remedy should be applied? Think again of temperance, and consider how difficult it would be for a creature without experience of error to know the golden medium.

Now if sin would certainly come at some time, it was better that it should come at the beginning, that, a remedy being applied, the creatures should be thereafter enlightened, humbled, and secured from sinning, for a blessed and holy eternity. Neither does it seem necessary that the whole should become thus fallen, but the experience of a part of the creation, may by this arrangement have been made sufficient for all. The same reasoning which applies to man, applies also to all created intelligences, however much above man ; and the greater the intelligence, if it be not infinite, the greater and more inveterate may be the error of pride. If such an intelligence should fall, subordinate beings beneath his influence would be involved with him: and both he and they would go on for ever from error to error, unless God should interpose. Hence it appears plainly impossible that God should create a universe perfect for eternity at first; but he may bring it to eternal perfection by the interposition of his power and wisdom. Is it not then most right and most probable that he should so interpose?

Thus it has been shown, that, while God is the orderer and disposer of evil, he is not in any sense

the author of it; and, at the same time, we have arrived at the conclusion, that there is an absolute necessity for some interposition of God's power and wisdom. There only remains a question regarding the best manner of interposing,-for the prevention, or the remedy of evil.

Now it is evident that the best method, and that which is most consistent with the glory of God, will be that, which unites the most effectual and permanent removal of sin, with the least possible invasion of the natural system of the universe. Thus we reduce the matter to a question of maxima and minima. And, as an interposition to prevent sin ever coming into the world at all, would be effectual only while immediately exercised, and of no avail after it was withdrawn, it follows, that such interposition would require to be continual and everlasting, and equally at every place throughout the universe, thus implying almost the subversion of the natural system. This method, therefore, is not to be approved so much as that, which, allowing the natural system its own operation, ordering and disposing the evil in the wisest manner, so as even to bring good out of evil,—and interposing once for its effectual remedy,-establishes to all eternity a perfect and holy moral government, under which the creatures shall for ever dwell in sinless and unbroken happiness.

If any one object to this, I wish not to argue on

a subject so lofty, but would only suggest, that, in my humble opinion, God must be a better judge of how he should interpose his power and wisdom, than any man can be. And if the claims of the Bible to be a revelation from him should turn out well founded, it will be best for us, in simplicity of mind, to receive Christ, as the wisdom of God, and the power of God for our salvation.

CHAPTER XXI.

MORAL RESULTS OF THE PRECEDING DOCTRINE OF HUMAN

AGENCY.

For

In the three preceding chapters, some difficulties attending the physical laws of human agency have been considered, and it appears, that, when properly explained, they are rather confirmations than objections. In what remains to be said upon the consequences of these laws, we shall henceforward assume a more direct method. we have demonstrated the reality of these laws, not as an ultimate object of curious speculation, but with a view to other important truths, which have their foundation in them. It will not be necessary to enter into lengthened arguments in support of any one of the following series of propositions, they succeeding as easy corollaries to the doctrines which have been established in the preceding part of this book.

PROPOSITION I. The belief of the understanding is the foundation of conduct. As a man believes so he acts. He will not labour unless he

believe that some desirable end will be thereby attained; such as, the procuring of some good, the satisfaction of some friend whom he would oblige, the fulfilment of some obligation to a superior, the gratification of some passion or fancy of his own, or the making of some experiment. Also his conduct will vary according to what he believes to be the best objects; if the gratification of revenge, he will seek it watchfully,-if the amassing of wealth, he will pursue it diligently,—if ambition, literary distinction, love, fashionable accomplishments, admiration, or science and extensive knowledge, or pleasure, or the public good, or virtue, piety, godliness, life and immortality, — he will seek after that object, which in his heart he believes to be the best and most desirable. Again, his conduct, in the pursuit of any one of these objects, will vary according to what he believes to be the best means of attaining it. Thus, supposing he make wealth the best object, in pursuing it he will be cautious, plodding, and frugal, or dashing, adventurous, and speculative, according as he believes the one or the other to be the best and readiest way of making rich. of making rich. Thus also, if the favour of God be his object, he will be attentive to the building of altars, the formal offering of sacrifices, it may be his own bleeding children, the mangling of his own flesh, and the regular attendance of the temple of his gloomy God, - or he will think much of the counting of