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and believed to be guilty of most flagitious actions. The greatest of them were beings to whom human sacrifices, and the grossest abominations, were most pleasing.

Some persons have objected to the evidences of Christianity, but certainly without sufficient reason, the differences of opinion among Christians; since the very same objection may be made to natural religion, and indeed to every thing that has ever been imagined of so much importance as to engage much of the attention of mankind; the consequence of which has always been different conceptions concerning it. Were not the disciples of Socrates, Aristotle, and Plato divided among themselves? Are there not as many sects among the Mohammedans as among the Christians? And are there not almost as many different opinions among the Papists as among the Protestants, notwithstanding they profess to be possessed of an infallible judge in all controver sies of faith? Do not even our ablest lawyers give different opinions concerning the sense of acts of parliament, which were intended to convey the most determinate meaning so as to obviate all cavils? Nay, have we not equal reason to expect that unbelievers should agree in the same system of unbelief? If they say to us, agree first among yourselves, and tell us what Christianity is, and we will tell you what we have to object to it; we have a right to reply,-Do you agree first with respect to what you suppose to be wrong in it, tell us what you object to, and we will then consider of the proper

answer.

Extract from the Preface to the History of Electricity.

A philosopher ought to be something greater and better than another man. The contemplation of the works of God should give a sublimity to his virtue, should expand his benevolence, extinguish every thing mean, base, and selfish in his nature, give a dignity to all his sentiments, and teach him to aspire to the moral perfections of the great Author of all things. What great and exalted beings would philosophers be, would they but let the object about which they are conversant, have their proper moral effect upon their minds! A life spent in contemplation of the productions of divine power, wisdom, and goodness, would be a life of devotion. The more we see of the wonderful structure of the world, and the laws of nature, the more clearly do we comprehend their admirable uses, to make all the percipient creation happy; a sentiment which cannot but fill the heart with unbounded love, gratitude, and joy.

Even every thing painful and disagreeable in the world. appears to be provided, as a remedy of some other greater inconvenience, or a necessary means of a much greater happiness; so that from this elevated point of view, he sees all temporary evils and inconveniences to vanish, in the glorious prospect of the great good to which they are subservient. Hence, he is able to venerate and rejoice in God, not only in the bright sunshine, but also in the darkest shades of nature, whereas, vulgar minds are apt to be disconcerted with the appearance of evil.

Nor is the cultivation of piety useful to us only as men, it is even useful to us as philosophers; and as the true philosophy tends to promote piety, so a generous and manly piety is reciprocally subservient to the purposes of philosophy; and this both in a direct and indirect manner. While we keep in view the great final cause of all the parts and laws of nature, we have some clue by which to trace the efficient