If the reader should not clearly enough see the difficulty of inventing and planning an universe from nothing, nor the wondrous foresight and comprehensive wisdom, that was necessary for fitting an almost infinite number of things to one another, in such a manner, that every particular should answer its particular end, and fill its particular place at the same time that it should contribute to promote various other designs; if the depth of Wisdom, which has produced all this, does not sufficiently appear to the reader, let him try to form a plan of a new world, quite different from all that he knows of in the present universe, in which none of our elements, nor light, nor animal life, nor any of the five senses, nor respiration, nor vegetation shall have any place. And when he has used his utmost efforts, and put his invention upon the utmost stretch, and finds that he cannot form a shadow of one single idea, of which the original is not drawn from na ture; then let him confess his own weakness, and adore that boundless Wisdom, which has produced, out of its own infinite fertility of invention, enough to employ, and to confound the utmost human sagacity.

Have not the most acute penetration, and indefatigable industry of the wise and learned of all ages, been employed (and how could they more worthily) in searching out the wonderful works of the Almighty Maker of the universe? and have they yet found out one single article to the bottom? Can all the philosophers of modern times, who have added to the observations of the ancients, the discoveries made by their own industry and sagacity; can they give a satisfying account of the machinery of the body of a fly, or a worm? Can they tell what makes two particles of matter cohere? Can they tell what the substance of a particle of matter is? Is the science of physiology, delightful and noble as it is, and worthy of the study of angels, is it carried any farther than a set of obser vations, wonderful indeed and striking, but as to real causes, and internal natures, altogether in the dark? How do we admire, and justly, the exalted genius of our seemingly inspired philosopher, for going a pitch beyond the sagacity of all mankind in discovering the laws, by which the vast machine of the world is governed? Yet he modestly owns the cause of attraction and gravitation to lie too deep for

his penetration. How do we stand astonished at the acute. ness of a mind, which could pursue calculations to a de gree of subtilty beyond the reach of by far the greatest part of mankind to follow him in, even after he has shown the way? What then ought we think of that Wisdom, which in its meanest productions baffles the deepest pene tration of a capacity, whose acuteness baffles the general understanding of mankind?

From the consideration of the wisdom we trace in the natural world, it is manifest, past all doubt, that the moral system (for the sake of which that of nature was brought into existence) is under the same conduct, and will hereafter appear to be a scheme altogether worthy of God. For either both, or neither, must be the contrivance of Divine Wisdom. We cannot conceive of God as partly, or by halves, but wholly, the Creator and Governor of all beings, natural and moral. And if so, we may be assured, that, as in the system of nature, final causes are fitted to produce their effects, and every part of the machine of the world is properly adjusted to its place and purpose; so in the moral, every rational being will be determined to the state and place he is found fit for; the good to happiness, and the wicked to punishment; the highly elevated and purified mind to a high and eminent station, and the cor. rupt and sordid to shame and misery; the soul, which has perfected its faculties, and refined its virtues, by imi tation of the Divine Perfections, to the conversation of angels and the beatific vision of God, and that which has by vice debauched and sunk itself below the brutes, to the place of demons and fallen spirits. And all this may probably proceed as much according to the original con stitution of things, as a cause produces its effect in the natural world; as fire produces the dissipation of the parts of combustible substances; as nourishment tends to the support of animal life; and as matter tends to decay. So that the only thing which hinders a wicked embodied mind from being now in torments, may be, its being still embodied, and not yet let out into the world of spirits, where a new and dreadful scene will of course immediately open upon it, as soon as it comes to be divested of the earthly vehicle, which now conceals those invisible horrors, and protects it from its future tormentors. And

in the same manner, the virtuous and exalted mind would be now in a state of happiness, if it were not prevented from the commerce of blessed spirits, and the view of the invisible world, by the impenetrable veil of flesh which surrounds it. But this supposition does not at all affect the doctrine of positive rewards and punishments, nor of separate places appointed for receiving the good, and the wicked, after the final judgment.

If we find the mere material system of nature to be wrought by a degree of wisdom, altogether beyond our comprehension, it would be madness to suppose that we shall ever have sagacity enough to baffle the Divine Scheme in the moral government of the world; that we shall be able to contrive any way of escaping from the punishment we may deserve. No. His counsel will stand; and he will do all his pleasure. It will not be in our power to deceive his penetration, to get out of his reach, or to defend ourselves against his justice.

