Rousseau: Part Two

General and abstract ideas form the source of our greatest errors. The jargon of metaphysics never discovered one truth; but it has filled philosophy with absurdities, of which we are ashamed as soon as they are stripped of their pompous expressions. Tell me truly, my friend if any precise idea is conveyed to your understanding when you are told of a blind, unintelligent power being diffused throughout all nature? It is imagined that something is meant by those vague terms, Universal force and Necessary motion; and yet they convey no meaning. The idea of motion is nothing more than the idea of passing from one place to another, nor can there be any motion without some particular direction; for no individual being can move several ways at once. In what manner then is it that matter necessarily moves? Has all the matter of which bodies are composed a general and uniform motion, or has each atom a particular motion of its own? If we give assent to the first notion, the whole universe will appear to be one solid and indivisible mass; and according to the second, it should constitute a diffused and incoherent fluid, without a possibility that two atoms ever could be united. What can be the direction of this motion common to all matter? Is it in a right line upwards or downwards, to the right or to the left? Again, if every particle of matter has its particular direction, what can be the cause of all those directions and their variations? If every atom or particle of matter revolved only on its axis, none of them would change their place, and there would be no motion communicated; and even in this case it is necessary that such a revolving motion should be carried on one way. To ascribe to matter motion in the abstract, is to make use of terms without a meaning; and in giving it any determine motion, we must of necessity suppose the cause that determines it. The more I multiply particular forces, the more new causes have I to explain, without ever finding one common agent that directs them. So far from being able to conceive any regularity or order in the fortuitous concourse of elements, I cannot even conceive the nature of their concurrence; and an universal chaos is more inconceivable than universal harmony. I easily comprehend that the mechanism of the world cannot be perfectly known to the human understanding, but whenever men undertake to explain it, they ought at least to speak in such a manner that others may understand them.

If from matter being put in motion I discover the existence of a Will as the first active cause, the subjugation of this matter to certain regular laws of motion displays also intelligence. This is my second article of faith. To act, to compare, to prefer, are the operations of an active, thinking being: such a being, therefore, exists. Do you proceed to ask me, where I discover its existence? I answer, not only in the revolutions of the celestial bodies; not only in myself; but in the flocks that feed on the plain, in the birds that fly in the air, in the stone that falls to the ground, and in the leaf that trembles in the wind.

I am enabled to judge of the physical order of things, although ignorant of their final cause; because to be able to form such a judgment it is sufficient for me to compare the several parts of the visible universe with each other, to study their mutual concurrence, their reciprocal relations, and to observe the general result of the whole. I am ignorant why the universe exists, but I am enabled nevertheless to see how it is modified. I cannot fail to perceive that intimate connection by which the several beings it is composed of afford each other mutual assistance. I resemble, in this respect, a man who sees the inside of a watch for the first time, and is captivated with the beauty of the work, although ignorant of its use. I know not, he may say, what this machine is good for, but I perceive that each part is made to fit some other. I admire the artist for every part of his performance, and am certain that all these wheels act thus in concert to some common end, which as yet I fail to comprehend.

But let us compare the partial and particular ends, the means whereby they are effected, and their constant relations of every kind; then let us appeal to our innate sense of conviction; and what man in his senses can refuse to acquiesce in such testimony? To what unprejudiced view does not the visible arrangement of the universe display the supreme intelligence of its author? How much sophistry does it not require to disavow the harmony of created beings, and that admirable order in which all the parts of the system concur to the preservation of each other? You may talk to me as much as you please of combinations and chances: what end will it answer to reduce me to silence, if you can persuade me into the truth of what you advance? and how will you divest me of that involuntary sentiment which continually contradicts you? If organized bodies are fortuitously combined in a thousand ways before they assume settled and constant forms; if at first they are formed stomachs without mouths, feet without heads, hands without arms, and imperfect organs of every kind, which have perished for want of the necessary faculties of self-preservation; how comes it that none of these imperfect essays have engaged our attention? Why hath nature at length confined herself to laws to which she was not at first subjected? I confess that I ought not to be surprised that any possible thing should happen, when the rarity of the event is compensated by the great odds that it did not happen. And yet if any one were to tell me that a number of printer's types, jumbled promiscuously together, had arranged themselves in the order of the letters composing the Aeneid, I certainly should not deign to take one step to verify or disprove such a story. It may be said, I forget the number of chances: but pray how many must I suppose to render such a combination in any degree probable? I, who see only the one, must conclude that there is an infinite number against it, and that it is not the effect of chance. Add to this that the product of these combinations must be always of the same nature with the combined elements; hence life and organization never can result from a blind concourse of atoms, nor will the chemist, with all his art in compounds, ever find sensation and thought at the bottom of his crucible.

