parts of our moral system, which, however, it will be found, in
point of fact, are more concerned than even our reason in the influence
exerted over our conduct. Neither time nor place admits the discussion
of the topic; and to the intelligent reader, this will seem quite
unnecessary, when he recollects a single principle, and follows it out
into its just consequences, viz. That as the Supreme Being is the cause
of all things, and is equally wise and benevolent in the dispensation of
both evil and good, so is he entitled to the homage, the fear, and love
of those whom he has created with faculties competent to the
understanding, in any degree, of his ineffable perfections; and in
consequence, his actions or dispensations become to them the proper
indications of the qualities of mind with which they ought to adore him.
It follows, that though alike proceeding from his benevolence or wisdom,
good and evil must be differently accepted by them, as really intended
for different, though perfectly consistent purposes. The humiliation
therefore of affliction, and the fervour of joy, are alike becoming them
on different occasions. We find accordingly, that in the constitution he
has given us, there is ample provision made for both, and that he acts
in perfect consistency with that constitution: And thus we may cordially
join in the sentiment of Mr Gibbon (ay, Mr Gibbon!) on another occasion:
"The satirist may laugh, the philosopher may preach; but reason herself
will respect the prejudices and habits which have been consecrated by
the experience of mankind." But Dr H., we see, is not content with the
dictates of reason; he calls in another aid to maintain this exercise of
private judgment. Has he appealed to Scripture? Then to Scripture he
shall go. But perhaps it may be said to him, as a popish priest,
defending the doctrine of purgatory, said to a protestant, who did not
relish it, "He may go farther, and fare worse. The language of the Bible
seems not to concur in the propriety of the Doctor's philosophic apathy
in such occurrences. The Psalmist, it may be safely affirmed, knew as
much of human nature as the Doctor, and was as well acquainted too with
what was becoming worship. He, however, differs egregiously in opinion.
In the 107th psalm, which so beautifully describes the manifold
goodness, and yet the varying providences of the Most High, we find a
passage which strikingly applies to such a case as we have been
contemplat