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    we think , have been elicited by any method of induction ; though , being true , it affords so clear an explanation of all facts apparently inconsistent , of all arrangements seemingly discordant , that it is very natural to conclude that such an explanation must have suggested itself , if it had not been revealed . Dr . Crombie ascribes greater weight to these arguments than we do . We wish we could examine his reasonings on each of them , for no

    subject is more important to a particular class of persons ; and few are more interesting . But it is impossible to go into the subject at greater length . Few , if any , persons , we would hope , under the conviction that death is at hand , capable of reviewing the course of their lives , and of estimating the nature and compass of their powers , seriously believe that a future existence is impossible or improbable . The difference ( to be accounted for as well as lamented ) is between the involuntary , vacillating comparison of

    probabilities of the Sceptic ; the obscure though stable convictions of the Deist ; and the full , definite , and animating expectation of the Christian . The Atheist may consign himself to annil > i > ation ; the Sceptic may jest about Styx and its ferryman , or may anxiously stretch his gaze into the obscure regions whose hues and forms may prove as unreal as the dreams which precede the insensibility of sleep ; the Deist may awak with the composure of hope and trust the revelation of a scene of whose reality he is assured ; but to the

    Christian that revelation is begun : its " visioned glories half appear ; " and whatever naay be his condition there , that such a world is opening upon him , he cewi no more doubt than that his mortal existence is drawing to a close . The convictions of the Christian and the Deist appear to be based © n a revelation ; those of the Atheist and Sceptic to be held in defiance of k ; and the natural arguments for a future state seem to have no influence in lessening the differences of the opposing systems .

    It surprises us to perceive the frequent reference made by our author to instinctive principles * He has shewn himself so acute in detecting those errors in philosophy which arise from the tendency to multiply principles , that we wonder when we ftnd him ascribing the belief of the connexion between cause and effect , the exercise of benevolence , the love of life , conscience , resentment , gratitude , and other passions and affections , to so many instinctive principles . It appears that he confounds instinctive with what

    are commonly called natural principles ; those which are inherent at birth , with those which are afterwards formed in every mind by influences which act universally . While the happiness of life universally preponderates over its miseries , the love of life will * be universal : and if , in any particular case , its miseries preponderate * the love of life will give way to the desire of death . If it were not so * we must deny the sanity of every suicide , from the noble

    Roman to the degraded Hindoo widow . From a review of the moral influences to which the whole human race is subjected , it might be anticipated that a strong general resemblance , accompanied with minor differences , would subsist in the operation of conscience in nations and individuals ; which we find to be the fact : whereas , if the principle were instinctive , no such-differences could exist . The author expresses himself with some

    indignation against those who ^ teach that benevolence grows out of selfishness , and is the result of early association , originating in the nursery or the school-room . We hope we are-not " ever anxious to degrade the character of man / ' yet we avow such to be our belief ; and , in the whole economy of Providence , there is no process which more powerfully excites our admiration and gratitude than that by which the selfish principle is

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    Crombie * * Natural Theology . 227

• Citation
  • Monthly Repository (1806-1838) and Unitarian Chronicle (1832-1833), April 2, 1830, page 227, in the Nineteenth-Century Serials Edition (2008; 2018) ncse-os.kdl.kcl.ac.uk/periodicals/mruc/issues/vm2-ncseproduct2583/page/11/