A state of trial seems to imply a previously formed existence that does not agree with the appearance of man in infancy and indicates something like suspicion and want of foreknowledge, inconsistent with those ideas which we wish to cherish of the Supreme Being. I should be inclined, therefore, as I have hinted before, to consider the world and this life as the mighty process of God, not for the trial, but for the creation and formation of mind, a process necessary to awaken inert, chaotic matter into spirit, to sublimate the dust of the earth into soul, to elicit an ethereal spark from the clod of clay. And in this view of the subject, the various impressions and excitements which man receives through life may be considered as the forming hand of his Creator, acting by general laws, and awakening his sluggish existence, by the animating touches of the Divinity, into a capacity of superior enjoyment. The original sin of man is the torpor and corruption of the chaotic matter in which he may be said to be born. It could answer no good purpose to enter into the question whether mind be a distinct substance from matter, or only a finer form of it. The question is, perhaps, after all, a question merely of words. Mind is as essentially mind, whether formed from matter or any other substance. We know from experience that soul and body are most intimately united, and every appearance seems to indicate that they grow from infancy together. It would be a supposition attended with very little probability to believe that a complete and full formed spirit existed in every infant, but that it was clogged and impeded in its operations during the first twenty years of life by the weakness, or hebetude, of the organs in which it was enclosed. As we shall all be disposed to agree that God is the creator of mind as well as of body, and as they both seem to be forming and unfolding themselves at the same time, it cannot appear inconsistent either with reason or revelation, if it appear to be consistent with phenomena of nature, to suppose that God is constantly occupied in forming mind out of matter and that the various impressions that man receives through life is the process for that purpose. The employment is surely worthy of the highest attributes of the Deity. This view of the state of man on earth will not seem to be unattended with probability, if, judging from the little experience we have of the nature of mind, it shall appear upon investigation that the phenomena around us, and the various events of human life, seem peculiarly calculated to promote this great end, and especially if, upon this supposition, we can account, even to our own narrow understandings, for many of those roughnesses and inequalities in life which querulous man too frequently makes the subject of his complaint against the God of nature.