We must not attempt to fly, when we can scarcely pretend to creep. In
considering any complex matter, we ought to examine every distinct
ingredient in the composition, one by one; and reduce everything to the
utmost simplicity; since the condition of our nature binds us to a
strict law and vary narrow limits. We ought afterwards to re-examine the
principles by the effect of the composition, as well as the composition
by that of the principles. We ought to compare our subject with things
of a similar nature, and even with things of a contrary nature; for
discoveries may be, and often are, made by the contrast, which would
escape us on the single view. The greater number of the comparisons we
make, the more general and the more certain our knowledge is likely to
prove, as built upon a more extensive and perfect induction.


DIVINE POWER ON THE HUMAN IDEA.

Whilst we consider the Godhead merely as he is an object of the
understanding, which forms a complex idea of power, wisdom, justice,
goodness, all stretched to a degree far exceeding the bounds of our
comprehension, whilst we consider the Divinity in this refined and
abstracted light, the imagination and passions are little or nothing
affected. But because we are bound, by the condition of our nature, to
ascend to these pure and intellectual ideas, through the medium of
sensible images, to judge of these divine qualities by their evident
acts and exertions, it becomes extremely hard to disentangle our idea of
the cause from the effect by which we are led to know it. Thus, when we
contemplate the Deity, his attributes and their operation, coming united
on the mind, form a sort of sensible image, and as such are capable of
affecting the imagination. Now, though in a just idea of the Deity,
perhaps none of his attributes are predominant, yet, to our imagination,