to ourselves, and on the particular dispensations of God in this respect. Our own lives, and the events with which they are marked, may teach us how wise the means he has chosen are to make us happy; how many little circumstances his providence has made to concur towards the execution of his designs; and how numerous the means are which he makes use of to preserve us from evils, or to prepare for us blessings.

MAY XXVII.

Complaints of Mankind, relative to certain Incon veniencies in the Laws of Nature.

"WHY is the human body, from its constitution, liable to so many infirmities and accidents?" Whoever asks this question, let him say, if it is possible to form one's self a body which unites more advantages in itself than that which we have received from our Creator. It was incompatible with nature, and the chain of things of this world, that man should have an invulnerable body. If one of our fellow-creatures is deformed, another lame, a third deaf or dumb; is it a reason to murmur against God? Are those defects so common as to give us reason to com. plain? If, after these questions, any one should still think they have reason for discontent, let them reflect on the following truths. It is of use to men in general that they may not want examples of the defects to which the human body is liable. For, when a person, perfect and well made, compares himself with one that is crooked and deform. ed, he is sensible of all the advantages of wellformed limbs; he learns to value properly a gift till then unthought of, and to take more care to preserve it. How valuable is each eye, each ear, each organ of sense, each joint, each limb, if we

only observe the condition of the few people who are deprived of them!-Would any of us part with a limb, in exchange for the greatest treasure? Are not our bodies more beautiful and re gular than the finest building, or the most curious machine? And, though the latter are very inferior to it, we are far from attributing the assemblage of their parts to chance. "Why are the countries of the earth so different from one another, sometimes cold, sometimes damp, some. times low, and sometimes high?" But, Oman, if thou hadst the power to form a globe, wherein every thing was to be for the advantage of men and animals, would thy understanding furnish thee with a plan better than this? The countries of the earth, by means of their difference, produce a variety of exhalations and winds, which occasion that mixed air, wherein experience tells us that men and animals live healthy and content in most places, and wherein plants also grow and propa gate. "It is, however, allowed, that the varia tion in weather is not beneficial to all men, or to all countries." But, has not the preceding weather influenced the following, as the climate of one country often influences another? Are we capable of judging of the whole? Must a million of farmers sigh in vain for rain, because dry wea ther would suit the private convenience of one family? A certain temperature of the air may occasion, here and there, a transient barrenness; but, can it be called an evil, if it was necessary in order to hinder the air from corrupting? Ought the east wind, which is favourable to a whole country, to cease to blow, because its violence may cause some shipwrecks, or be hurtful to some consumptive people? Is it reasonable, when we cannot take in the whole, to tind fault with a part? Why are there so many hurtful animals?" Would it then be better to have no beasts of prey, small or large, upon the earth? They put a stop

to the number of animals that would otherwise

overpower us; and, it is because many animals serve for food to beasts of prey, that the number of living creatures increases every year. If these beasts of prey did not exist, the carcases of the animals on which they feed would not only be useless to living creatures, but would be hurtful. Every year, animals thus devoured, are replaced by others; and in most cases population depends on the quantity of sustenance. Thus gnats, and other insects, would soon want food, if the ani mals, whose prey they are, did not prevent them from multiplying too fast. Why has the Creator regulated the course of nature by such invariable laws?" It is in consequence of such regulations, that man's experience and labour enable him to make use of his understanding and powers, so as to be in some measure master of his own welfare. Would we choose to inhabit a world, where, when we were hungry, we had only to wish, and we should be satisfied; where our clothes should fall from the clouds, if, when travelling in a cold night, we neglected providing any? Or would we, at pleasure (without recourse to other methods) walk sometimes on the ground, sometimes in the water, sometimes in the air; a world where the stomach should never be over. loaded with the weight of food; where an iron hatchet would swim, if, by accident, we let it fall into the water; where bodies, going out of their natural direction, should describe an oblique line, lest their fall should hurt any body? would we wish to inhabit a world, where we should have no occasion to do any thing; where we could not in any way promote our own pleasures; where there should be no rule, no fundamental law; where, in fine, the best, the bad, and the worst, being equally unknown, nothing could make us attend to the laws of nature?

Doubtless, there will ever be a number of things

in nature, the purposes of which, or their relation with the whole, must ever be concealed from us. But on all occasions let us rest on this principle, that God does every thing for wise and beneficent purposes. And, when these enigmas, these inex. plicable things, present themselves, let us say with the Apostle, "O the depth of the riches, both of the wisdom and knowledge of God! How unsearchable are his judgments, and his ways past finding out! For who hath known the mind of the Lord, or who hath been his counsellor? Or who hath first given unto him, and it shall be recompensed unto him again? For, of him, and through him, and to him, are all things. То whom be glory for ever. Amen.

MAY XXVIII.

Sins we are apt to commit in Spring.

Is it possible that we can profane, by sin, this season, so peculiarly formed to prompt us to the practice of piety? Would it not be natural to suppose that, in spring, each field would be to us as a temple, where we should offer up to our Creator endles sacrifices of prayer and thanksgiving; where each thought, each sentiment, and action, should tend to his glory? But, alas! we daily see the ingratitude of man towards his heavenly Benefactor. We behold nature renewed, we be hold the flowers, and a thousand other delightful objects, without thinking of him who made them all; or, if we do think of God, we forget to return thanks for his wondrous goodness. This is the reigning vice of the season, and is, at the same time, the source of all the faults committed in it. Man is the only creature on earth insensible of his own happiness; and yet he has the faculty of feeling it to its utmost extent. This must be ad

dressed to the ungrateful and insensible heart; for what attention can be expected from those who pay so little to that God who speaks throughout all nature in a voice so intelligible and strong! Yet how is it possible to forget our Creator! All his works proclaim him; and we can neither know ourselves, nor the world we live in, without knowing our God. Each creature reminds us of its Maker; each part of the vast scene of nature is filled with the Deity. He shews himself in each blade of grass, each flower, and bird. He constantly borrows the mild and persuasive language of nature, and addresses himself to our senses, our reason, our consciences, and all our faculties. Let us only listen to their language, and we shall no longer be insensible or ungrateful. How ought we to employ these days? It is right to leave our rooms, where we have been confined, and to go and breathe the wholesome air, and walk in the fields and gardens, in order to contemplate the beauties of the season; but let us take care not to make a bad use of them, by giving way to extra. vagant pleasures, which lead to folly and repentance. We shall not be able truly to enjoy the fine season of spring, till, by fixing our attention on the works of our Creator, we discover from reason his divine goodness and power. Then will our hearts experience joys much superior to the pleasures of those who forget their Maker. Why should we seek those pleasures which offend God, and wound our consciences? Here are purer enjoyments, and it is for these only that we are endowed with reason and sensibility. In the next place, let us turn to those who, at this season of the year, give way to too much care and anxiety. When in the depth of winter, and oppressed with many wants, they grow anxious and melancholy, then they may deserve some indulgence; but, at this time, it is an unpardonable doubt of Provi dence. "Behold the lilies of the field, how they