To frame some idea of the Divine Goodness in the creation of the world, it will be necessary to go back in imagination to the ages which preceded all creation, if such there were, or, however, to those, which were prior to the production of our world. Let us then view the awful Majesty of heaven, surrounded with ineffable glory, and enthroned in absolute perfection, beyond conception blessed in the consciousness of unbounded plenitude. What motive could influence him, who already enjoyed complete perfection and happiness, to call unsubstantial nothing into existence? What could be the views of infinite Wisdom in speaking a world into being? No prospect of any addi tion to his own perfection or happiness: for that which was already infinite, what addition could it receive? Could the adorable Creator propose to be more than infinitely perfect and happy? it is evident, his sole view must have been to the happiness of the creatures he was to produce. His own was ever, and ever must be, unbounded, undi minished, and unchanged. The addition of happiness therefore, which was to be produced, was to be bestowed upon those who were not yet created. Does then Divine Goodness extend to that which has no existence? Does the universal Parent think of what is not? We, poor, narrow souls! think it a mighty stretch of benevolence, if

we can bring ourselves to regard with some measure of affection those of our fellow-creatures, who stand most nearly connected with us; in loving whom, we do little. more than love ourselves, or love our friends and relations for our own sakes. If there be a mind yet more generous, it may take in its country, or the human species. A benevolence still more extensive may perhaps enlarge itself so wide, as to comprehend within its generous embrace the various orders of being which form the universal scale; descending from the flaming seraph to the humble reptile. Nor indeed can any mind sincerely love the Almighty Maker, and hate, or despise any of the works of the same hand, which formed itself. But the Divine Benevolence is as far beyond all this, as infinitude is larger than any limited space. How peevish, and apt to take offence at every trifling injury, are narrow-hearted mortals! Yet what are the insults, our fellow-worms can offer us, when compared with the atrociousness of an offence committed by the dust of the earth against the infinite Majesty of the universe? Though the Omniscient Creator from eternity foresaw, that the creatures he was to form, would prove rebellious and disobedient; that they would violate all his wise and sacred laws, and insult his sovereign honour, as Governor of the world; has he grudged to give them existence; to bestow upon them a temporary happiness; to make his sun shine, and his rain descend on all promiscuously; and put it in the power of all to attain perfection, happiness and glory? What neglect of every duty and obligation; how many acts of fraud, oppression, and cruelty; how many horrid execrations, and infernal blasphemies, does every day record against the daring race of men around the world? Yet seldom does the Divine vengeance break loose upon the impious offenders. Our wicked species, if there were no other lawless order of creatures in the universe, are ever offending. And yet the thunder seldom strikes the guilty dead. Earthquakes and inundations are rarely let loose. A few cities purged by fire, and a world cleansed by a deluge once in six thousand years, serve just to put unthinking mortals in remembrance that there is a power above them. So that every moment of the duration of the world is an universal witness declaring to all the nations of the earth, in a language distinctly intelligi

ble to all, the goodness of the Maker and Governor of the universe. At the same time that the prince of angels receives from the immediate communications of the Divine Goodness, beatitude past utterance, the humble peasant rejoices in his bounty, with which the fields are enriched, and the fair face of nature is adorned. Even the lonely savage in the wilderness, the sordid reptile in the dust, and the scaly nations, which people the unfathomable deep, all taste of the bounty, and are supported by the unlimited goodness of the Universal Parent, who opens his unwearied hand liberally, and satisfies every living soul.

If human understanding apprehends any thing according to truth and right, the benevolent character is the proper object of the love of every rational mind, as the contrary is the natural object of aversion. If every human, or other finite mind, is more or less amiable, according as it has more or less of this excellent disposition; it is evident, that Infinite Goodness is infinitely amiable. Who is he, that pretends to think and reason, and has no pleasure in contemplating the Divine Goodness? Who can reflect upon such goodness, and not admire it? Who can admire and not endeavour to imitate it? Who can imitate it, and not be an universal blessing? Who can be an universal blessing, and not be happy?

If the Divine Goodness be evidently disinterested, it being impossible that the smallest happiness should, from any enjoyed by the creatures, be added to that of the Creator, which is necessarily infinite; it is plain, what makes real and perfect goodness of disposition in any mind, viz. A propensity to contribute to the happiness of others, without any view to self-interest. In so far as a view to ones' own happiness is the motive to his exerting him. self for the good of his fellow-creatures, in so far it has less of the truly worthy and commendable in it. For selflove, being merely instinctive, has nothing praise-worthy. And to promote the happiness of others for the sake of adding to one's own, is what the most selfish and sordid character is capable of. To be truly benevolent, is to imitate the Deity; to do good for the sake of doing good; to be bountiful from the disposition of the mind, from universal love and kindness, from rational considerations