which is already known from the first effects, will not remove
the difficulty. For even granting this to be the case (which
can seldom be supposed), the very continuation and exertion of
a like energy (for it is impossible it can be absolutely the
same), I say, this exertion of a like energy, in a different
period of space and time, is a very arbitrary supposition, and
what there cannot possibly be any traces of in the effects,
from which all our knowledge of the cause is originally
derived. Let the _inferred_ cause be exactly proportioned (as
it should be) to the known effect; and it is impossible that
it can possess any qualities, from which new or different
effects can be _inferred_.

The great source of our mistake in this subject, and of the unbounded
licence of conjecture, which we indulge, is, that we tacitly consider
ourselves, as in the place of the Supreme Being, and conclude, that he
will, on every occasion, observe the same conduct, which we ourselves,
in his situation, would have embraced as reasonable and eligible. But,
besides that the ordinary course of nature may convince us, that almost
everything is regulated by principles and maxims very different from
ours; besides this, I say, it must evidently appear contrary to all
rules of analogy to reason, from the intentions and projects of men, to
those of a Being so different, and so much superior. In human nature,
there is a certain experienced coherence of designs and inclinations; so
that when, from any fact, we have discovered one intention of any man,
it may often be reasonable, from experience, to infer another, and draw
a long chain of conclusions concerning his past or future conduct. But
this method of reasoning can never have place with regard to a Being, so
remote and incomprehensible, who bears much less analogy to any other
being in the universe than the sun to a waxen taper, and who discovers