But if they are not of the same nature, if the dispositions, the wills, the natures vary, one must be, in some respect, superior to the other. Of course, the inferior ceases to be the All-glorious Jehovah.

8th. One design pervades universal nature, evidently pointing to One superintendent mind. It has sometimes been asked, What is meant by this expression, Unity of design? The answer, I imagine, cannot be very difficult. Since the creation of the world, there has been no variation in the end pursued, nor in the means of acquiring it; no alteration of any of the general laws, by which the universe is governed. If it be asked, What is the end pursued? The answer is, Happiness, general and individual, in proportion to the capacities bestowed. The means are, a compliance with the general laws. Now in a survey of the works of creation around us, we have the clearest demonstration of the existence of One Intelligent, Omnipotent Mind.* If

It has been with very great astonishment, that the Author has seen a denial of this proposition, in " A Letter on the Test of Truth," by a respectable Christian Minister, in the follow

more than One such mind existed, might it not naturally be expected that we should have equal evidence of their exist

ence ?

Let us for a moment contemplate the animal world. Is not the construction of all animals the same as is recorded in the first descriptions of them ever given? Is their nature or their character altered? Are not their instincts the same; and the same their objects of pursuit? In the moral world do not similar causes still produce similar effects? Are not temperance, brotherly kindness and religion, conducive to health of body and vigour and cheerfulness of mind. Does not vice in all its varieties undermine the constitution, debilitate the mental faculties, and bring its votary to an early grave? Look at the universe at large. Do not light

ing words." It is merely begging the question to say, that the reason of man, examining the visible creation, would have formed an idea of the character and will of God. And, in the hackneyed supposition of an intelligent being finding a watch in an uninhabited island, and from that inferring an artist, there is much more sophistry than argument." (Page 5.)

* Dr. Paley's.

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and heat still accompany the sun? Does not the earth itself continue to move in its accustomed orbit, and do not summer and winter, seed-time and harvest regularly succeed each other? New countries," says Dr. Paley, " are continually discovered; but the old laws of nature are always found in them. We never get amongst such original, or totally different modes of existence, as to indicate that we are come into the province of a different creator, or under the direction of a different will."

In the consideration of this question you will perceive that I have hitherto confined myself exclusively to arguments drawn from reason. Nor do I intend in this Lecture at all to enter upon Scripture ground. I am anxious to clear the way as I proceed. If the arguments which have been adduced shall be deemed sufficient to shew that the doctrine of the Trinity derives not its origin from reason, but that all her dictates are decidedly in favour of the perfect unity of the Deity, my object will have been accomplished.

But the subject of the Unity of God,

D

as established by the principles of reason, calls for another remark-That, not only is this Unity violated by a division into three persons, but also by the supposition that there exists an infinitely malicious being, not absolutely under the controul of the Supreme Jehovah.* Let me direct your attention to the following point :either such a being must be independent, above the controul of Deity and selfexistent, or the powers usually ascribed to him are null and futile.

1st. The powers and attributes frequently ascribed to the devil are inconsistent with the Unity of God. Because these powers are such as to be under no controul, and may properly be called divine.

For instance, omnipresence is exclusively a divine attribute. Yet I appeal to you to say, what are the representations you have commonly received from teachers of the Christian religion respecting this

* It would perhaps have been better to have incorporated the remainder of this Lecture with that upon the existence of a devil; but it has been thought advisable, on many accounts, to print these Lectures, as nearly as possible, as they were delivered.

infernal majesty? Are they not, that he is every where, at all times present with you, suggesting evil thoughts, tempting you to wicked actions, watching every opportunity, when your mind is off its guard, to seduce you to become one of his subjects? What is this but the divine attribute of omnipresence?

Is he not also represented to you as omniscient? Does he not dive into your most secret thoughts? Has he not access to your hearts? Does he not suggest to you motives of action? What is this but the divine attribute of omniscience?

Does he not possess the power of changing the laws of nature by the operation of a miracle? Our Saviour said that he could do nothing without the power and permission of God. But it would appear that this being can counteract the decrees of Deity, and oppose him with the very weapons he himself has used !

Has not the devil also the power of prescience? Our Saviour says that neither he nor the angels in heaven could foretel the time of an event which was to be accomplished in that generation. Yet is