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composition which supposes, in its invention and execution, to the full as much intelligence and power as we see displayed in all the other wonders of the glorious universe; and thus he, who consents to it, is compelled at the same time to acknowledge the existence of God. But this system does not altogether appear in conformity either with reason or experience. First, there are many movements, which take place in the human body, entirely independent of our will. Secondly, if the soul has within itself both knowledge and will which develop themselves at the same instant in which the body acts, from whence comes it, that one feels and knows that one is able to act according to one's inclination? From whence comes that idea of dependence and subordination of the body to the will, if these two are so entirely equal? And if they act with collateral power, what spring relaxes? What part is in motion to produce in the soul that idea, I am able to raise my finger if I will, but I will not? How does this motion agree with the will, when, for example, one most sincerely wishes to lift up the arm, and when one is prevented by some dislocation or strain, of the nature of which one is ignorant? But it is not necessary to extend the subject further. It is most simple, most feasible, and in perfect agreement with sense and experience to say, that the will directs the finger to move when and as it pleases, either by its own

power, or by the power and efficacy of an allpowerful Will, superior to mine. From either case it results, that there are in the universe beings, who act by knowledge and will. And these qualifications are neither proper nor belonging to a corporeal substance, as they do not form any part of the essence of matter.

This is proved by another demonstration. To be able to admit two beings to be essentially different, the ideas which they convey to us, their definitions, their attributes, and their actions must be totally at variance with, and entirely opposed to, each other. It is on this principle alone, that we can believe any one thing to differ from another. Now the soul and the body are in their attributes and actions completely different, and give us notions which are as opposite as light and darkness. By this it is clearly proved, that the nature of spirit is perfectly distinct from that of body: consequently the soul of man is not material. From whence it follows demonstratively, that the universe contains a First Principle, or FirstCause, from which the soul of man is derived; which cannot be corporeal; which must be of a nature entirely separate from that of matter, and which acts solely by the power of its will.

If those, who reject the truths of religion, would not suffer themselves to be carried away, either by levity of mind, or by the pride of human reason;

if they would permit themselves to be guided by candour, and by a sincere desire to search after truth, I would entreat their attentive perusal of this and the two preceding chapters: they would, without difficulty, then, be able to pursue my mode of reasoning, and should consider well, whether they are convinced by the arguments which have been used, or whether they have further objections to advance. After weighing them well, if they still persist in their incredulity, they must not continue to stand on this unhallowed ground, without opposing demonstration by demonstration, reasoning by reasoning, evidence by evidence, and difficulty by difficulty; and when they have well considered the proofs, which they have to offer in opposition to those here advanced, let them candidly judge on which side reason enlists herself. I dare venture to assert, that if this examination were fairly gone into, in a spirit of sincerity, with an earnest wish to discover truth, and with all the application that a matter of such awful importance requires and deserves, every doubt would vanish, every difficulty would be solved in favour of true religion; impiety would give place to holiness of heart and purity of life; and infidelity would fade before the bright pages of revelation.

Thus far have we attempted to place religion on sure and certain grounds, by the establishment of these main points :-First, That there is a God,

intelligent, self-existent, spiritual, and all-powerful; -secondly, that the soul of man is immaterial; as such, not divisible; it follows, not destructible, and consequently it must be immortal. It remains further for us, by strong and clear evidence, which we may very properly name the preliminary principles of faith, to establish those other truths which Revelation teaches.

CHAPTER IV.

THE CONSEQUENCES OF THE FOREGOING PRINCIPLES UPON RELIGION IN GENERAL.

THE infidel speaks of religion, we know, as a political invention, and as an abuse of the simplicity of the greater proportion of mankind. If we were to give credence to this assertion, we should acknowledge that the fear, which is natural to the mind of man, has been acted upon to produce a belief of a Supreme Being, and to establish his worship: but it is clear and certain, that this is as unjust, as it is absurd and ill-founded. In proof of this, we refer those who are thus unhappily prejudiced to the preceding chapters, and to the arguments there accumulated for the establishment of those two fundamental propositions,--That there is a God, and that the soul of man is immortal. Let us now proceed to see what effect these principles have on religion in general. Since there is a God, a supreme intelligent Being who exists by his own power, and who is also the first and chief Being, from whom all others derive their

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