affect, or perhaps subvert, the whole conduct of human affairs. I can readily believe, that, other circumstances being adapted to it, such a state might be better than our present state. It may be the state of other beings; it may be ours hereafter. But the question with which we are now concerned is, how far it would be consistent with our condition, supposing it in other respects to remain as it is? And in this question there seem to be reasons of great moment on the negative side. For instance: so long as bodily labour continues, on so many accounts, to be necessary for the bulk of mankind, any dependency upon supernatural aid, by unfixing those motives which promote exertion, or by relaxing those habits which engender patient industry, might introduce negligence, inactivity, and disorder, into the most useful occupations of human life; and thereby deteriorate the condition of human life itself.

As moral agents, we should experience a still greater alteration; of which more will be said under the next article.

know that it would be necessary to look for any other account of it, than what, if it may be called an account, is contained in the answer, that events rise up by chance. But since the contrivances of nature decidedly evince intention; and since the course of the world and the contrivances of nature have the same author; we are, by the force of this connexion, led to believe, that the appearance, under which events take place, is reconcilable with the supposition of design on the part of the Deity. It is enough that they be reconcilable with this supposition; and it is undoubtedly true, that they may be reconcilable, though we cannot reconcile them. The mind, however, which contemplates the works of nature, and, in those works, sees so much of means directed to ends, of beneficial effects brought about by wise expedients, of concerted trains of causes terminating in the happiest results; so much, in a word, of counsel, intention, and benevolence; a mind, I say, drawn into the habit of thought which these observations excite, can hardly turn its view to the condition of our Although therefore the Deity, who possesses own species, without endeavouring to suggest to the power of winding and turning, as he pleases, itself some purpose, some design, for which the the course of causes which issue from himself, do state in which we are placed is fitted, and which in fact interpose to alter or intercept effects, which it is made to serve. Now we assert the most prowithout such interposition would have taken place; bable supposition to be, that it is a state of moral yet it is by no means incredible, that his provi- probation; and that many things in it suit with dence, which always rests upon final good, may this hypothesis, which suit no other. It is not a have made a reserve with respect to the manifest-state of unmixed happiness, or of happiness simation of his interference, a part of the very plan ply: it is not a state of designed misery, or of which he has appointed for our terrestrial exist- misery simply: it is not a state of retribution: it ence, and a part conformable with, or, in some is not a state of punishment. It suits with none sort, required by, other parts of the same plan. It of these suppositions. It accords much better with is at any rate evident, that a large and ample pro- the idea of its being a condition calculated for the vince remains for the exercise of Providence, production, exercise, and improvement of moral without its being naturally perceptible by us; be- qualities, with a view to a future state, in which cause obscurity, when applied to the interruption these qualities, after being so produced, exercised, of laws, bears a necessary proportion to the imper- and improved, may, by a new and more favouring fection of our knowledge when applied to the laws constitution of things, receive their reward, or themselves, or rather to the effects which these become their own. If it be said, that this is to laws, under their various and incalculable combi- enter upon a religious rather than a philosophical nations, would of their own accord produce. And consideration; I answer, that the name of Reliif it be said, that the doctrine of Divine Provi-gion ought to form no objection, if it shall turn dence, by reason of the ambiguity under which its out to be the case, that the more religious our exertions present themselves, can be attended views are, the more probability they contain. The with no practical influence upon our conduct; degree of beneficence, of benevolent intention, and that, although we believe ever so firmly that there of power, exercised in the construction of sensitive is a Providence, we must prepare, and provide, beings, goes strongly in favour, not only of a creand act, as if there were none: I answer, that this ative, but of a continuing care, that is, of a ruling is admitted; and that we farther allege, that so to Providence. The degree of chance which appears prepare, and so to provide, is consistent with the to prevail in the world, requires to be reconciled most perfect assurance of the reality of a Provi- with this hypothesis. Now it is one thing to dence: and not only so, but that it is probably, one maintain the doctrine of Providence along with advantage of the present state of our information, that of a future state, and another thing without that our provisions and preparations are not dis-it. In my opinion the two doctrines must stand turbed by it. Or if it be still asked, of what use at all then is the doctrine, if it neither alter our measures nor regulate our conduct? I answer again, that it is of the greatest use, but that it is a doctrine of sentiment and piety, not (immediately at least) of action or conduct; that it applies to the consolation of men's minds, to their devotions, to the excitement of gratitude, the support of patience, the keeping alive and the strengthening of every motive for endeavouring to please our Maker; and that these are great uses.

