most palpable of sophisms. The word God cannot mean at the same time an ape, a snake, a bone, a calabash, a Trinity and a Unity: Nor can that belief be accounted universal against which men of powerful intellect and spotless virtue have in every age protested. Non pudet igitur physicum, id est speculatorem venatoremque naturæ, ex[1] animis consuetudine imbutis petere testimonium veritatis?
Hume has shewn, to the satisfaction of all philosophers, that the only idea which we can form of causation is derivable[2] from the constant conjunction of objects, and the consequent inference of one from the other. We denominate that phenomenon the cause of another which we observe with the fewest exceptions to precede its occurrence. Hence it would be inadmissible to deduce the being of a God from the existence of the Universe; even if this mode of reasoning did not conduct to the monstrous conclusion of an infinity of creative and created Gods, each more eminently requiring a Creator than its predecessor.
If Power[3] be an attribute of existing substance, substance could not have derived its origin from power. One thing cannot be at the same time the cause and the effect of another.—The word power expresses the capability of any thing to be or act. The human mind never hesitates to annex the idea of power to any object of its experience. To deny that power is the attribute of being, is to deny
