THE GOODNESS OF THE DEITY. 
289 
our eyes to the other end of the scale, namely, that part 
of it which is occupied by mankind enjoying the benefits 
of learning, together with the lights of revelation, there 
also, the advantage is all along 'probationary. Christianity 
itself, I mean the revelation of Christianity, is not only 
a blessing, but a trial. It is one of the diversified means 
by which the character is exercised: and they who require 
of Christianity, that the revelation of it should be univer¬ 
sal, may possibly be found to require, that one species of 
probation should be adopted, if not to the exclusion of 
others, at least to the narrowing of that variety which the 
wisdom of the Deity hath appointed to this part of his 
moral economy.* 
Now if this supposition be well founded; that is, if it be 
true that our ultimate, or most permanent happiness will 
depend, not upon the temporary condition into which we 
are cast, but upon our behavior in it; then is it a much 
more fit subject of chance than we usually allow or appre¬ 
hend it to be, in what manner the variety of external cir¬ 
cumstances which subsist in the human world, is distributed 
amongst the individuals of the species. “This life being 
a state of probation, it is immaterial,” says Rousseau, 
“what kind of trials we experience in it, provided they 
produce their effects.” Of two agents who stand indiffer¬ 
ent to the moral Governor of the universe, one may be ex¬ 
ercised by riches, the other by poverty. The treatment 
of these two shall appear to be very opposite, whilst in 
truth it is the same: for though, in many respects, there 
be great disparity between the conditions assigned, in one 
main article there may be none, viz. in that they are alike 
trials; have both their duties and temptations, not less ar¬ 
duous or less dangerous in one case than the other; so that 
if the final award follow the character, the original distribu¬ 
tion of the circumstances under which that character is 
formed, may be defended upon principles not only of jus¬ 
tice but of equality. What hinders, therefore, but that man¬ 
kind may draw lots for their condition ? They take their 
* The reader will observe, that I speak of the revelation of Christian¬ 
ity as distinct from Christianity itself. That dispensation may already 
be universal. That part of mankind which never heard of Christ’s name, 
may nevertheless be redeemed, that is, be placed in a better condition, 
with respect to their future state, by his intervention; may be the objects 
of his benignity and intercession, as well as of the propitiatory virtue of 
his passion? But this is not “ natural theology,” therefore I will not 
dwell longer upon it. 
