In thus representing incidental effects as indicative of the feelings of the Deity, I may seem to contradict my reasoning under the first head, where I gave, as proof of God's benevolence, the fact that the direct object of every contrivance is beneficial, and evil only incidental. But I did not mean to intimate that the incidental effects of a contrivance are no index of the feelings of its author, but only that the direct effects show more clearly than the incidental what are his wishes and intentions, especially if the former are the most numerous, important, and striking. Still, incidental effects are never without an object; and where they are evil, as in the case supposed, they indicate other feelings towards men, in the divine mind, than unmixed benevolence. For it is a strange limitation of God's wisdom and power to say, as some do, that the evils could not be prevented. It may be said, however, that if men only conform to the laws of nature, they will escape all the evils they suffer. On the other hand, I maintain,--and this constitutes my second argument to show that the divine benevolence is not unmixed,--I maintain that the highest virtue and the most consummate prudence cannot avoid all the evils of life. Such prudence and virtue will not secure any one against many destructive natural agencies and operations to which he is exposed. Miasms productive of fatal disease may contaminate the atmosphere we breathe, unperceived by us; poison may exist in the food which we take as our necessary sustenance; the mechanical violence of the elements, or of gravity, may crush us; the lightning may smite us to the earth; the wild beast may rush from his unnoticed lair as we pass; or the deadly insect, or serpent, may inject its poison into our blood at an unexpected moment; or the floods may overwhelm, or the fire consume us. Now, although prudence and virtue may defend us against many evils, they afford no security against such as I have named, in very many instances. We are often ignorant of their existence or proximity till we become their victims, and suffering, often intense, is the consequence. Indeed, the greatest of all physical evils--I mean death--is as sure to visit every son and daughter of Adam as any event can be; and nothing but insanity, or its religious synonyme, fanaticism, has ever pretended to be proof against disease and death. You cannot, indeed, point out any particular organ or agency, whose direct object is to produce disease and death; but they are nevertheless the inevitable result of organic operations and agencies in such a world as this.