it humbled the pride of emperors; it confounded the wisdom of the philosophers; and introduced into the most civilized nations of the world a new principle of virtue and religion. This extraordinary influence and authority it has maintained for nearly eighteen hundred years; it has been looked up to as the certain and unerring road, not only to present, but future happiness; and is still regarded by the wise and good as a system founded by the gracious Saviour and Deliverer of mankind.. REV. T. ROBINSON.

SUPERSTITION AND ATHEISM CONTRASTED.

WHAT, I would ask, are the general effects of superstition and atheism upon the happiness and the conduct of mankind? Superstition, it is granted, has many direct sorrows, but atheism has no direct joys. Superstition admits fear mingled with hope, but atheism, while it excludes hope, affords a very imperfect security against fear. Superstition is never exposed to the dreary vacuities in the soul over which atheism is wont to brood in solitude and silence; but atheism is sometimes haunted by forebodings scarcely less confused, or less unquiet, than those by which superstition is annoyed. Superstition stands aghast at the punishments reserved for wicked men in another state; but atheism cannot disprove the possibility of such a state to all men, accompanied by consciousness, and fraught with evils equally dreadful in degree, and even in duration, with

those punishments. Superstition has often preserved men from crimes; but atheism tends to protect them from weaknesses only. Superstition imposes fresh restraints upon the sensual appetites, though it may often let loose the malignant passions; but atheism takes away many restraints from these appetites, without throwing equal checks upon those passions, under many circumstances which may excite them in the minds of its votaries. Superstition is eager from a vicious excess of credulity, but atheism is often obstinate from an excess of incredulity equally vicious. Superstition is sometimes docile from conscious weakness; but atheism is always haughty, from real or supposed strength. Superstition errs, and perverts only in consequence of error; but atheism rejects, and, for the most part, disdains to examine after rejection. Superstition catches at appearances, but atheism starts back from realities. Superstition may, in some favourable moment, be awakened to the call of truth; but atheism is generally deaf to the voice of that 66 charmer, charm she ever so wisely."

PARR.

THE DIVINE BENEVOLENCE.

WHEN God created the human species, either he wished their happiness, or he wished their misery, or he was indifferent and unconcerned about both.

If he had wished our misery, he might have made sure of his purpose, by forming our senses

to be so many sores and pains to us, as they are now instruments of gratification and enjoyment: or by placing us amidst objects so ill suited to our perceptions, as to have continually offended us, instead of ministering to our refreshment and delight. He might have made, for example, every thing we tasted, bitter; every thing we saw, loathsome; every thing we touched, a sting; every smell a stench, and every sound a discord.

If he had been indifferent about our happiness or misery, we must impute to our good fortune (as all design by this supposition is excluded) both the capacity of our senses to receive pleasure, and the supply of external objects fitted to produce it. But either of these (and still more both of them) being too much to be attributed to accident, nothing remains but the first supposition, that God, when he created the human species, wished their happiness; and made for them the provision which he has made, with that view, and for that purpose.

The same argument may be proposed in different terms, thus: Contrivance proves design; and the predominant tendency of the contrivance indicates the disposition of the designer. The world abounds with contrivances; and all the contrivances which we are acquainted with, are directed to beneficial purposes. Evil, no doubt, exists; but is never, that we can perceive, the object of contrivance. Teeth are contrived to eat, not to ache; their aching now and then is incidental to the contrivance, perhaps inseparable from it or even, if you will, let it be called a defect in the contrivance; but it is not the object

of it. This is a distinction which well deserves to be attended to. In describing implements of husbandry, you would hardly say of the sickle, that it is made to cut the reaper's fingers, though, from the construction of the instrument, and the manner of using it, this mischief often happens. But if you had occasion to describe instruments of torture or execution, This engine, you would say, is to extend the sinews; this to dislocate the joints; this to break the bones; this to scorch the soles of the feet. Here, pain and misery are the very objects of the contrivance. Now nothing of this sort is to be found in the works of nature. We never discover a train of contrivance to bring about an evil purpose. No anatomist ever discovered a system of organization calculated to produce pain and disease; or, in explaining the parts of the human body, ever said, This is to irritate; this to inflame; this duct is to convey the gravel to the kidneys; this gland to secrete the humour which forms the gout: If by chance he come at a part of which he knows not the use, the most he can say is, that it is useless; no one ever suspects that it is put there to incommode, to annoy, or to torment. Since then God hath called forth his consummate wisdom to contrive and provide for our happiness, and the world appears to have been constituted with this design at first; so long as this constitution is upholden by him, we must in reason suppose the same design to continue.

The contemplation of universal nature rather bewilders the mind than affects it. There is always a bright spot in the prospect, upon which

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.