I have been frequently surprised and sometimes scandalized in the reading of Nieuwentheit. What a presumption was it to set down to make a book of those wonders of nature that display the wisdom of their author? Had his book been as big as the whole world, he would not have exhausted his subject; and no sooner do we enter into the minutiae of things than the greatest wonder of all escapes us; - that is, the harmony and connection of the whole. The generation of living and organized bodies alone baffles all the efforts of the human understanding. That insurmountable barrier which nature hath placed between the various species of animals, that they might not be confounded with each other, makes her intentions sufficiently evident. Not contended only to establish order, she has taken effectual methods to prevent its being disturbed.

There is not a being in the universe which may not, in some respect, be regarded as the common center of all others, which are ranged around it in such a manner that they serve reciprocally as cause and effect to one another. The imagination is lost and the understanding confounded in such an infinite diversity of relations, of which, however, not one of them is either lost or confounded in the crowd. How absurd the attempt to deduce this wonderful harmony from the blind mechanism of a fortuitous jumble of atoms! Those who deny the unity of design, so manifest in the relation of all the parts of this grand system, may endeavor as much as they will to conceal their absurdities with abstract ideas, coordinations, general principles, and emblematical terms. Whatever they may advance, it is impossible for me to conceive that a system of beings can be so wisely regulated, without the existence of some intelligent cause which effects such regulation. It is not in my power to believe that passive inanimate matter could ever have produced living and sensible creatures, - that a blind fatality should be productive of intelligent beings, - or that a cause, incapable itself of thinking, should produce the faculty of thinking in its effects.

I believe, therefore, that the world is governed by a wise and powerful Will. I see it, or rather I feel it; and this is of importance for me to know. But is the world eternal, or is it created? Are things derived from one selfexistent principle, or are there two or more, and what is their essence? Of all this I know nothing, nor do I see that it is necessary I should. In proportion as such knowledge may become interesting I will endeavor to acquire it: but further than this I give up all such idle disquisitions, which serve only to make me discontended with myself, which are useless in practice, and are above my understanding.

You will remember, however, that I am not dictating my sentiments to you, but only explaining what they are. Whether matter be eternal or only created, whether it have a passive principle or not, certain it is that the whole universe is one design, and sufficiently displays one intelligent agent: for I see no part of this system that is not under regulation, or that does not concur to one and the same end; viz. that of preserving the present and established order of things. That Being, whose will is his deed, whose principle of action is in himself, - that Being, in a word, whatever it be, that gives motion to all parts of the universe, and governs all things, I call God.

To this term I affix the ideas of intelligence, power, and will, which I have collected from the order of things; and to these I add that of goodness, which is a necessary consequence of their union. But I am not at all the wiser concerning the essence of the Being to which I give these attributes. He remains at an equal distance from my senses and my understanding. The more I think of him, the more I am confounded. I know of a certainty that he exists, and that his existence is independent of any of his creatures. I know also that my existence is dependent on his, and that every being I know is in the same situation as myself. I perceive the deity in all his works, I feel him within me, and behold him in every object around me: but I no sooner endeavor to contemplate what he is in himself, - I no sooner enquire where he is, and what is his substance, than he eludes the strongest efforts of my imagination; and my bewildered understanding is convinced of its own weakness.

For this reason I shall never take upon me to argue about the nature of God further than I am obliged to do by the relation he appears to stand in to myself. There is so great a temerity in such disquisitions that a wise man will never enter on them without trembling, and feeling fully assured of his incapacity to proceed far on so sublime a subject: for it is less injurious to entertain no ideas of the deity at all, than to harbor those which are unworthy and unjust.

