years without His interference,” has so formed it that it may thus endure forever. Now if such be the grounds of our belief in the universal 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.