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are advantages in permitting events to chance, | place from the beginning of life, must, ex hype superior to those, which would or could arise ihesi, be previous to the merit or demerit of the from regulation. In all these cases also, though persons upon whom it falls, can it be better dis events rise up in the way of chance, it is by ap- posed of than by chance ? Parentage is that sort pointment that they do so.
of chance: yet it is the commanding circumstance In other events, and such as are independent of which in general fixes each man's place in civil human will, the reasons for this preference of un- life, along with every thing which appertains to certainty to rule, appear to be still stronger. For its distinctions. It may be the result of a benefiexample: it seems to be expedient that the period cial rule, that the fortunes or honours of the father of human life should be uncertain. Did mortality devolve upon the son; and, as it should seen, of a follow any fixed rule, it would produce a security still more necessary rule, that the low or laborious in those that were at a distance from it, which condition of the parent be communicated to his would lead to the greatest disorders; and a horror family; but with respect to the successor himsen, in those who approached it, similar to that which it is the drawing of a ticket in a lottery. Inequalia condemned prisoner feels on the night before his ties, therefore, of fortune, at least the greatest part execution. But, that death be uncertain, the of them, viz. those which attend us from our birth, young must sometimes die as well as the old. Also and depend upon our birth, may be left, as they were deaths never sudden, they who are in health are left, to chance, without any just cause for would be too confident of life. The strong and questioning the regency of a supreme Disposer of the active, who want most to be warned and events. checked, would live without apprehension or re But not only the donation, when by the necesstraint. On the other hand, were sudden deaths sity of the case they must be gifts, but even the very frequent, the sense of constant jeopardy ucquirability of civil advantages, ought, perhaps, would interfere too much with the degree of ease in a considerable degree, to lie at the mercy of and enjoyment intended for us; and human life chance. Some would have all the virtuous rich, be too precarious for the business and interests or, at least, removed from the evils of poverty, which belong to it. There could not be depend without perceiving, I suppose, the consequence, ance either upon our own lives, or the lives of that all the poor must be wicked. And how such those with whom we were connected, sufficient a society could be kept in subjection to governto carry on the regular offices of human society. ment has not been shown: for the poor, that is, The manner, therefore, in which death is made they who seek their subsistence by constant mato occur, conduces to the purposes of admonition, nual labour, must still form the mass of the comwithout overthrowing the necessary stability of munity; otherwise the necessary labour of life human affairs.
could not be carried on; the work would not be Disease being the forerunner of death, there is done, which the wants of mankind in a state of the same reason for its attacks coming upon us civilization, and still more in a state of refinement, under the appearance of chance, as there is for require to be done. uncertainty in the time of death itself.
It appears to be also true, that the exigencies of The seasons are a mixture of regularity and social life call not only for an original diversity of chance. They are regular enough to authorize external circumstances, but for a mixture of difexpectation, whilst their being, in considerable ferent faculties, tastes, and tempers. Activity and degree, irregular, induces, on the part of the cul- contemplation, restlessness and quiet, courage and tivators of the soil, a necessity for personal attend timidity, ambition and contentedness, not to say ance, for activity, vigilance, precaution. It is even indolence and dulness, are wanted in the this necessity which creates farmers; which world, all conduce to the well going on of human divides the profit of the soil between the owner affairs, just as the rudder, the sails, and the baland the occupier ; which by requiring expedients, last, of a ship, all perform their part in the naviby increasing employment, and by rewarding ex- gation. Now, since these characters require for penditure, promotes agricultural arts, and agricul- their foundation different original talents, different tural life, of all modes of life, the best, being the dispositions, perhaps also different bodily con-timost conducive to health, to virtue, to enjoyment. tutions; and since, likewise, it is apparently exI believe it to be found in fact, that where the soil pedient, that they be promiscuously scattered is the most fruitful, and the seasons the most con- amongst the different classes of society: can the stant, there the condition of the cultivators of the distribution of talents, dispositions, and the conearth is most depressed. Uncertainty, therefore, stitutions upon which they depend, be better made has its use even to those who sometiines complain than by chance ? of it the most. Seasons of scarcity themselves are The opposites of apparent chance, are connot without their advantages. They call forth stancy and sensible interposition; every degree of new exertions; they set contrivance and ingenui- secrei direction being consistent with it. Now, of ty at work; they give birth to improvements in constancy, or of fixed and known rules, we have agriculture and economy; they promote the in- seen in some cases the inapplicability: and incon. vestigation and management of public resources. veniencies which we do not see, might attend their
