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    no other ; and that provision must have been made for retaining * them in this order before that state , which we call health , could be produced in any creature whatever , can it be any wonder that there are always a few

    individuals that do not enjoy health ? The only wonder seems to be that any one should enjoy it . Indeed , it appears absolutely impossible to account for the general diffusion of health on any other supposition but this , that a degree of power athd wisdom far above

    our comprehension , directed by benevolfence , which extends to every living creature , must have been exerted by the great Giver of life . This conclusion will be considerably strengthened by reflecting that the organization of our bodies is such as to have a natural

    tendency to rectify any partial derangement of its parts ; that where this derangement is too great to ftdmit of being perfectly restored , it is so ordered that custom alone has a natural tendency to lessen the pain

    attending it ; that many things which , at the moment , were considered as great misfortunes , have really been blessings in disguise ; and , lastly , that hope which closes the wounds of present pain and suffering has been given to all . And if we-take into

    consideration the circumstance that even those parts of the present system of things which at first sight appear to militate most strongly against this supposition , when properly examined , either become arguments for it or at most are neutral ; the conclusion that the Supreme Being is a benevolent being becomes quite irresistible .

    Again , as we are entirely dependent upon his power , and cannot possibly avoid detection if we do any thing contrary to his will , does it not necessarily follow that it is our interest to endeavour to please him ? But when we reflect that his benevolence induces

    him to care for us , eveti as a father for his son , ought we not to feel love and gratitude for such endearing kindness , and to make his will the rule of our conduct , to endeavour to obey him in all things ? These are « few of those maxims which have been called religious truths .

    t 111 * ^ V *• a — ~ mm . m Thi 3 brief view of the subject , and of the mode of driving at the conclusions , wttk I believe , be sufficient to « hew that the evidence for the truths

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    connected with natural religion hat the same foundation as the evidence for moral truths $ with this difference only , that it requires ^ much more extensive examination of the works of nature to enable us to draw correct conclusions .

    But to be satisfied of the truth of divine revelation , to be a Christian from conviction and not from prejudice or the force of example or education , requires a still more varied and extensive view of things . The existence of the Supreme Being must be

    firmly established as before ; that he is powerful , wise and benevolent , must be shewn to be probable . The state of mankind at distant periods of the world must be inquired into . The insufficiency of reason , in the early ages of mankind , to serve as a guide ,

    and the wisdom and goodness of giving to man more explicit directions by which to regulate his conduct , and of setting before him stronger motives to action , must be clearly shewn . The necessary tendency of these directions ,

    if followed , to increase his happiness , must next be made to appear . And , lastly ,, the evidence thu ^ such directions were actually given , and have been preserved uncontaminated by any foreign admixture , must oe earefulljr examined .

    Before I quit this subject , allow me to observe , that , even supposing an individual after the most , diligent inquiry should not be able to giye his assent to the truth of revelation , \ % by no means follows tliat he reaps no benefit from it ; for , if the truths

    revealed be of such a nature that reason , although it did not of itself discover them , decidedly approves of them when thus brought to light , such truths have evidently all the force of the dictates of natural religion and are equally binding , and consequently

    he thus becomes possessed of addibe thus becomes possessed of additional lights to guide him in the paths of virtue and happintess . And this circumstance clearly " shews of , what incalculable advantage revelation may have , been , even to those parts of . the world where it is not received , as of

    divine authority * . Having finished the examination of the yagioq * kinds of truths , and / ot the nature of the evidence on which we give our assent to them ; we are better prepared to appreciate the value

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    Essay en Truth * 2 Gf

• Citation
  • Monthly Repository (1806-1838) and Unitarian Chronicle (1832-1833), May 2, 1823, page 267, in the Nineteenth-Century Serials Edition (2008; 2018) ncse-os.kdl.kcl.ac.uk/periodicals/mruc/issues/vm2-ncseproduct1784/page/11/