THE GOODNESS OP THE DEITY. 291 



turn its view to the condition of our own species, without 

 endeavouring to suggest to itself some purpose, some de- 

 sign, for which the state in which we are placed is fitted, 

 and which it is made to serve. Now we assert the most 

 probable supposition to be, that it is a state of moral proba- 

 tion ; and that many things in it suit with this hypothesis, 

 which suit no other. It is not a state of unmixed hap- 

 piness, or of happiness simply : it is not a state of designed 

 misery, or of misery simply : it is not a state of retribution : 

 it is not a state of punishment. It suits with none of these 

 suppositions. It accords much better with the idea of its 

 being a condition calculated for the production, exercise, 

 and improvement of moral qualities, with a view to a future 

 state, in which these qualities, after being so produced, 

 exercised and improved, may, by a new and more favour- 

 ing constitution of thmgs, receive their reward, or become 

 their own. If it be said, that this is to enter upon a reli- 

 gious rather than a philosophical consideration, I answer, 

 that the name of religion ought to form no objection, if it 

 should turn out to be the case, that the more religious our 

 views are, the moie probability they contain. The degree 

 of beneficence, of benevolent intention, and of power, ex- 

 ercised in the construction of sensitive beings, goes strongly 

 in favour, not only of a creative, but of a continuing care, 

 that is, of a ruling Providence. The degree of chance 

 which appears to prevail in the world requires to be recon- 

 ciled vvitii this hypothesis. Now it is one thing to maintain 

 the doctrine of Providence along with that of a future state, 

 and another thing without it. In my opinion the tv/o doc- 

 trines must stand or fall together. For although more of 

 this apparent chance, may perhaps, upon other principles, 

 be accounted for, than is generally supposed, yet a future 

 state alone rectifies all disorders ; and if it can be shown 

 that the appearance of disorder, is consistent with the uses 

 of life, as a preparatory state, or that in some respects it 

 promotes these uses, then, so far as this hypothesis may be 

 accepted, the ground of the difficulty is done away. 



In the wide scale of human condition, there is not per- 

 haps one of its manifold diversities, which does not bear 

 npon the design here suggested. Virtue is infinitely various. 

 There is no situation in which a rational being is placed, 

 from that of the best instructed Christian, down to the con- 

 dition of the rudest barbarian, which affords not room for 

 moral agency ; for the acquisition, exercise, and display of 

 voluntary qualities, good and bad. Health and sickness, 