Again; there are strong intelligible reasons, application in other cases. why there should exist in human society great Ot' sensible interposition, we may be permitted disparity of wealth and station ; not only as these to remark, that a Providence, always and certain things are acquired in different degrees, but at the ly distinguishable, would be neither more nor less first setting out of life. In order, for instance, to than miracles rendered frequent and common. It answer the various demands of civil life, there is difficult to judge of the state into which this ought to be amongst the members of every civil would throw us. It is enough to say, that it would society a diversity of education, which can only cast us upon a quite different dispensation from belong to an original diversity of circumstances. that under which we live. It would be a total As this sort of disparity, which ought to take and radical change. And the change would deeply
affect, or perhaps subvert, the whole conduct of | know that it would be necessary to look for any human affairs. ' I can readily believe, that, other other account of it, than what, if it may be called circumstances being adapted to it, such a state an account, is contained in the answer, that events might be better than our present state. It may rise up by chance. But since the contrivances of be the state of other beings; it may be ours here-nature decidedly evince intention ; and since the after. But the question with which we are now course of the world and the contrivances of nature concerned is, how far it would be consistent with have the same author; we are, by the force of this our condition, supposing it in other respects to re-connexion, led to believe, that the appearance, un. main as it is ? And in this question there seem to der which events take place, is reconcilable with be reasons of great moment on the negative side. the supposition of design on the part of the Deity. For instance : so long as bodily labour continues, It is enough that they be reconcilable with this on so many accounts, to be necessary for the bulk supposition; and it is undoubtedly true,
that they of mankind, any dependency upon supernatural may be reconcilable, though we cannot reconcile aid, by unfixing those motives which promote ex- them. The mind, however, which contemplates ertion, or by relaxing those habits which engen- the works of nature, and, in those works, sees so der patient industry, might introduce negligence, much of means directed to ends, of beneficial efinactivity, and disorder, into the most useful occu- fects brought about by wise expedients, of conpations of human life; and thereby deteriorate the certed trains of causes terminating in the happiest condition of human life itself.
results; so much, in a word, of counsel, intention, As moral agents, we should experience a still and benevolence; a mind, I say, drawn into the greater alteration; of which more will be said un- habit of thought which these observations excite, der the next article.
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 pro without 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 enre, 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 fuiure state, in which cause obscurity, when applied to the interruption these qualities, after being so produced, exercised, ef 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 ihe 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 or fall together. For although more of this apat all then is the doctrine, if it neither alter our parent chance may perhaps, upon other principles, measures nor regulate our conduct? I answer be accounted for, than is generally supposed, yet again, that it is of the greatest use, but that it is a a future state alone rectifies all disorders: and if it doctrine of sentiment and piety, not immediately can be shown, that the appearance of disorder is at least) of action or conduct; that it applies to consistent with the uses of life as a preparatory the consolation of men's minds, to their devotions, state, or that in some respects it promotes these to the excitement of gratitude, the support of pa- uses, then, so far as this hypothesis may be actience, the keeping alive and the strengthening cepted, the ground of the difficulty is done away. of every motive for endeavouring to please our In the wide scale of human condition there is Maker; and that these are great uses.
