In the fourth letter* he states, that the hypothesis that matter is at first evenly diffused through the universe is in his opinion inconsistent with the hypothesis of innate gravity without a supernatural power to reconcile them, and therefore it infers a Deity. "For if there be innate gravity, it is impossible now for the matter of the earth and all the planets and stars to fly up from them, and become evenly spread throughout all the heavens without a supernatural power; and certainly that which can never be hereafter without a supernatural power, could never be heretofore without the same power."

These letters, of which we have endeavoured to give a brief summary, will well repay the most attentive perusal by the philosopher as well as the divine. They are written with much perspicuity of language and great power of thought, and they contain results which incontestably prove that their author was fully master of his noblest faculties, and comprehended the profoundest parts of his own writings.t

The logical acuteness, the varied erudition, and the absolute freedom from all prejudice which shine throughout the theological writings of Newton, might have protected them from the charge of having been written in his old age, and at a time when a failure of mind was supposed to have unfitted him for his mathematical investigations. But it is fortunate for his reputation, as well as for the interests of Christianity, that we have been able to prove the incorrectness of such insinuations, and to exhibit the most irrefragable evidence that all the theological

*Dated February 11th, 1693.

The originals of these four letters to Bentley "were given by Dr. Richard Bentley to Cumberland, his nephew, and executor, while a student at Trinity College, and were printed by him in a separate pamphlet in 1756. This publication was reviewed by Dr. Samuel Johnson in the Literary Magazine, vol. i. p. 89. See Johnson's Works, vol. ii. p. 328. The original letters are preserved in Trinity College, to which society they were given by Cumberland a short time before his death."-Monk's Life of Bentley, p. 33, note.

writings of Newton were composed in the vigour of his life, and before the crisis of that bodily disorder which is supposed to have affected his reason. The able letters to Dr. Bentley were even written in the middle of that period when want of sleep and appetite had disturbed the serenity of his mind, and enable us to prove that this disturbance, whatever was its amount, never affected the higher functions of his understanding.

When a philosopher of distinguished eminence, and we believe not inimical to the Christian faith, has found it necessary to make a laboured apology for a man like Newton writing on theological subjects, and has been led to render that apology more complete by referring this class of his labours to a mind debilitated by age and weakened by its previous aberrations, it may be expected from an English biographer, and one who acknowledges the importance of revealed truth, and the paramount interest of such subjects above all secular studies, to suggest the true origin of Newton's theological inquiries.

When a mind of great and acknowledged power first directs its energies to the study of the material universe, no indications of order attract his notice, and no proofs of design call forth his admiration. In the starry firmament he sees no bodies of stupendous magnitude, and no distances of immeasurable span. The two great luminaries appear vastly inferior in magnitude to many objects around him, and the greatest distances in the heavens seem even inferior to those which his own eye can embrace on the surface of the earth. The planets, when observed with care, are seen to have a motion among the fixed stars, and to vary in their magnitude and distances, but these changes appear to follow no law. Sometimes they move to the east, sometimes to the west, sometimes towards the north, and sometimes towards the south, and at other times

they are absolutely stationary. No system, in short, appears, and no general law seems to direct their motions. By the observations and inquiries of astronomers, however, during successive ages, a regular system has been recognised in this chaos of moving bodies, and the magnitudes, distances, and revolutions of every planet which composes it has been determined with the most extraordinary accuracy. Minds fitted and prepared for this species of inquiry are capable of understanding the great variety of evidence by which the truth of the planetary system is established; but thousands of individuals who are even distinguished in other branches of knowledge are incapable of such researches, and view with a skeptical eye the great and irrefragable truths of astronomy.

That the sun is stationary in the centre of our system, that the earth moves round the sun, and round its own axis,-that the earth is 8000 miles in diameter, and the sun one hundred and ten times as large,-that the earth's orbit is 190 millions of miles in breadth, and that if this immense space were filled with light, it would appear only like a luminous point at the nearest fixed star,—are positions absolutely unintelligible and incredible to all who have not carefully studied the subject. To millions of our species, then, the great book of nature is absolutely sealed, though it is in the power of all to unfold its pages, and to peruse those glowing passages which proclaim the power and wisdom of its mighty Author.

The book of revelation exhibits to us the same peculiarities as that of nature. To the ordinary eye it presents no immediate indications of its Divine origin. Events apparently insignificantsupernatural interferences seemingly unnecessary -doctrines almost contradictory-and prophecies nearly unintelligible occupy its pages. The history of the fall of man-of the introduction of moral

and physical evil-the prediction of a Messiah-the actual advent of our Saviour-his instructions-his miracles-his death-his resurrection-and the subsequent propagation of his religion by the unlettered fishermen of Galilee, are each a stumblingblock to the wisdom of this world. The youthful and vigorous mind, when first summoned to peruse the Scriptures, turns from them with disappointment. It recognises in them no profound science-no secular wisdom-no Divine eloquence-no disclosures of nature's secrets-no direct impress of an Almighty hand. But, though the system of revealed truth which this book contains is, like that of the universe, concealed from common observation, yet the labours of centuries have established its Divine origin, and developed in all its order and beauty the great plan of human restoration. In the chaos of its incidents we discover the whole history of our species, whether it is delineated in events that are past or shadowed forth in those which are to come,-from the creation of man and the origin of evil, to the extinction of his earthly dynasty and the commencement of his immortal career.

The antiquity and authenticity of the books which compose the sacred canon,-the fulfilment of its prophecies, the miraculous works of its founder,his death and resurrection, have been demonstrated to all who are capable of appreciating the force of historical evidence; and in the poetical and prose compositions of the inspired authors we discover a system of doctrine and a code of morality traced in characters as distinct and legible as the most unerring truths in the material world. False systems of religion have indeed been deduced from the sacred record, as false systems of the universe have sprung from the study of the book of nature,—but the very prevalence of a false system proves the existence of one that is true; and though the two classes of facts necessarily depend on different

kinds of evidence, yet we scruple not to say that the Copernican system is not more demonstrably true than the system of theological truth contained in the Bible. If men of high powers, then, are still found, who are insensible to the evidence which sustains the system of the universe, need we wonder that there are others whose minds are shut against the effulgent evidence which intrenches the strongholds of our faith.

If such, then, is the character of the Christian faith, we need not be surprised that it was embraced and expounded by such a genius as Sir Isaac Newton. Cherishing its doctrines, and leaning on its promises, he felt it his duty, as it was his pleasure, to apply to it that intellectual strength which had successfully surmounted the difficulties of the material universe. The fame which that success procured him he could not but feel to be the breath of popular applause, which administered only to his personal feelings; but the investigation of the sacred mysteries, while it prepared his own mind for its final destiny, was calculated to promote the spiritual interests of thousands. This noble impulse he did not hesitate to obey, and by thus uniting philosophy with religion, he dissolved the league which genius had formed with skepticism, and added to the cloud of witnesses the brightest name of ancient or of modern times.