For it contradicts every principle of SERMON II. reafon, to imagine that by the confti tution of human nature false principles should have been generally and uniformly infused into our minds; and that we fhould be naturally inclined to error: that, in this great truth of God's exiftence, the whole world should be taught to err; except the few, whofe interest it may be, to with the doctrine falfe, that they may live to the full enjoyment of their appetites and inclinations, without the moleftation of confcience, and the alarms of fear. Nor can any other certain and general cause be asfigned for fo general an opinion, except the nature of the human mind: which hath this notion of a Deity born with it; and, as we may thence conclude, ftamped upon it by the author of nature, the Deity himself. But I forbear to pursue this argument; or to dwell longer on this part of my fubject: haftening to the fecond propofition; which was to reconcile the fuperfedure II. SERMON of the general laws of nature, in the cafe of miracles, with the wisdom and goodness of that infinite being, who to then operation of nature affigned thofe laws. This Il. To acknowledge a Deity, and yet tie Him down by fuppofitions, which, if pushed to their utmost length, would leave Him with limited powers; is to throw over Atheism fo thin a veil, as hides nothing of it, but its name. however is the tendency of an argument against the reality of miracles, which has been maintained with the greatest confidence; and is founded on the im poffibility of them, confiftent with the attributes of the Deity. A miracle beg ing a fuperfedure or alteration of the established courfe of nature, it is con tended; that if fuch alteration be for the better, the courfe of nature was not originally established with infinite wif dom; if for the worse, it is an alteration not confiftent with infinite goodness. II. This argument, for it is a favourite SERMON one, hath been offered in another form, and with a happy change of words. "God," it is argued " cannot fuperfede "the course of things, he has establish"ed, without violating the laws of "nature." The word, violate, adds no new force to the argument: but it is aptly calculated to fling imputed cenfure on the oppofite opinion: as maintaining the reality of those extraordinary operations, at the expence of violating the facred laws of God and nature. doidw 1 and fIn form more full, and ftronger terms, SERMON " argument from experience can be "poffibly imagined." * The first part of the propofition, it is plain to observe, is an affertion without proof unless the subsequent clause be intended to fubftantiate one, in the af fumption, that firm and unalterable experience bath established these laws. But firm and unalterable experience conftitutes fuch proof no longer, than till these laws are fuperfeded; and then firm and unalterable experience proves in particular cafes and for fpecial purposes, a deviation from thofe general laws. And fuch deviation is as strongly established by firm and unalterable experience, as the former regularity itself. Nor can it, being God's immediate operation, or at least an act under his permiffion, with more propriety be ftiled a violation of the laws of nature; than the mountainous waves of the fea, proudly overleap * See Hume's Effay on Miracles. II. ing the bounds which He had fet them, SERMON deluging whole regions, and ingulphing cities, - -or the dark fpots, which aftronomers obferve increasingly to incrust the bright orb of the fun, in poffible diminution both of its heat and light, can be charged on his works, as violations of the general laws, He had affigned to their operation. He, that had a power to direct nature according to certain general laws, muft also have a power to control, and alter her movements. And fuch alteration, or control, is as much the act, either mediately or immediately, of infinite power and wisdom, as the general law itself. It is a part of that general law; which was formed with fuch a fpecific deviation. Whatever weight therefore may be ascribed to this argument; it in reality poffeffes none. It ftands not in our way in proof, that fuch fuperfedure of the general laws of nature is impoffi ble; as being incompatible either with infinite wisdom or power. The only question |