not perhaps one of its manifold diversities, which OF ALL VIEWS under which human life has does not bear upon the design here suggested. ever been considered, the most reasonable in my Virtue is infinitely various. There is no situajudgment is that, which regards it as a state of tion in which a rational being is placed, from probation. If the course of the world was sepa- that of the best instructed Christian, down to the rated from the contrivances of nature, I do not condition of the rudest barbarian, which affords
not room for moral agency; for the acquisition, man world, is distributed amongst the individuals exercise, and display of voluntary qualities, good of the species. “This life being a state of proand bad. Health and sickness, enjoyment and bation, it is immaterial,” says Rousseau, " what suffering, riches and poverty, knowledge and kind of trials we experience in it, provided they ignorance, power and subjection, liberty and produce their effects." Of two agents who stand bondage, civilization and barbarity, have all their indifferent to the moral Governor of the universe, offices and duties, all serve for the formation of one may be exercised by riches, the other by character; for when we speak of a state of trial, poverty. The treatment of these two shall ap it must be remembered, that characters are not pear to be very opposite, whilst in truth it is the only tried, or proved, or detected, but that they same : for though, in many respects, there be are generated also, and formed, by circumstances. great disparity between the conditions assigned, The best dispositions may subsist under the most in one main article there may be none, riz. in depressed, the most afflicted fortunes. A West- that they are alike trials; have both their duties Indian slave, who, amidst his wrongs, retains his and temptations, not less arduous or less danger. benevolence, I, for my part, look upon as ainongst ous in one case than the other; so that is the final the foremost of human candidates for the rewards award follow the character, the original distribuof virtue. The kind master of such a slave, that tion of the circumstances under which that chais, he who, in the exercise of an inordinate autho-racter is formed, may be defended upon principles rity, postpones, in any degree, his own interest to not only of justice but of equality. What binhis slave's comfort, is likewise a meritorious cha- ders, therefore, but that mankind may draw lots racter; but still he is inferior to his slave. All for their condition? They take their portion of however which I contend for, is, that these desti- faculties and opportunities, as any unknown nies, opposite as they may be in every other view, cause, or concourse of causes, or as causes arting are both trials; and equally such. The observa- for other purposes, may happen to set them out; tion may be applied to every other condition; to but the event is governed by that which depends the whole range of the scalé, not excepting even upon themselves, the application of what they its lowest extreniity. Savages appear to us all have received. In dividing the talents, no rule alike; but it is owing to the distance at which was observed ; none was necessary : in rewarding we view savage life that we perceive in it no the use of them, that of the most correct justice. discrimination of character. make no doubt, The chief difference at last appears to be that but that moral qualities, both good and bad, are the right use of more talents, i.e. of a greater trust, called into action as much, and that they subsist will be more highly rewarded, than the right use in as great variety, in these inartificial societies, of fewer talents, i.e. of a less trust. And since, as they are, or do, in polished life
. Certain at for other purposes, it is expedient that there be least it is, that the good and ill treatment which an inequality of concredited talents here, as well, each individual meets with, depends more upon probably, as an inequality of conditions hereafter, the choice and voluntary conduct of those about ihough all remuneratory; can any rule, adapted him, than it does or ought to do, under regular to that inequality, be more agreeable, even to our civil institutions, and the coercion of public laws. apprehensions of distributive justice, than this is ? So again, to turn our eyes to the other end of the We have said, that the appearance of casualty, scale ; namely, that part of it which is occupied by which attends the occurrences and events of lue, mankind enjoying the benefits of learning, to not only does not interfere with its uses, as a gether with the lights of revelation; there also state of probation, but that it promotes these uses. the advantage is all along probationary. Chris Passire virtues, of all others the severest and tianity itself, I mean the revelation of Christianity, the most sublime ; of all others, perhaps, the most is not only a blessing, but a trial. It is one of the acceptable to the Deity; would, it is evident, be diversified means by which the character is exer- excluded from a constitution, in which happiness cised: and they who require of Christianity, and misery regularly followed virtue and vice. that the revelation of it should be universal, may Patience and composure under distress, afiliction, possibly be found to require, that one species of and pain; a steadfast keeping up of our contiprobation should be adopted, if not to the exclu- dence in God, and of our reliance upon his final sion of others, at least to the narrowing of that goodness, at the time when every thing present is variety which the wisdom of the Deity hath ap- adverse and discouraging; and (whal is no less pointed to this part of his moral economy.* difficult to retain) a cordial desire for the happi
Now if this supposition be well founded; that ness of others, even when we are deprived of our is, if it be true, that our ultimate, or our most per own: these dispositions, which constitute, pero manent happiness, will depend, not upon the haps, the perfection of our moral nature, would temporary condition into which we are cast, but not have found their proper office and olject in a upon our behaviour in it; then is it a much more state of avowed retribution; and in which, consefit subject of chance than we usually allow or quently, endurance of evil would be only submisapprehend it to be, in what manner the variety of sion to punishment. external circumstances, which subsist in the hu Again: one man's sufferings may be another
man's trial. The family of a sick parent is a * The reader will observe, that I speak of the revela: life, and not only these, but all the social virtues,
school of filial piety. The charities of domestic tion of Christianity as distinct from Christianity itself. The dispensation may already be universal. That part
are called out by distress. But then, misery, to of mankind which never heard of Christ's name, may be the proper object of mitigation, or of that he nevertheless be redeemned, that is, be placed in a better nevolence which endeavours to relieve, must be condition, with respect to their future state, by bis in really or apparently casual. It is upon such sufintercession, as well as of the propitiatory virtue of his ferings alone that benevolence can operate. For passion. But this is not "natural theology;" therefore were there no evils in the world but what were I will not dwell longer upon it.