After having discovered those of his attributes by which I am convinced of his existence, I return to myself and consider the place I occupy in that order of things, which is directed by him and subjected to my examination. Here I find my species stand incontestibly in the first rank; as man, by virtue of his will and the instruments he is possessed of to put it in execution,has a greater power over the bodies by which he is surrounded than they, by mere physical impulse, have over him. By virtue of his intelligence, I also find, he is the only created being here below that can take a general survey of the whole system. Is there one among them, except man, who knows how to observe all others?-to weigh, to calculate, to foresee their motions, their effects, and to join, if I may so express myself, the sentiment of a general existence to that of the individual? What is there so very ridiculous then in supposing every thing made for man, when he is the only created being who knows how to consider the relation in which all things stand to himself?

It is then true that man is lord of the creation, - that he is, at least, sovereign over the habitable earth; for it is certain that he not only subdues all other animals, and even disposes by his industry of the elements at his pleasure, but he alone of all terrestrial beings knows how to subject to his convenience, and even by contemplation to appropriate to his use, the very stars and planets he cannot approach. Let any one produce me an animal of another species who knows how to make use of fire, or hath faculties to admire the sun. What! am I able to observe, to know other beings and their relations, - am I capable of discovering what is order, beauty, virtue, - of contemplating the universe, - of elevating my ideas to the hand which governs the whole, - am I capable of loving what is good and doing it, and shall I compare myself to the brutes? Abject soul! it is your gloomy philosophy alone that renders you at all like them. Or, rather, it is vain you would debase yourself. Your own genius rises up against your principles;-your benevolent heart gives the lie to your absurd doctrines, - and even the abuse of your faculties demonstrates their excellence in spite of yourself.

For my part, who have no system to maintain, who am only a simple, honest man, attached to no party, unambitious of being the founder of any sect, and contended with the situation in which God hath placed me, I see nothing in the world, except the deity, better than my own species; and were I left to choose my place in the order of created beings, I see none that I could prefer to that of man.

This reflection, however, is less vain than affecting; for my state is not the effect of choice, and could not be due to the merit of a being that did not before exist. Can I behold myself, nevertheless thus distinguished, without thinking myself happy in occupying so honorable a post; or without blessing the hand that placed me here? From the first view I thus took of myself, my heart began to glow with a sense of gratitude towards the author of our being; and hence arose my first idea of the worship due to a beneficent deity. I adore the supreme power, and melt into tenderness at his goodness. I have no need to be taught artificial forms of worship; the dictates of nature are sufficient. Is it not a natural consequence of self-love to honor those who protect us, and to love such as do us good?

But when I come afterwards to take a view of the particular rank and relation in which I stand, as an individual, among the fellow-creatures of my species; to consider the different ranks of society and the persons by whom they are filled; what a scene is presented to me! Where is that order and regularity before observed? The scenes of nature present to my view the most perfect harmony and proportion: those of mankind nothing but confusion and disorder. The physical elements of things act in concert with each other; the moral world alone is a chaos of discord. Mere animals are happy; but man, their lord and sovereign, is miserable! Where, Supreme Wisdom! are thy laws? Is it thus, O Providence! thou governest the world? What is become of thy power, thou Supreme Beneficence! when I behold evil thus prevailing upon the earth?

Would you believe, my good friend, that from such gloomy reflections and apparent contradictions, I should form to myself more sublime ideas of the soul than ever resulted from my former researches? In meditating on the nature of man, I conceived that I discovered two distinct principles; the one raising him to the study of eternal truth, the love of justice and moral beauty-bearing him aloft to the regions of the intellectual world, the contemplation of which yields the truest delight to the philosopher; the other debasing him even below himself, subjecting him to the slavery of sense, the tyranny of the passions, and exciting these to counteract every noble and generous sentiment inspired by the former. When I perceived myself hurried away by two such contrary powers, I naturally concluded that man is not one simple and individual substance. I will, and I will not; I perceive myself at once free, and a slave; I see what is good, I admire it, and yet I do the evil: I am active when I listen to my reason, and passive when hurried away by my passions; while my greatest uneasiness is to find, when fallen under temptations, that I had the power of resisting them.