OF ALL VIEWS under which human life has ever been considered, the most reasonable in my judgment is that, which regards it as a state of probation. If the course of the world was separated from the contrivances of nature, I do not

or fall together. For although more of this apparent chance may perhaps, upon other principles, be accounted for, than is generally supposed, yet a future state alone rectifies all disorders: and if it can be shown, that the appearance of disorder is consistent with the uses of life as a preparatory state, or that in some respects it promotes these uses, then, so far as this hypothesis may be accepted, the ground of the difficulty is done away.

In the wide scale of human condition there is not perhaps one of its manifold diversities, which does not bear upon the design here suggested. Virtue is infinitely various. There is no situation in which a rational being is placed, from that of the best instructed Christian, down to the condition of the rudest barbarian, which affords

of the intestines to the mesentery, the course of the chyle into the blood, and the constitution of the sexes as extended throughout the whole of the animal creation. To these instances, the reader's memory will go back, as they are severally set forth in their places; there is not one of the number which I do not think decisive; not one which is not strictly mechanical: nor have I read or heard of any solution of these appearances, which, in the smallest degree, shakes the conclu

nevolence would only stand in the way of justice. | the tendons of the wrist and instep, the slit or perSuch evils, consistently with the administration forated muscles at the hands and feet, the knitting of moral government, could not be prevented or alleviated: that is to say, could not be remitted in whole or in part, except by the authority which inflicted them, or by an appellate or superior authority. This consideration, which is founded in our most acknowledged apprehensions of the nature of penal justice, may possess its weight in the divine counsels. Virtue perhaps is the greatest of all ends. In human beings, relative virtues form a large part of the whole. Now relative virtue presupposes, not only the existence of evil,sion that we build upon them. without which it could have no object, no material, to work upon, but that evils be, apparently at least, misfortunes; that is, the effects of apparent chance. It may be in pursuance, therefore, and in furtherance of the same scheme of probation, that the evils of life are made so to present them selves.

But, of the greatest part of those, who, either in this book or any other, read arguments to prove the existence of a God, it will be said, that they leave off only where they began; that they were never ignorant of this great truth, never doubted of it; that it does not therefore appear, what is gained by researches from which no new opinion I have already observed, that when we let in re- is learnt, and upon the subject of which no proofs ligious considerations, we often let in light upon were wanted. Now I answer that, by investigathe difficulties of nature. So in the fact now to tion, the following points are always gained, in be accounted for, the degree of happiness, which favour of doctrines even the most generally acwe usually enjoy in this life, may be better suited knowledged, (supposing them to be true,) viz. to a state of trial and probation, than a greater de- stability and impression. Occasions will arise to gree would be. The truth is, we are rather too try the firmness of our most habitual opinions. much delighted with the world, than too little. And upon these occasions, it is a matter of incalImperfect, broken, and precarious, as our plea-culable use to feel our foundation; to find a support sures are, they are more than sufficient to attach in argument for what we had taken up upon auus to the eager pursuit of them. A regard to a thority. In the present case, the arguments upon future state can hardly keep its place as it is. If which the conclusion rests, are exactly such, as a we were designed, therefore, to be influenced by truth of universal concern ought to rest upon. that regard, might not a more indulgent system, "They are sufficiently open to the views, and caa higher, or more uninterrupted state of gratifica-pacities of the unlearned, at the same time that tion, have interfered with the design! At least it seems expedient, that mankind should be susceptible of this influence, when presented to them: that the condition of the world should not be such as to exclude its operation, or even to weaken it more than it does. In a religious view, (however we may complain of them in every other,) privation, disappointment, and satiety, are not without the most salutary tendencies.