punishments, properly and intelligibly such, be
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 of the intestines to the mesentery, the course of alleviated. that is to say, could not be remitted in the chyle into the blood, and the constitution of whole or in part, except by the authority which the sexes as extended throughout the whole of inflicted them, or by an appellate or superior autho- the animal creation. To these instances, the rity. This consideration, which is founded in our reader's memory will go back, as they are severalmost acknowledged apprehensions of the nature ly set forth in their places; there is not one of the of penal justice, may possess its weight in the number which I do not think decisive; not one divine counsels. Virtue perhaps is the greatest which is not strictly mechanical: nor have I read of all ends. In human beings, relative virtues or heard of any solution of these appearances, form a large part of the whole. Now relative which, in the smallest degree, shakes the concluvirtue presupposes, not only the existence of evil, sion that we build upon them. without which it could have no object, no material, But, of the greatest part of those, who, either to work upon, but that evils be, apparently at in this book or any other, read arguments to prove least, misfortunes ; that is, the effects of apparent the existence of a God, it will be said, that they chance. It may be in pursuance, therefore, and leave off only where they began; that they were. in furtherance of the same scheme of probation, never ignorant of this great truth, never doubted that the evils of life are made so to present them- of it; that it does not therefore appear, what is selves.
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. inuch 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 argnment 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, inight 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 they acquire new strength and lustre from the seems expedient, that mankind should be suscepti- discoveries of the learned.” If they had been altoble of this influence, when presented to them:gether abstruse and recondite, they would not that the condition of the world should not be such have found their way to the understandings of as to exclude its operation, or even to weaken it the mass of mankind; if they had been merely more than it does. "In a religious view, (however popular, they might have wanted solidity. we may complain of them in every other,) priva But, secondły, what is gained by research in tion, disappointment, and satiety, are not without the stability of our conclusion, is also gained from the most salutary tendencies.
it in impression. Physicians tell us, that there is a great deal of difference between taking a medicine, and the medicine getting into the constitu
tion. A difference not unlike which, obtains with CHAPTER XXVII.
