ersal prevalence of
Design, and such the different lights which at different periods of
our progress in science we possess upon this branch of the divine
government; if we undoubtingly believe that contrivance is universal
only because we can trace and comprehend it in a great majority of
instances, and if the number of exceptions to the rule is occasionally
diminished as our knowledge of the particulars is from time to time
extended--may we not apply the same principle to the apprehension of
Benevolent purpose, and infer from the number of instances in which we
plainly perceive a good intention, that if we were better acquainted
with those cases in which a contrary intention is now apparent, we
should there, too, find the generally pervading character of Benevolence
to prevail? Not only is this the manner in which we reason respecting
the Design of the Creator from examining his works; it is the manner in
which we treat the conduct of our fellow-creatures. A man of the most
extensive benevolence and strictest integrity in his general deportment
has done something equivocal; nay, something apparently harsh and cruel;
we are slow to condemn him; we give him credit for acting with a good
motive and for a righteous purpose; we rest satisfied that "if we only
knew everything he would come out blameless." This arises from a just
and a sound view of human character, and its general consistency with
itself. The same reasoning may surely be applied with all humility and
reverence, to the works and the intentions of the great Being who has
implanted in our minds the principles which lead to that just and sound
view of the deeds and motives of men.

But let the argument be rested upon our course of reasoning respecting
divine contrivance. The existence of Evil is in no case more apparent
than the existence of Disorder seems to be in many things. To go no
further than the last example which has been given--the mathematician
could perceive the derangement in the planetary orbits, could
demonstrate that it must ensue from the mutual action of the heavenly
bodies on each other, could calculate its progress with the utmost
exactness, could tell with all nicety how much it would alter the forms
of the orbits in a given time, could foresee the time when the
whole system must be irretrievably destroyed by its operation as a
mathematical certainty. Nothing, that we call evil can be much more
certainly perceived than this derangement, of i