(that is impossible), but to render persons prosperous, even though they be wicked; and afflicted, even though they be righteous; and to the rewarding some actions, though vicious, and punishing others, though virtuous. But where this takes place, there is a sort of violence done to our natural constitution; the voice of nature still declares itself on virtue's side;—and we acknowledge that such disorder is brought about by the perversion of some natural passion, which had been implanted in us for good.

Hence, we have a declaration, in some degree of present effect, from Him who is supreme in nature, which side He is of,-a declaration for virtue, and against vice. And so far as a man is true to virtue, veracity, equity, justice, and charity, so far he is on the side of the Divine administration, and co-operates with it; and hence arise to him a satisfaction, a sense of security, and a hope of something further.

V. This hope is confirmed by the moral tendencies discernible in nature, to produce good or bad effects from virtue or vice, even more than is done in fact ;— these tendencies being often thwarted by accidental They are indeed obvious as to individuals. But it may require some elucidation to show, that social power, when under the direction of virtue, has a necessary tendency to prevail over opposite power, not under such direction: just as power directed by reason

causes.

7

that 14 ported or directed by such principies, is vague

*. Jugl lose, then, the dispensations of Providence and actions store world, to be analogous to the visible, so virtuous ire only parts of one uniform scheme: then d roommusí ve a hatural tendency throughout the aniin power directed by Virtue, to prevail over the Petnery ; just as Reason has a tendency to prevail

prase force. But (as has been shown in the rit, so in the former also, there must be a certain Horta att power on the side of Virtue: there must ron, and opportunity, and means for its deveincewhite, salon, and action. Indeed, less power, directedi ue, could prevail over much greater, not so

; and even now, on earth, there may be suffwa+f the good to prevail over the bad, if dream— es;ermitted the former to recognise each ocher

te. But the shortness of life, and other causes. **** virtue its full scope: and prevent its tendency ing carried into full efect. Virtue is here mid has to contend with dieties and costacies: may be removed in another state, so that there * completely prevail. And if the soci be immorand this state progressive to a future one, as childre age, this prevalence of Virtue in a

probable, and encouraging by way of

has a tendency to prevail over mere brute force. Man is the acknowledged governing animal upon earth,— though the whole sum of the strength of brutes may be greater than that of mankind; and this superiority is not accidental, but arises from the natural tendency of Reason.

But, though this be the acknowledged natural tendency of Reason, yet to establish its actual superiority in power over brute force, there must be a certain proportionate power on the side of reason; otherwise, it might be overborne; and there must be also opportunities and means for reasonable beings to unite and combine together; otherwise, they might be crushed individually. Moreover, a conjuncture of accidents might, in some cases, give brute force the superiority; as, likewise, a headlong fury, or a sort of lucky rashness, might disconcert all reasonable precautions. And hence, though reason hath not necessarily the absolute superiority in all cases; yet, wherever the contrary happens, it is an admitted INVERSION of things; and Reason, after all, has an acknowledged tendency to prevail over brute force, though circumstances may thwart it.

Now, Virtue in society has a like tendency to procure superiority and power, by rendering public good an object to every one,-exciting each to promote it, and uniting their strength, specially by the bonds of veracity and justice. All benevolence, or public spirit,

not supported or directed by such principles, is vague and uncertain.

Suppose, then, the dispensations of Providence and the invisible world, to be analogous to the visible, so that both are only parts of one uniform scheme; then there must be a natural tendency throughout the universe, for power directed by Virtue, to prevail over the contrary; just as Reason has a tendency to prevail over brute force. But (as has been shown in the latter, so in the former also,) there must be a certain proportionate power on the side of Virtue: there must be time, and opportunity, and means for its developement, union, and action. Indeed, less power, directed by virtue, could prevail over much greater, not so directed; and even now, on earth, there may be sufficient of the good to prevail over the bad, if circumstances permitted the former to recognise each other and unite. But the shortness of life, and other causes, deny to virtue its full scope: and prevent its tendency from being carried into full effect. Virtue is here militant, and has to contend with difficulties and obstacles; these may be removed in another state, so that there it may completely prevail. And if the soul be immortal, and this state progressive to a future one, as childhood to mature age, this prevalence of Virtue in future state is probable, and encouraging by way of example.

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