some sinister view which takes much from the merit of the action) is applied to honorable and public uses! so few there are who attend to the advice of the apostle, exhorting every person to mind not his own things only, but every man also the things of others.

Better, infinitely better, were it to die rich in good works and thus make the world your heirs, than give wealth to individuals, for whose conduct and liberality you cannot answer, and whose independence on personal exertion may do them more harm than good. It is, no doubt, the duty of every man to provide for his own, and especially his children and nearest relations; but wisdom, and even true affection, will set bounds to that provision, and leave them a sufficient motive for industry and economy. Every man, however attached to his own offspring, or near relations, has a clear right to consider himself as a member of the community at large; and it is even incumbent upon him to set his successors an example of that generosity and publie spirit, in which, if he be a wise and liberal man himself, he must wish that they would follow his steps.

It is well known that there are states of mind, in which no attention will be given to any thing that is offensive to it. A philosopher of great eminence, having advanced an opinion concerning something that might be determined by a microscopical observation, refused to look through a microscope that was brought to him with the object ready prepared, when he was told that the inspection would refute his hypothesis. And certainly vicious propensities lay a stronger bias on the mind, than any speculative opinions whatever.

It is evident from every thing that Jesus said on the subject of a future state, that he did not infer the doctrine by any kind of argumentation whatever. He did not reason like Plato, but taught it as one having authority from God so to do. He never advanced any thing concerning the natural reasonableness or probability of the thing; whereas an impostor would have endeavoured to make his new doctrine appear as plausible as he could, and, by every mode of address to recommend it to his hearers. But in Jesus we see no act of

this kind. What he received from the Father, he delivered unto men, without being at all solicitous about the manner in which they received it.

When we meet with such ideas as these, of the character and disposition of the Hebrews, not only in the book of Psalms, but also through the Old Testament, we must see that all the objections to it by modern unbelievers, from the history of the extermination of the Canaanites and a few other circumstances, must be mere cavils. The minds of the pious Hebrews, who could not but be well acquainted with them all, and, being nearer to the transactions, must have seen them in a truer light than we can do, were, notwithstanding, impressed with the most exalted ideas of the justice and mercy of God, and the maxims of his moral government. The destruction of Sodom and Gomorrah by fire from heaven, and of the Canaanites by the sword of Israel, gave them no other ideas than that of his abhorrence of vice and his love of virtue and goodness. They were in consequence filled with sentiments of the purest love and reverence, and from their admiration and imitation of his conduct were led to every thing that was amiable and excellent in their own. Compared with this, what was the character of the gods that were worshipped by nations of equal antiquity with the Hebrews? many of them were of the most flagitious character,

and believed to be guilty of most flagitious actions. The greatest of them were beings to whom human sacrifices, and the grossest abominations, were most pleasing.

Some persons have objected to the evidences of Christianity, but certainly without sufficient reason, the differences of opinion among Christians; since the very same objection may be made to natural religion, and indeed to every thing that has ever been imagined of so much importance as to engage much of the attention of mankind; the consequence of which has always been different conceptions concerning it. Were not the disciples of Socrates, Aristotle, and Plato divided among themselves? Are there not as many sects among the Mohammedans as among the Christians? And are there not almost as many different opinions among the Papists as among the Protestants, notwithstanding they profess to be possessed of an infallible judge in all controversies of faith? Do not even our ablest lawyers give different opinions concerning the sense of acts of parliament, which were intended to convey the most determinate meaning so as to obviate all cavils? Nay, have we not equal reason to expect that unbelievers should agree in the same system of unbelief? If they say to us, agree first among yourselves, and tell us what Christianity is, and we will tell you what we have to object to it; we have a right to reply,-Do you agree first with respect to what you suppose to be wrong in it, tell us what you object to, and we will then consider of the proper

answer.

Extract from the Preface to the History of Electricity.

A philosopher ought to be something greater and better than another man. The contemplation of the works of God should give a sublimity to his virtue, should expand his benevolence, extinguish every thing mean, base, and selfish in his nature, give a dignity to all his sentiments, and teach him to aspire to the moral perfections of the great Author of all things. What great and exalted beings would philosophers be, would they but let the object about which they are conversant, have their proper moral effect upon their minds! A life spent in contemplation of the productions of divine power, wisdom, and goodness, would be a life of devotion. The more we see of the wonderful structure of the world, and the laws of nature, the more clearly do we comprehend their admirable uses, to make all the percipient creation happy; a sentiment which cannot but fill the heart with unbounded love, gratitude, and joy.

Even every thing painful and disagreeable in the world appears to be provided, as a remedy of some other greater inconvenience, or a necessary means of a much greater happiness; so that from this elevated point of view, he sees all temporary evils and inconveniences to vanish, in the glorious prospect of the great good to which they are subservient. Hence, he is able to venerate and rejoice in God, not only in the bright sunshine, but also in the darkest shades of nature, whereas, vulgar minds are apt to be disconcerted with the appearance of evil.

Nor is the cultivation of piety useful to us only as men, it is even useful to us as philosophers; and as the true philosophy tends to promote piety, so a generous and manly piety is reciprocally subservient to the purposes of philosophy; and this both in a direct and indirect manner. While we keep in view the great final cause of all the parts and laws of nature, we have some clue by which to trace the efficient

cause. This is most of all obvious in that part of philosophy which respects the animal creation. As the great and excellent Dr. Hartley observes, "Since this world is a system of benevolence, and consequently its Author the object of unbounded love and adoration, benevolence and piety are our only true guides in our inquiries into it; the only keys that will unlock the mysteries of nature, and clues which lead through her labyrinths. Of this all branches of natural history and natural philosophy afford abundant instances."

In all these inquiries, let the inquirer take it for granted previously, that every thing is right, and the best that can be, cæteris manentibus; that is, let him with a pious confidence seek for benevolent purposes, and he will be always directed to the right road; and after a due continuance in it, attain to some new and valuable truth: whereas every other principle and motive of examination, being foreign to the great plan on which the universe is constructed, must lead into endless mazes, errors, and perplexities.

Extract from the Preface to Dr. Priestley's latest
Publication.

As an old man, and one whose increasing infirmities admonish him that he cannot be far from that bourn from which there is no return, I hope I shall be excused if I take this opportunity of saying that, in these circumstances, the advantage arising from a firm belief in revelation, and consequently in a future state, is inexpressible; and by persons wholly immersed in the business of this life, and fascinated with its vain pursuits and fleeting enjoyments, cannot be conceived, and will not be believed.

The nearer I am to death, the nearer I am continually thinking I am to the great scenes that will open to me after