Attend, young man, with confidence to what I say; you will find I shall never deceive you. If conscience be the offspring of our prejudices, I am doubtless in the wrong, and moral virtue is not to be demonstrated; but if self-love, which makes us prefer ourselves to every thing else, be natural to man, and if nevertheless an innate sense of justice be found in his heart, let those who imagine him to be a simple uncompounded being reconcile these contradictions, and I will give up my opinion and acknowledge him to be one substance.

Part III.

You will please to observe that by the word substance I here mean, in general, a being possessed of some primitive quality, abstracted from all particular or secondary modifications. Now, if all known primitive qualities may be united in one and the same being, we have no need to admit of more than one substance; but if some of these qualities are incompatible with, and necessarily exclusive of each other, we must admit of the existence of as many different substances as there are such incompatible qualities. You will do well to reflect on this subject. For my part, notwithstanding what Mr. Locke hath said on this head, I need only to know that matter is extended and divisible, to be assured that it cannot think; and when a philosopher comes and tells me that trees and rocks have thought and perception, he may, perhaps, embarrass me with the subtlety of his arguments, but I cannot help regarding him as a disingenuous sophist, who had rather attribute sentiment to stocks and stones than acknowledge men to have a soul.

Let us suppose that a man, born deaf, should deny the reality of sounds, because his ears were never sensible of them. To convince him of his error, I place a violin before his eyes; and, by playing on another, concealed from him, give a vibration to the strings of the former. This motion, I tell him, is effected by sound.

"Not at all," says he; "the cause of the vibration of the string, is in the string itself; it is a common quality in all bodies so to vibrate."

"Show me then," I reply, "the same vibration in other bodies; or at least, the cause of it in this string."

"I cannot," the deaf man may reply, "but wherefore must I, because I do not conceive how this string vibrates, attribute the cause to your pretended sounds, of which I cannot entertain the least idea? This would be to attempt an explanation of one obscurity by another still greater. Either make your sounds perceptible to me, or I shall continue to doubt their existence."

The more I reflect on our capacity of thinking, and the nature of the human understanding, the greater is the resemblance I find between the arguments of our materialists and that of such a deaf man. They are, in effect, equally deaf to that internal voice which, nevertheless, calls to them so loud and emphatically. A mere machine is evidently incapable of thinking, it has neither motion nor figure productive of reflection: whereas in man there exists something perpetually prone to expand, and to burst the fetters by which it is confined. Space itself affords not bounds to the human mind: the whole universe is not extensive enough for man; his sentiments, his desires, his anxieties, and even his pride, take rise from a principle different from that body within which he perceives himself confined.

No material being can be self-active, and I perceive that I am so. It is in vain to dispute with me so clear a point. My own sentiment carries with it a stronger conviction than any reason which can ever be brought against it. I have a body on which other bodies act, and which acts reciprocally upon them. This reciprocal action is indubitable; but my will is independent of my senses. I can either consent to, or resist their impressions. I am either vanquished or victor, and perceive clearly within myself when I act according to my will, and when I submit to be governed by my passions. I have always the power to will, though not the force to execute it. When I give myself up to any temptation, I act from the impulse of external objects. When I reproach myself for my weakness in so doing, I listen only to the dictates of my will. I am a slave in my vices, and free in my repentance. The sentiment of my liberty is effaced only by my depravation, and when I prevent the voice of the soul from being heard in opposition to the laws of the body.

All the knowledge I have of volition, is deduced from a sense of my own; and, of the understanding, my knowledge is no greater. When I am asked what is the cause that determines my will, I ask in my turn, what is the cause that determines my judgment? for it is clear that these two causes make but one; and if we conceive that man is active in forming his judgment of things - that his understanding is only a power of comparing and judging, we shall see that his liberty is only a similar power, or one derived from this-he chooses the good as he judges of the true, and for the same reason as he deduces a false judgment, he makes a bad choice. What then is the cause that determines his will? It is his judgment. And what is the cause that determines his judgment? It is his intelligent faculty, - his power of judging. The determining cause lies in himself. If we proceed beyond this point, I know nothing of the matter.