CHAPTER XXVII.

Conclusion.

they acquire new strength and lustre from the discoveries of the learned." If they had been altogether abstruse and recondite, they would not have found their way to the understandings of the mass of mankind; if they had been merely popular, they might have wanted solidity.

But, secondly, what is gained by research in the stability of our conclusion, is also gained from it in impression. Physicians tell us, that there is a great deal of difference between taking a medicine, and the medicine getting into the constitution. A difference not unlike which, obtains with respect to those great moral propositions, which ought to form the directing principles of human conduct. It is one thing to assent to a proposition of this sort; another, and a very different thing, In all cases, wherein the mind feels itself in to have properly imbibed its influence. I take the danger of being confounded by variety, it is sure case to be this: perhaps almost every man living to rest upon a few strong points, or perhaps upon has a particular train of thought, into which his a single instance. Amongst a multitude of proofs mind glides and falls, when at leisure from the it is one that does the business. If we observe in impressions and ideas that occasionally excite it; any argument, that hardly two minds fix upon perhaps, also, the train of thought here spoken of, the same instance, the diversity of choice shows more than any other thing, determines the chathe strength of the argument, because it shows racter. It is of the utmost consequence, therefore, the number and competition of the examples. that this property of our constitution be well reguThere is no subject in which the tendency to lated. Now it is by frequent or continued medidwell upon select or single topics is so usual, be- tation upon a subject, by placing a subject in difcause there is no subject, of which, in its full ex- ferent points of view, by induction of particulars, tent, the latitude is so great, as that of natural by variety of examples, by applying principles to history applied to the proof of an intelligent Cre- the solution of phenomena, by dwelling upon ator. For my part, I take my stand in human proofs and consequences, that mental exercise is anatomy; and the examples of mechanism I drawn into any particular channel. It is by these should be apt to draw out from the copious cata-means, at least, that we have any power over it. logue which it supplies, are the pivot upon which The train of spontaneous thought, and the choice the head turns, the ligament within the socket of of that train, may be directed to different ends, the hip-joint, the pully or trochlear muscles of the and may appear to be more or less judiciously fixeye, the epiglottis, the bandages which tie downed, according to the purpose, in respect of which

we find attention bestowed upon even the minutest parts. The hinges in the wings of an earwig, and the joints of its antennæ, are as highly wrought, as if the Creator had nothing else to finish. We see no signs of diminution of care by multiplicity of objects, or of distraction of thought by variety. We have no reason to fear, therefore, our being forgotten, or overlooked, or neglected.

The existence and character of the Deity, is in every view, the most interesting of all human speculations. In none, however, is it more so, than as it facilitates the belief of the fundamental articles of Revelation. It is a step to have it proved, that there must be something in the world more than what we see. It is a farther step to know, that, amongst the invisible things of nature, there must be an intelligent mind, concerned in its production, order and support. These points being assured to us by Natural Theology, we may well leave to Revelation the disclosure of many particulars, which our researches cannot reach, respecting either the nature of this Being, as the original cause of all things, or his character and designs as a moral governor: and not only so, but the more full confirmation of other particulars, of which, though they do not lie altogether beyond our reasonings and our probabilities, the certainty is by no means equal to the importance. The true theist will be the first to listen to any credi

