We have some difficulty to assure ourselves of the designs of a Supreme Being: however, by a kind of analogy we shall be able to form an idea of the divine will; and our minds, our feelings, and virtues, all aid us in the search; but were we sprung from an insensible nature, we should not have any connection with the different parts of its immense extent, and the attentive study of our moral constitution would not throw a light on the various revolutions of which the material world is susceptible. We should only discover, that there would be much less reason to oppose, in imagination, limits to the varied movements of a nature without a guide, than to circumscribe, in some manner, the actions of an Omnipotent Being, whose other attributes are also infinite; for the ideas of order, justice, and goodness, which arise from a knowledge of His perfections, seem to trace a circle in the midst of infinity, which the mind of man may perceive. Yes, these ideas subject a great space to our contemplations; but what advantage is there in trying to be acquainted with the mysteries of an insensible nature, or to penetrate the secret of the motion impressed by blind necessity? Let me repeat it then, as a termination to these reflections; all would be obscure, all mere chance in the fate of man, if we did not attribute the disposition and preservation of the world to the omnipotent will of an Intelligent Being, whose perfections our feelings and thoughts faintly represent. In short, when even in the system of the eternity of nature, men were assured that death destroys individuality, and were they even able to drive away the idea of the continuation or renewal of it, by any sentiment or remembrance; would it be evident, that we should be absolutely indifferent about the torments rational beings may endure in that space which is represented by the idea of infinity and eternity? The metaphysical idea, which determines us to place our consciousness on that imperceptible and mysterious point, which unites our present thoughts to the past, and our actual sentiments to our hopes and fears; this thought is not sufficient to make us regardless of our fate, or render us indifferent to the unknown effects which may result from the revolutions of a nature, which we are not acquainted with: the anxieties and troubles of the beings who are to live in the ages yet unborn, do not interest us as belonging to any particular person; however, we have, for those abstract misfortunes, in this instance, a sympathy which escapes reasoning. I agree, that in the system of undirected nature, happiness or misery, transitory or without end, have the same degree of probability: but what a terrifying resemblance! Can we undismayed consider such a chance?