Not that I suppose myself at liberty not to will my own good, or to will my own evil: but my liberty consists in this very circumstance, that I am incapable to will any thing but what is useful to me, or at least what appears so, without any foreign object interfering in my determination. Does it follow from hence that I am not my own master because I am incapable of assuming another being, or of divesting myself of what is essential to my existence?

The principle of all action lies in the will of a free being. We can go no farther in search of its source. It is not the word liberty that has no signification; it is that of necessity. To suppose any act or effect, which is not derived from an active principle, is indeed to suppose effects without a cause. Either there is no first impulse, or every first impulse can have no prior cause; nor can there be any such thing as will without liberty. Man is, therefore, a free agent, and as such animated by an immaterial substance. This is my third article of faith. From these three first you may easily deduce all the rest, without my continuing to number them.

If man be an active and free being, he acts of himself. None of his spontaneous actions, therefore, enter into the general system of Providence, nor can be imputed to it. Providence doth not contrive the evil, which is the consequence of man's abusing the liberty his creator gave him; it only doth not prevent it, either because the evil which so impotent a being is capable of doing is beneath its notice, or because it cannot prevent it without laying a restraint upon his liberty, and causing a greater evil by debasing his nature. Providence hath left man at liberty, not that he should do evil, but good, by choice,. It hath capacitated him to make such choice, in making a proper use of the faculties it hath bestowed on him. His powers, however, are at the same time so limited and confined, that the use he makes of his liberty is not of importance enough to disturb the general order of the universe. The evil done by man falls upon his own head, without making any change in the system of the world, - without hindering the human species from being preserved in spite of themselves. To complain, therefore, that God doth not prevent man from doing evil is, in fact, to complain that he hath given a superior excellence to human nature, - that he hath ennobled our actions by annexing to them the merit of virtue.

The highest enjoyment is that of being contented with ourselves. It is in order to deserve this contentment that we are placed here on earth and endowed with liberty, - that we are tempted by our passions, and restrained by conscience. What could Omnipotence itself do more in our favor? Could it have established a contradiction in our nature, or have allotted a reward for well-doing to a being incapable of doing ill? Is it necessary, in order to prevent man from being wicked, to reduce all his faculties to a simple instinct and make him a mere brute? No! never can I reproach the Deity for having given me a soul made in his own image, that I might be free, good, and happy like himself.

It is the abuse of our faculties which makes us wicked and miserable. Our cares, our anxieties, our griefs, are all owing to ourselves. Moral evil is incontestibly our own work, and physical evil would in fact be nothing, did not our vices render us sensible of it. Is it not for our preservation that nature make us sensible of our wants? Is not pain of body an indication that the machine is out of order, and a caution for us to provide a remedy? And as to death, do not the wicked render both our lives and their own miserable? Who can be desirous of living here forever? Death is a remedy for all the evils we inflict on ourselves. Nature will not let us suffer perpetually. To how few evils are men subject who live in primeval simplicity! They hardly know any disease, and are irritated by scarcely any passions. They neither foresee death, nor suffer by the apprehensions of it. When it approaches, their miseries render it desirable, and it is to them no evil. If we could be contented with being what we are, we should have no inducement to lament our fate; but we inflict on ourselves a thousand real evils in seeking after an imaginary happiness. Those who are impatient under trifling inconveniences, must expect to suffer much greater. In our endeavors to reestablish by medicines a constitution impaired by irregularities, we always add to the evil we feel, the greater one which we fear. Our apprehensions of death anticipate its horrors and hasten its approach. The faster we endeavor to fly, the swifter it pursues us. Thus we are terrified as long as we live, and die murmuring against nature on account of those evils which we bring on ourselves by doing outrage to her laws.

Enquire no longer then, who is the author of evil. Behold him in yourself. There exists no other evil in nature than what you either do or suffer, and you are equally the author of both. A general evil could exist only in disorder, but in the system of nature I see an established order, which is never disturbed. Particular evil exists only in the sentiment of the suffering being; and this sentiment is not given to man by nature, but is of his own acquisition. Pain and sorrow have but little hold on those who, unaccustomed to reflection, have neither memory nor foresight. Take away our fatal improvements-take away our errors and our vices-take away, in short, every thing that is the work of man, and all that remains is good.

