the eye rests; a single example, perhaps, by which each man finds himself more convinced than by all others put together. I seem, for my own part, to see the benevolence of the Deity more clearly in the pleasures of very young children than in any thing in the world. The pleasures of grown persons may be reckoned partly of their own procuring; especially if there has been any industry, or contrivance, or pursuit, to come at them; or if they are founded, like music, painting, &c. upon any qualification of their own acquiring. But the pleasures of a healthy infant are so manifestly provided for it by another, and the benevolence of the provision is so unquestionable, that every child I see at its sport, affords to my mind a kind of sensible evidence of the finger of God, and of the disposition which directs it.

But the example which strikes each man most strongly, is the true example for him: and hardly two minds hit upon the same; which shows the abundance of such examples about us.

We conclude, therefore, that God wills and wishes the happiness of his creatures. And this conclusion being once established, we are at liberty to go on with the rule built upon it, namely, "that the method of coming at the will of God, concerning any action, by the light of nature, is to inquire into the tendency of that action to promote or diminish the general happiness."

PALEY.

ON DEATH.

CHILDREN of men! it is well known to you, that you are a mortal race. Death is the law of your nature, the tribute of your being, the debt which all are bound to pay. On these terms you received life, that you should be ready to give it up when Providence calls you to make room for others, who, in like manner, when their time is come, shall follow you. He who is unwilling to submit to death, when Heaven decrees it, deserves not to have lived. You might as reasonably complain that you did not live before the time appointed for your coming into the world, as lament that you are not to live longer, when the period of your quitting it is arrived. What Divine Providence hath made necessary, human prudence ought to comply with cheerfully. Submit, at any rate, you must; and is it not much better to follow, of your own accord, than to be dragged reluctantly, and by force? What privilege have you to plead, or what reason to urge, why you should possess an exemption from the common doom? All things around you are mortal and perishing. Cities, states, and empires have their periods set. The proudest monuments of human art moulder into dust. Even the works of nature wax old and decay. In the midst of this universal tendency to change, could you expect that to your frame alone a permanent duration should be given? All who have gone before you have submitted to the stroke of death. All who have come after you shall undergo the same

fate. The great and the good, the prince and the peasant, the renowned and the obscure, travel alike the road which leads to the grave. At the moment when you expire, thousands throughout the world shall together with you be yielding up their breath. Can that be held a great calamity which is common to you with every thing that lives on earth; which is an event as much according to the course of nature as it is that leaves should fall in autumn, or that fruit should drop from the tree when it is fully ripe?

The pain of death cannot be very long, and is probably less severe than what you have at other times experienced. The pomp of death is more terrifying than death itself. It is to the weakness of imagination that it owes its chief power of dejecting your spirits; for when the force of the mind is roused, there is almost no passion in our nature but what has showed itself able to overcome the fear of death. Honour has defied death; love has despised it; shame has rushed upon it; revenge has disregarded it; grief a thousand times has wished for its approach. Is it not strange that reason and virtue cannot give you strength to surmount that fear, which, even in feeble minds, so many passions have conquered? What inconsistency is there in complaining so much of the evils of life, and being at the same time so afraid of what is to terminate them all! Who can tell whether his future life might not teem with disasters and miseries, as yet unknown, were it to be prolonged according to his wish! At any rate, is it desirable to draw life out to the last dregs, and to wait till old age pour upon you

You

its whole store of diseases and sorrows? lament that you are to die; but, did you view your situation properly, you would have much greater cause to lament if you were chained to this life for two or three hundred years, without possibility of release. Expect, therefore, calmy that which is natural in itself, and which must be fit, because it is the appointment of Heaven. Perform your

duty as a good subject to the Deity, during the time allotted you; and rejoice that a period is fixed for your dismission from the present warfare. Remember that a slavish dread of death destroys all the comfort of that life which you seek to preserve. Better to undergo the stroke of death at once, than to live in perpetual misery from the fear of dying.

BLAIR.

ON A PARTICULAR PROVIDENCE. IN asserting then our belief in a particular Providence we maintain that, wherever we are, there is the Almighty with us, surrounding us with his boundless presence, including and penetrating every part of our substance, and searching the most secret recesses of our heart with his unerring eye; foreseeing, through an infinite series of causes, the things that ever shall be, as though they now are; ordaining events apparently the most casual and fortuitous, and directing every contingency in human affairs. No circumstance too small, no accident too trifling for his omniscience to foresee, or for his omnipotence to control; but all conspiring to form a part in

his incomprehensible scheme of universal government. Now that the Almighty regards events as they pass, inasmuch as they are not hid from his general view, he who disbelieves in a particular Providence, will not deny: but if he regards them only as a spectator, and not as a director, he regards them not as a moral governor, he regards them in a manner unworthy of the Deity. But here the objection lies; shall the great God, whose habitation is in seats of endless bliss, con- . descend to look down upon this frail and miserable world, to watch the appetites, to govern the passions of every sinful creature, and to direct the course of every fortuitous event in human life? Shall we reason thus of the Almighty, of that great Being whose presence necessarily pervades every particle of created matter? Where is the spot in this lower world on which his eye is not fixed, where is that space into which his presence is not infused? Is there a thought in our hearts which he has not "understood long before?" As then he is omnipresent, what event can have escaped his sight; as he is omniscient, what contingency can have escaped his preknowledge? As he is a moral governor, for his moral government in some sort no one can deny, will he not necessarily direct every event to the furtherance and support of that administration? Do we suppose that the government of God is conducted on the same principles, and in the same manner, as the government of man? In all human affairs events arise in contradiction to the preconceived ends even of the wisest governors; they arise in no order of connexion, often without