we consider it: but in a moral view, I shall not, I believe, be contradicted when I say, that if one train of thinking be more desirable than another, it is that which regards the phenomena of nature with a constant reference to a supreme intelligent Author. To have made this the ruling, the habitual sentiment of our minds, is to have laid the foundation of every thing which is religious. The world thenceforth becomes a temple, and life itself one continued act of adoration. The change is no less than this: that, whereas formerly God was seldom in our thoughts, we can now scarcely look upon any thing without perceiving its relation to him. Every organized natural body, in the provisions which it contains for its sustentation and propagation, testifies a care, on the part of the Creator, expressly directed to these purposes. We are on all sides surrounded by such bodies; examined in their parts, wonderfully curious; compared with one another, no less wonderfully diversified. So that the mind, as well as the eye, may either expatiate in variety and multitude, or fix itself down to the investigation of particular divisions of the science. And in either case it will rise up from its occupation, possessed by the subject in a very different manner, and with a very different degree of influence, from what a mere assent to any verbal proposition which can be formed concerning the existence of the Deity, at least that merely complying assent with whichble communication of Divine knowledge. Nothose about us are satisfied, and with which we are too apt to satisfy ourselves, will or can produce upon the thoughts. More especially may this difference be perceived, in the degree of admiration and of awe, with which the Divinity is regarded, when represented to the understanding by its own remarks, its own reflections, and its own reasonings, compared with what is excited by any language that can be used by others. The works of nature want only to be contemplated. When contemplated, they have every thing in them which can astonish by their greatness; for of the vast scale of operation through which our discoveries carry us, at one end we see an intelligent Power arranging planetary systems, fixing, for instance, the trajectory of Saturn, or constructing a ring of two hundred thousand miles diameter, to surround his body, and be suspended like a magnificent arch over the heads of his inhabitants; and, at the other, bonding a hooked tooth, concerting and providing an appropriate mechanism, for the clasping and reclasping of the filaments of the feather of the humming-bird. We have proof, not only of both these works' proceeding from an intelligent agent, but of their proceeding from the same agent for, in the first place, we can trace an identity of plan, a connexion of system, from Saturn to our own globe: and when arrived upon our globe, we can, in the second place, pursue the connexion through all the organized, especially the animated, bodies which it supports. We can observe marks of a common relation, as well to one another, as to the elements of which their hahitation is composed. Therefore one mind hath planned, or at least hath prescribed, a general plan for all these productions. One Being hath been concerned in all.

Under this stupendous Feing we live. Our happiness, our existence, is in his hands. All we expect must come from him. Nor ought we to feel our situation insecure. In every nature, and in every portion of nature, which we can descry,

thing which he has learnt from Natural Theology, will diminish his desire of farther instruction, or his disposition to receive it with humility and thankfulness. He wishes for light: he rejoices in light. His inward veneration of this great Being will incline him to attend with the utmost seriousness, not only to all that can be discovered concerning him by researches into nature, but to all that is taught by a revelation, which gives reasonable proof of having proceeded from him.

But, above every other article of revealed religion, does the anterior belief of a Deity bear with the strongest force upon that grand point, which gives indeed interest and importance to all the rest

the resurrection of the human dead. The thing might appear hopeless, did we not see a power at work, adequate to the effect, a power under the guidance of an intelligent will, and a power penetrating the inmost recesses of all substance. I am far from justifying the opinion of those, who "thought it a thing incredible, that God should raise the dead:" but I admit, that it is first necessary to be persuaded that there is a God, to do so. This being thoroughly settled in our minds, there seems to be nothing in this process (concealed as we confess it to be) which need to shock our belief. They who have taken up the opinion, that the acts of the human mind depend upon organization, that the mind itself indeed consists in organization, are supposed to find a greater difficulty than others do, in admitting a transition by death to a new state of sentient existence, because the old organization is apparently dissolved. But I do not see that any impracticability need be apprehended even by these; or that the change, even upon their hypothesis, is far removed from the analogy of some other operations, which we know with certainty that the Deity is carrying on. In the ordinary derivation of plants and animals, from one another, a particle, in many cases, minuter than all assignable, all conceivable dimension; an aura, an effluvium, an