Where every thing is good, nothing can be unjust, justice being inseparable from goodness. Now goodness is the necessary effect of infinite power and self-love essential to every being conscious of its existence. An omnipotent Being extends its existence also, if I may so express myself, with that of its creatures. Production and preservation follow from the constant exertion of its power: it does not act on non-existence. God is not the God of the dead, but of the living. He cannot be mischievous or wicked without hurting himself. A being capable of doing every thing cannot will to do any thing but what is good. He who is infinitely good, therefore, because he is infinitely powerful, must also be supremely just, otherwise he would be inconsistent with himself. For that love of order which produces it we call goodness, and that love of order which preserves it is called justice.

God, it is said, owes nothing to his creatures. For my part, I believe he owes them every thing he promised them when he gave them being. Now what is less than to promise them a blessing, if he gives them an idea of it, and has so constituted them as to feel the want of it? The more I look into myself, the more plainly I read these words written in my soul: Be just and thou wilt be happy. I see not the truth of this, however, in the present state of things, wherein the wicked triumph and the just are trampled on and oppressed. What indignation, hence, arises within us to find that our hopes are frustrated! Conscience itself rises up and complains of its maker. It cries out to him lamenting, thou has deceived me!

"I have deceived thee! rash man? Who hath told thee so? Is thy soul annihilated? Dost thou cease to exist? Oh, Brutus! stain not a life of glory in the end. Leave not thy honor and thy hopes with thy body in the fields of Philippi. Wherefore dost thou say, virtue is a shadow, when thou wilt yet enjoy the reward to thine own? Dost thou imagine thou art going to die? No! thou art going to live! and then will I make good every promise I have made to thee."

One would be apt to think, from the murmurs of impatient mortals, that God owed them a recompense before they had deserved it; and that he was obliged to reward their virtue beforehand. No; let us first be virtuous, and rest assured we shall sooner or later be happy. Let us not require the prize before we have won the victory, nor demand the price of our labor before the work be finished. "It is not in the lists," says Plutarch, "that the victors at our games are crowned, but after the contests are over."

If the soul be immaterial, it may survive the body, and if so, Providence is justified. Had I no other proof of the immateriality of the soul, than the oppression of the just and the triumph of the wicked in this world, this alone would prevent my having the least doubt of it. So shocking a discord amidst the general harmony of things, would make me naturally look out for the cause. I should say to myself, we do not cease to exist with this life, - every thing reassumes its order after death. I should indeed, be embarrassed to tell where man was to be found, when all his perceptible properties were destroyed. At present, however, there appears to me no difficulty in this point, as I acknowledge the existence of two different substances. It is very plain that during my corporeal life, as I perceive nothing but by means of my senses, whatever is not submitted, to their cognizance must escape me. When the union of the body and the soul is broken, I conceive that the one may be dissolved, and the other preserved entire. Why should the dissolution of the one necessarily bring on that of the other? On the contrary, being so different in their natures, their state of union is a state of violence, and when it is broken and they both return to their natural situation. The active and living substance regains all the force it had employed in giving motion to the passive and dead substance to which it had been united. Alas! my failings make me but too sensible that man is but half alive in this life, and that the life of the soul commences at the death of the body.

But what is that life? Is the soul immortal in its own nature? My limited comprehension is incapable of conceiving any thing that is unlimited. Whatever we call infinite is beyond my conception. What can I deny or affirm?-what arguments can I employ on a subject I cannot conceive? I believe that the soul survives the body so long as is necessary to justify Providence in the good order of things; but who knows that this will be forever? I can readily conceive how material bodies wear away and are destroyed by the separation of their parts, but I cannot conceive a like dissolution of a thinking being; and hence, as I cannot imagine how it can die, I presume it cannot die at all. This presumption, also, being consolatory and not unreasonable, why should I be fearful to indulge it?

