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esult of some matter acting upon another. It has always been a doubt with Theists, whether they can better prove their God's existence by moral or physical considerations. Dr. Priestley seems to think the _forte_ of the argument lies in the latter proof, and lays particular stress upon his observation respecting cause and effect, which therefore cannot here be so readily dismissed. He makes great reference to the works of art. Theists are always for turning their God into an overgrown man. Anthropomorphites has long been a term applied to them. They give him hands and eyes nor can they conceive him otherwise than as a corporeal Being. In which, as before has been said, they are very right, for there can only be in the world body and the space which bodies occupy. But granting this great workman to have done so much, is it not quite an incontrovertible proposition, that whoever first made a thing, as, for example, a chair or a table, must have had an adequate idea of it's nature and use. Dr. Priestley speaks more correctly in another part, by saying, he must have been _capable_ of comprehending it. The nature and use of things are often found out after they are made and by different persons than the makers of them. Neither is there any analogy between the works of art, as a table or house, and of nature, as a man or tree. Therefore there can be no arguing from one to another by analogy. Hume observes that the former works are done by reason and design, and the latter by generation and vegetation, and therefore arguing from effect to causes, it is probable, that the universe is generated or vegetated. At least after all the observations about a table, it may be modestly asked, whether there is not some difference between a table and the world? The Doctor will also find some difficulty in explaining the propriety of any argument of analogy between men and metals, which he does not at other times scruple to make? A _gratis_ assertion is first made, that all things we see are effects; then because we see one thing caused, every thing must have been caused. His conclusion of the argument is still more curious, "because every thing was caused there must have been something that was not caused." The cause ought to be proportioned to the effect. The effect is not infinite. Why then attribute infinity to the cause? This is Hume's argument. Priestley calls it shortly unworthy of a philosopher. Let others judge! But surely, with
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