted, altered or suspended, it will foreclose miracles by making all things natural. Having thus defined miracles, and stated the dispute, we proceed to the arguments. Should there ever have been a miraculous suspension and alteration of the laws of nature, God must have been the immediate author of it, as no finite beings may be supposed to be able to alter those laws or regulations, which were established by omnipotent power and infinite perfection, and which nothing short of such power and perfection can perpetuate. This then is the single point at issue, viz: whether God has, or can, consistent with his nature as God, in any instance whatever, alter or deviate from the laws, with which he has eternally impressed the universe, or not. To suppose that God should subvert his laws, (which is the same as changing them) would be to suppose him to be mutable; for that it would necessarily imply, either that their eternal establishment was imperfect, or that a premised alteration thereof is so. To alter or change that which is absolutely perfect, would necessarily make it cease to be perfect, inasmuch as perfection could not be altered for the better, but for the worse, and consequently an alteration could not meet with the divine approbation; which terminates the issue of the matter in question against miracles, and authorizes us to deduce the following conclusive inference, to wit: that Almighty God, having eternally impressed the universe with a certain system of laws, for the same eternal reason that they were infinitely perfect and best, they could never admit of the least alteration, but are as unchangeable, in their nature, as God their immutable author. To form the foregoing argument into syllogisms, it would be thus: -- God is perfect -- the laws of nature were established by God; therefore, the laws of nature are perfect. But admitting miracles, the syllogism should be thus: -- The laws of nature were in their eternal establishment perfect; -- the laws of nature have been altered; therefore, the alteration of the laws of nature is imperfect. Or thus: the laws of nature have been altered the alternation has been for the better; therefore, the eternal establishment thereof was imperfect. Thus it appears, from a syllogistical as well as other methods of reasoning that provided we admit of miracles, which are synonymous to the alterations of nature, we by so doing derogate from the perfection of God, either in his eternal constitution of nature, or in a supposed subsequent miraculous alteration of it, so that take the argument either way, and it preponderates against miracles. Furthermore, was it possible, that the eternal order of nature should have been imperfect, there would be an end to all perfection. For God might be as imperfect in any supposed miraculous works, as in those of nature; nor could we ever have any security under his natural or moral government, if they were liable to change; for mutability is but another term for imperfection, or is inseparably connected with it. God, the great architect of nature, has so constructed its machinery, that it never needs to be altered or rectified. In vain we endeavor to search out the hidden mystery of a perpetual motion, in order to copy nature, for after all our researches we must be contented with such mechanism as will run down, and need rectification again; but the machine of the universe admits of no rectification, but continues its never ceasing operations, under the unerring guidance of the providence of God. Human architects make and unmake things, and alter them as their invention may dictate, and experience may determine to be most cotenant and best. But that mind, which is infinitely perfect, gains nothing by experience, but surveys the immense universality of things, with all their possible relations, finesses and unfitness, of both a natural or moral kind, with one comprehensive view. SECTION II A SUCCESSION OF KNOWLEDGE, OR OF THE EXERTION OF POWER IN GOD, INCOMPATIBLE WITH HIS OMNISCIENCE OR OMNIPOTENCE, AND THE ETERNAL AND INFINITE DISPLAY OF DIVINE POWER FORECLOSES ANY SUBSEQUENT EXERTION OF IT MIRACULOUSLY THAT creation is as eternal and infinite as God, has been argued in chapter second; and that there could be no succession in creation, or the exertion of the power of God, in perfecting the boundless work, and in impressing the universe with harmonious laws, perfectly well adapted to their design, use and end. First. These arguments may be further illustrated, and the evidence of the being of a God more fully exhibited, from the following considerations, to wit: dependant beings and existences must be dependent on some being or cause that is independent, for dependent beings, or existences, could not exist independently; and, in as much as by retrospectively tracing the order of the succession of causes, we cannot include in our numeration the independent cause, as the several successive causes still depend on their preceding cause, and that preceding cause on the cause preceding, it, and so on beyond numerical calculations, we are therefore obliged (as rational beings) to admit an independent cause of all things, for that a mere succession of dependent causes cannot constitute an independent cause; and from hence we are obliged to admit a self-existent and sufficient cause of all things, for otherwise it would be dependent and insufficient to have given existence to itself, or to have been the efficient cause of all things. Having thus established the doctrine of a self-sufficient, self-existent, and consequently all-powerful cause of all things, we ascribe an eternal existence to this cause of all causes and effects, whom we call God. And, inasmuch, as from the works of nature it is manifest, that God is possessed of almighty power, we from hence infer his eternal existence. Since his premised existence at (and not before) any given era, would be a conclusive objection to the omnipotency of his power, that he had not existed before, or eternally. For as God is a being self-sufficient, self- existent, and