respect to those great moral propositions, which
ought to form the directing principles of human Conclusion,
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 consider it: but in a moral view, I shall not, I we find attention bestowed upon even the m believe, be contradicted when I say, that if one nutest parts. The hinges in the wings of an train of thinking be more desirable than another, earwig, and the joints of its antennæ, are as highit is that which regards the phenomena of nature ly wrought, as if the Creator had nothing else ti with a constant reference to a supreme intelligent finish. We see no signs of diminution of care by Author. To have made this the ruling, the ha- multiplicity of objects, or of distraction of thought bitual sentiment of our minds, is to have laid the by variety. We have no reason to fear, therefore, foundation of every thing which is religious. The our being forgotten, or overlooked, or neglected. world thenceforth becomes a temple, and life it The existence and character of the Deity, is in self one continued act of adoration. The change every view, the most interesting of all human is no less than this: that, whereas formerly God speculations. In none, however, is it more so, was seldom in our thoughts, we can now scarcely than as it facilitates the belief of the fundamental look upon any thing without perceiving its rela- articles of Revelation. It is a step to have it tion to him. Every organized natural body, in the proved, that there must be something in the world provisions which it contains for its sustentation more than what we see. It is a farther step to and propagation, testifies a care, on the part of know, that, amongst the invisible things of nature, the Creator, expressly directed to these purposes. there must be an intelligent mind, concerned in We are on all sides surrounded by such bodies; its production, order, and support. These points examined in their parts, wonderfully curious ; being assured to us by Natural Theology, we compared with one another, no less wonderfully may well leave to Revelation the disclosure of diversified. So that the inind, as well as the eye, many particulars, which our researches cannot may either expatiate in variety and multitude, or reach, respecting either the nature of this Being, fix itself down to the investigation of particular as the original cause of all things, or his character divisions of the science. And in either case it and designs as a moral governor: and not only so, will rise up from its occupation, possessed by the but the more full confirmation of other particulars, subject in a very different manner, and with a of which, though they do not lie altogether beyond very different degree of influence, from what a our reasonings and our probabilities, the certainty mere assent to any verbal proposition which can is by no means equal to the importance. The be formed concerning the exisience of the Deity, true theist will be the first to listen to any crediat least that merely complying assent with which he communication of Divine knowledge. Nothose about us are satisfied, and with which we thing which he has learnt from Natural Theology, are too apt to satisfy ourselves, will or can produce will diminish his desire of farther instruction, or upon the thoughts. More especially may this dif- his disposition to receive it with humility and ference be perceived, in the degree of admiration thankfulness. He wishes for light: he rejoices in and of awe, with which the Divinity is regarded, light. His inward veneration of this great Being when represented to the understanding by its will incline him to attend with the utmost seriousown remarks, its own reflections, and its own ness, not only to all that can be discovered conreasonings, compared with what is excited by any cerning him by researches into nature, but to all language that can be used by others. The works that is taught by a revelation, which gives reasonof nature want only to be contemplated. When able proof of having proceeded from him. contemplated, they have every thing in them But, above every other article of revealed reliwhich can astonish by their greatness; for of the gion, does the anterior belief of a Deity bear with vast scale of operation through which our disco the strongest force upon that grand point, which veries carry us, at one end we see an intelligent gives indeed interest and importance to all the rest Power arranging planetary systems, fixing, for the resurrection of the human dead. The instance, the trajectory of Saturn, or constructing thing might appear hopeless, did we not see a a ring of two hundred thousand miles diameter, to power at work, adequate to the effect, a power surround his body, and be suspended like a mag- under the guidance of an intelligent will
, and a niticent arch over the heads of his inhabitants; power penetrating the inmost recesses of all suband, at the other, bending a hooked tooth, con
I am far from justifying the opinion of certing and providing an appropriate mechanism, those, who " thought it' a thing incredible, that for the clasping and relasping of the filaments of God should raise the dead :" but I admit, that it the feather of the humming-bird. We have proof, is first necessary to be persuaded that there is a not only of both these works proceeding from an God, to do so. This being thoroughly settled in intelligent agent, but of their proceeding from the our minds, there seems to be nothing in this prosame agent: for, in the first place, we can trace cess (concealed as we confess it to be) which an identity of plan, a connexion of system, from need to shock our belief. They who have taken Saturn to our own globe: and when arrived upon up the opinion, that the acts of the human mind our globe, we can, in the second place, pursue the depend upon organization, that the mind itself connexion through all the organized, especially indeed consists in organization, are supposed to the animated, bodies which it supports. We can find a greater difficulty than others do, in admitobserve marks of a common relation, as well to ting a transition by death to a new state of senone another, as to the elements of which their ha- tient existence, because the old organization is apbitation is composed. Therefore one mind hath parently dissolved. But I do not see that any implanned, or at least hath prescribed, a general plan practicability need be apprehended even by these; for all these productions. One Being hath been or that the change, even upon their hypothesis
, concerned in all.
is far removed from the analogy of some other Under this stupendous Being we live. Our operations, which we know with certainty that the happiness, our existence, is in his hands. All we Deity is carrying on. In the ordinary derivation expect must come from him. Nor ought we to of plants and animals, from one another, a particle, feel our situation insecure. In every nature, and in many cases, minuter than all assignable, all in every portion of nature which we can descry, conceivable dimension; an aura, an eflluvium, an