I feel that I have a soul: I know it both from thought and sentiment: I know that it exists, without knowing its essence: I cannot reason, therefore, on ideas which I have not. One thing, indeed, I know very well, which is, that the identity of my being can be preserved only by the memory, and that to be in fact the same person, I must remember to have previously existed. Now I cannot recollect, after my death, what I was during life, without also recollecting my perceptions, and consequently my actions: and I doubt not but this remembrance will one day constitute the happiness of the just and the torments of the wicked. Here below, the violence of our passions absorbs the innate sentiment of right and wrong, and stifles remorse. The mortification and obloquy which virtue often suffers in the world may prevent our being sensible of its charms. But when, delivered from the delusions of sense, we shall enjoy the contemplation of the Supreme Being, and those eternal truths of which he is the source;-when the beauty of the natural order of things shall strike all the faculties of the soul, and when we shall be employed solely in comparing what we have really done with what we ought to have done, then will the voice of conscience reassume its tone and strength; then will that pure delight, which arises from a consciousness of virtue, and the bitter regret of having debased ourselves by vice, determine the lot which is severally prepared for us. Ask me not, my good friend, if there may not be some other causes of future happiness and misery. I confess I am ignorant. These however, which I conceive, are sufficient to console me under the inconveniences of this life and give me hopes of another. I do not pretend to say that the virtuous will receive any peculiar rewards; for what other advantage can a being, excellent in its own nature, expect than to exist in a manner agreeable to the excellence of its constitution? I dare affirm, nevertheless, that they will be happy: because their Creator, the author of all justice, having given them sensibility, cannot have made them to be miserable; and as they have not abused their liberty on earth, they have not perverted the design of their creation by their own fault: yet, as they have suffered evils in his life, they will certainly be indemnified in another. This opinion is not so much founded on the merits of a man, as on the notion of that goodness which appears to me inseparable from the divine nature. I only suppose the order of things strictly maintained, and that the Deity is ever consistent with himself.

It would be to as little purpose to ask me whether the torments of the wicked will be eternal. On this subject I am entirely ignorant, and have not the vain curiosity to perplex myself with such useless disquisitions. Indeed, why should I interest myself to discover their ultimate fate and destiny? I can never believe, however, that they will be condemned to everlasting torments.

If supreme justice avenges itself on the wicked, it avenges itself on them here below. It is you and your errors, ye nations! that are its ministers of vengeance. It employs the evils you bring on each other, to punish the crimes for which you deserve them. It is in the insatiable hearts of mankind, - corroding with envy, avarice, and ambition, - that their avenging passions punish them for their vices, amidst all the false appearances of prosperity. Where is the necessity of seeking a hell in another life, when it is to be found even in this, - in the hearts of the wicked.

Where our momentary necessities or senseless desires have an end, there ought our passions and our vices to end also. Of what perversity can pure spirits be susceptible? As they stand in need of nothing, to what end should they be vicious? If destitute of our grosser senses, can they be desirous of any thing but good? Doth not their happiness consist principally in contemplation, and is it possible that those who cease to be wicked should be eternally miserable?

This is what I am inclined to believe on this head, without giving myself the trouble to determine positively concerning the matter.

O righteous and merciful being! whatever be thy decrees, I acknowledge their rectitude. If thou punishest the wicked, my weak reason is dumb before thy justice. But if the remorse of those unfortunate wretches is to have an end, - if the same fate is one day to attend us all, - my soul exults in thy praise. Is not the wicked man, after all, my brother? How often have I been tempted to resemble him in partaking of his vices. O! may he be delivered from his misery; may he cast off, also, that malignity which accompanies it; may he be ever as happy as myself; so far from exciting my jealousy, his happiness will only add to my own.

It is thus by contemplating God in his works, and studying him in those attributes which it imports me to know, that I learn by degrees to extend that imperfect and confined idea I had at first formed of the Supreme Being. But, if this idea becomes thus more grand and noble, it is proportionably less adapted to the weakness of the human understanding. In proportion as my mind approaches eternal light its brightness dazzles and confounds me: so that I am forced to give up all those mean and earthly images which assist my imagination. God is no longer a corporeal and perceptible being: the supreme Intelligence which governs the world, is no longer the world itself: but in vain I endeavour to elevate my thoughts to a conception of his essence. When I reflect that it is he who gives life and activity to that living and active substance which moves and governs animated bodies, - when I am told that my soul is a spiritual being, and that God is also a spirit, I am incensed at this debasement of the divine essence, as if God and my soul were of the same nature, as if God was not the only absolute, the only truly active being, - perceiving, thinking and willing of himself, - from whom his creatures derive thought, activity, will, liberty, and existence. We are free only because it is his will that we should be so; his inexplicable substance being, with respect to our souls, such as our souls are in regard to our bodies. I know nothing of his having created matter, bodies, spirits, or the world. The idea of creation confounds me and surpasses my conception, though I believe as much of it as I am able to conceive. But I know that God hath formed the universe and all that exists, in the most consummate order. He is doubtless eternal, but I am incapacitated to conceive an idea of eternity. Why then should I amuse myself with words? All that I conceive is, that he existed before all things, that he exists with them, and will exist after them, if they should ever have an end. That a being, whose essence is inconceivable, should give existence to other beings, is at best obscure and incomprehensible to our ideas; but that something and nothing should be reciprocally converted into each other is a palpable contradiction, a most manifest absurdity.