almighty, (as before argued) his power must apply to his own existence as well as to the existence of things in general, and therefore, if he did not eternally exist, it must be because he had not the almighty power of existence in himself, and if so, he never could have existed at all; so that God must have eternally existed or not have existed at all; and inasmuch as the works of nature evince his positive existence, and as he could not be dependent on the power, will, or pleasure of any other being but himself for his existence, and as an existence in time would be a contradiction to his almighty power of self-existency, that he had not eternally existed; therefore, his existence must have been (in truth) eternal. Although it is to us incomprehensible that any being could be self-existent or eternal (which is synonymous,) yet we can comprehend, that any being that is not self-existent and eternal and dependent and finite, and consequently not a God. Hence we infer, that though we cannot comprehend the true God (by reason of our own finiteness,) yet we can negatively comprehend that an imperfect being cannot be God. A dependent being is finite, and therefore imperfect, and consequently not a God. A being that has existed at a certain era (and not before) is a limited one for beyond his era he was not, and therefore finite, and consequently not a God. Therefore, that being only who is self-existent, infinitely perfect and eternal, is the true God: and if eternally and infinitely perfect, there must have been an eternal and infinite display, and if an eternal and infinite display, it could be nothing short of an eternal and infinite creation and providence. As to the existence of a God, previous to Moses's era of the first day's work, he does not inform us. The first notice he gives us of a God was of his laborious working by the day, a theory of creation (as I should think) better calculated for the servile Israelitish Brick-makers, than for men of learning and science in these modern times. SECTION III RARE AND WONDERFUL PHENOMENA NO EVIDENCE OF MIRACLES, NOR ARE DIABOLICAL SPIRITS ABLE TO EFFECT THEM, OR SUPERSTITIOUS TRADITIONS TO CONFIRM THEM, NOR CAN ANCIENT MIRACLES PROVE RECENT REVELATIONS COMETS, earthquakes, volcanoes, and northern lights (in the night,) with many other extraordinary phenomena or appearances intimidate weak minds, and are by them thought to be miraculous, although they undoubtedly have their proper natural causes, which have been in a great measure discovered. Jack-with-a-lantern is a frightful appearance to some people, but not so much as the imaginary specter. But of all the scarecrows which have made human nature tremble, the devil has been chief; his family is said to be very numerous, consisting of "legions," with which he has kept our world in a terrible uproar. To tell of all the feats and diabolical tricks, which this infernal family is said to have played upon our race, would compose a volume of an enormous size. All the magicians, necromancers, wizards, witches, conjurors, gypsies, sibyls, hobgoblins, apparitions and the like, are supposed to be under their diabolical government: old Beelzebub rules them all. Men will face destructive cannon and mortars, engage each other in the clashing of arms, and meet the horrors of war undaunted, but the devil and his banditti of fiends and emissaries fright them out of their wits, and have a powerful influence in plunging them into superstition, and also in continuing them therein. This supposed intercourse between mankind and those infernal beings, is by some thought to be miraculous or supernatural; while others laugh at all the stories of their existence, concluding them to be mere juggle and deception, craftily imposed on the credulous, who are always gaping after something marvelous, miraculous, or supernatural, or after that which they do not understand: and are awkward and unskillful in their examination into nature, or into the truth or reality of things, which is occasioned partly by natural imbecility, and partly by indolence and inattention to nature and reason. That any magical intercourse or correspondence of mere spirits with mankind, is contradictory to nature, and consequently impossible, has been argued in chapter sixth. And that nothing short of the omnipotent power of God, countermanding his eternal order of nature, and impressing it with new and contrary law, can constitute a miracle has been argued in this, and is an effect surpassing the power of mere creatures, the diabolical nature not excepted. From hence we infer, that devils cannot work miracles. Inattention to reason, and ignorance of the nature of things makes many of mankind give credit to miracles. It seems that by this marvelous way of accounting for things, they think to come off with reputation in their ignorance; for if nature was nothing but a supernatural whirligig, or an inconstant and irregular piece of mechanism, it would reduce all learning and science to a level with the fanaticism and superstition of the weak and credulous, and put the wise and unwise on a level in point of knowledge, as there would not, on this thesis, be any regular standard in nature, whereby to ascertain the truth and reality of things. What is called sleight-of-hand, is by some people thought to be miraculous. Astrological calculations of nativities, lucky and unlucky days and seasons, are by some regarded, and even moles on the surface of the skin are thought to be portentive of good or bad fortune. "The Swedish Laplanders, the most ignorant mortals in Europe," are "charged with being conjurors, and are said to have done such feats, by the magic art, as do not at all fall far short of miracles; that they will give the sailors such winds as they want in any part of their voyage; that they can inflict and cure diseases at any distance; and insure people of success in their undertakings; and yet they are just such poor miserable wretches as used to be charged with witchcraft here," viz: in England and in New England, "a