OF THE PERSONALITY OF THE DEITY. 231 
suspected by the animal itself, that it proceeded upon a 
false and presumptuous estimate of its faculties. To an 
other is added the sense of hearing; which lets in a class 
of sensations entirely unconceived by the animal before 
spoken of; not only distinct, but remote from any which it 
had ever experienced, and greatly superior to them. Yet 
this last animal has no more ground for believing that its 
senses comprehend all things, and all properties of things 
which exist, than might have been claimed by the tribes of 
animals beneath it; for we know that it is still possible to 
possess another sense, that of sight, which shall disclose 
to the percipient a new world. This fifth sense makes the 
animal what the human animal is: but to infer, that possi¬ 
bility stops here; that either this fifth sense is the last 
sense, or that the five comprehend all existence, is just as 
unwarrantable a conclusion, as that which might have 
been made by any of the different species which possessed 
fewer, or even by that, if such there be, which possessed 
only one. The conclusion of the one-sense animal, and 
the conclusion of the five-sense animal, stand upon the 
same authority. There may be more and other senses 
than those which we have. There may be senses suited 
to the perception of the powers, properties, and substance 
of spirits. These may belong to higher orders of rationa. 
agents: for there is not the smallest reason for supposing 
that we are the highest, or that the scale of creation stops 
with us. 
The great energies of nature are known to us only by 
their effects. The substances which produce them, are as 
much concealed from our senses as the divine essence it¬ 
self. Gravitation, though constantly present, though con¬ 
stantly exerting its influence, though everywhere around 
us, near us, and within us; though diffused throughout 
all space, and penetrating the texture of all bodies with 
which we are acquainted, depends, if upon a fluid, upon a 
fluid which, though both powerful and universal in its 
operation, is no object of sense to us; if upon any other 
kind of substance or action, upon a substance and action 
from which ive receive no distinguishable impressions. Is 
it then to be wondered at, that it should, in some measure, 
be the same with the Divine Nature? 
Of this, however, we are certain, that whatever the Deity 
be, neither the universe, nor any part of it which we see, 
can be He. The universe itself is merely a collective 
name: its parts are all which are real; or which are things. 
Now inert matter is out of the question; and organized 