God is intelligent; but in what manner? Man is intelligent by the act of reasoning, but the supreme intelligence lies under no necessity to reason. He requires neither premises nor consequences; nor even the simple form of a proposition. His knowledge is purely intuitive. He beholds equally what is and will be. All truths are to him as one idea, as all places are but one point, and all times one moment. Human power acts by the use of means, the divine power in and of itself. God is powerful because he is willing, his will constituting his power. God is good. Nothing is more manifest than this truth. Goodness in man, however, consists in a love to his fellow-creatures, and the goodness of God in a love of order; for it is on such order that the connexion and preservation of all things depend. Again, God is just. This I am fully convinced of, as justice is the natural consequence of goodness. The injustice of men is their own work, not his; and that moral disorder, which in the judgment of some philosophers makes against the system of providence, is in mine the strongest argument for it. Justice in man, indeed, is to render every one his due: but the justice of God requires at the hands of every one an account of the talents with which he has entrusted them.

In the discovery by the force of reason, however, of those divine attributes of which I have no absolute idea, I only affirm what I do not clearly comprehend; which is in effect to affirm nothing. I may say, it is true that, God is this or that; I may be sensible of it and fully convinced within myself, but I may yet be unable to conceive how, or in what manner he is so.

In short, the greater efforts I make to contemplate his infinite essence, the less I am able to conceive it. But I am certain that he is, and that is sufficient. The more he surpasses my conceptions, the more I adore him. I humble myself before him, and say:

"Being of beings! I am, because thou art. To meditate continually on thee is to elevate my thoughts to the fountain of existence. The most meritorious use of my reason is to be annihilated before thee. It is the delight of my soul, to feel my weak faculties overcome by the splendor of thy greatness."

[Footnote 2: Modern philosophy, which affects to admit of nothing but what it can explain, hath nevertheless very unadvisedly admitted of that obscure faculty, called instinct, which appears to direct animals to the purposes of their being, without any acquisition of knowledge. Instinct, according to one of our greatest philosophers, is a habit destitute of reflection, but acquired by reflecting. Thus from the manner in which he explains its progress, we are led to conclude that children reflect more than grown persons; a paradox singular enough to require some examination. Without entering, however, into the discussion of it at present, I would only ask what name I am to give to that eagerness which my dog shows to pursue a mole, for instance, which he does not eat when he has caught it;-to that patience with which he stands watching for them whole hours, and to that expertness with which he makes them a prey the moment they reach the surface of the earth; and that in order only to kill them, without ever having been trained to mole hunting, or having been taught that moles were beneath the spot? I would ask further, as more important, why the first time I threaten the same dog, he throws himself down with is back to the ground and his feet raised in a suppliant attitude, the most proper of all others to excite my compassion; an attitude in which he would not long remain if I were so obdurate as to beat him lying in such a posture? It is possible that a young puppy can have already acquired moral ideas? Can he have any notion of clemency and generosity? What experience can encourage him to hope he shall appease me, by giving himself up to my mercy? Almost all dogs do nearly the same thing in the same circumstances, nor do I advance any thing here of which every one may not convince himself. Let the philosophers, who reject so disdainfully the term instinct, explain this fact merely by the operation of our senses, and the knowledge thereby acquired; let them explain it, I say, in a manner satisfactory to any person of common sense, and I have no more to say in favor of instinct.]