experience and observation, to others with comparatively small force and efficacy. Minds, however, which fully acknowledge primary convictions of moral truth, may feel difficulties in raising a superstructure, and admitting as true what is established by inferior, though really sufficient evidence: and it is with a hope of removing, or at all events lessening such difficulties, that these pages are written: it is with a view of inducing those who cling to the love of mathematical demonstration, and yet cannot but recognize great elements of moral truth, to extend their views. If they will but seriously consider how far it may be proper for them, as rational beings, to enlarge the sphere which has hitherto bounded their acceptance of truth, they may perhaps be led to give their full assent to propositions, which, though heretofore they have been accustomed to consider probable, they have still not esteemed certain.

But to return. "If there be (the inquirer may proceed) an eternal state intended for man, would it not be agreeable to God's character, that the same law of judging upon highly probable evidence should be established with regard to matters of highest, i.e. eternal interest? In temporal affairs we see various degrees of interest: this principle however of judgment is

applicable to all. If it were extended, so as to have reference to the things that are eternal, still there would be merely a continuation of the same rule; there would be exhibited but a uniformity in the character of the Lawgiver.

"Is not the law then so extended? And may we not believe that God having appointed this law, would (according to His usual dealings with men in matters of minor consequence) take care that it led to truth in an affair of such surpassing importance? That He would not, in fact, allow His creatures thereby to be trifled with and mocked? May we not therefore reasonably trust, that experience will ultimately shew its sufficiency, and verify the conclusions which we may obtain in regard to a future state?"

CHAPTER IX.

A FUTURE JUDGMENT.

ACKNOWLEDGMENT OF THE

TRUTH OF CHRISTIANITY.

OUR inquirer therefore, being now as it were armed with certain weapons and instruments for further investigation; appreciating and confiding in their efficacy; knowing how to use them; and from what he has already obtained, stimulated to renewed exertion; he is aided (say) by the encouragement and assistance of friends, and by the published productions of the learned:

"God (he may argue) has manifestly given various laws to men; and has indicated His intention with sufficient clearness and precision, that those laws should be obeyed. But what are likely to be the consequences of obedience or disobedience? How far is this alleged doctrine of human responsibility true? Where is man held answerable, if answerable? In this world, or in a future state, if there be such a state, or in both?"

With reference then to these ideas of a future

E

existence and of retribution, we may conceive him first to look only to the evidence afforded independently of revelation. Such evidence, though it shews a prospect not clear and bright, does still exhibit one not altogether obscure.

"The sense of justice (he may say) is a principle deeply implanted in the human heart. Intimately connected with this are the notions of good-desert and ill-desert. Moreover experience shews that what may be called moral retributions do very frequently take place in this world: such in fact is, in numberless instances, a part of the course and constitution of nature, i. e. of the general economy and government of the dispensation under which we live.* From such cases may we not be allowed to infer, that they at all events shew a tendency to what our sense of good-desert and ill-desert leads us to expect, viz. the administra

*The heathen poet saw this:

Raro antecedentem scelestum

Deseruit pede Pœna claudo.-HOR. OD. III. 2. 31.

† From the constitution and circumstances of men, Butler shews the natural tendency of virtue or vice to produce happiness or misery in the present world. To this the obstacles are but accidental. Observation of results confirms his argument. These things mark the character of the Divine government; they are 66 a declaration of the Author of nature for virtue and against vice" above the moral nature which He has given us."

over and

tion of final retribution? Doubtless there are cases where we are not able to perceive any such tendency, where vice is apparently prosperous and triumphant, virtue dejected and despised. Be it remembered however, that we do not yet know the whole issues and consequences of things. But admit that on the one hand this success and triumph, on the other this dejection and depression, continue to the end of life: have we not hence an argument strengthening the expectation of a future state; because our notions of good-desert and ill-desert being what they are, and being encouraged by what we observe of the tendencies of things, we are induced to inquire whether what is imperfect will not at length probably be consummated? Since it is not consummated in the present state (in which in fact how many things are similarly imperfect and immature!) will it not be consummated in a future life? i. e. will not justice at length be done in another world? That is, will there not be a future state, and a final retribution therein ?"

Our inquirer may illustrate this argument for a future state, arising from a consideration of the tendencies of things, as Dugald Stewart has done, by a most remarkable quotation from Dr. Ferguson. "If the human foetus (he says) were