or about him, indicates whether the universe emanated from, and is upheld by, one Great Creator, or more than one: consequently, what duties he has to render to such Great First Cause. This, assuredly, should set him inquiring; and if he pursues his inquiries aright, he cannot fail of discovering that there is a revelation from above. (i. 3.)

6. It may perhaps be urged, that multitudes are so enslaved, in some parts of the world, that they are wholly without the means of so doing. We can hardly imagine such slavery could ever be superinduced, without the enslaved were in a very high degree guilty, of not doing all that lies in them to live as men ought. If, however, there ever have been, or are any, so far as themselves are concerned, under an invincible ignorance of divine revelation, Heaven, rich in mercy, will deal with them accordingly.

7. With what little justice its conduct can be impugned, further appears from considering, that as to those on whom the light of the glorious gospel shines. -How few there are who in any tolerable manner are obedient to its precepts!-How many who care little about its existence !-How many who presumptuously question its credibility!-How many who live neither according to the law of revelation, nor even that of nature !-Besides all which, how have the servants of Heaven been treated in all ages of their appearance. Some, for example, were tortured, not accepting deliverance, that they might obtain a better resurrection; and others had trial of cruel mockings and scourgings, yea moreover of bonds and imprisonment; they were stoned, they were sawn asunder; were tempted, were slain with the sword; they wandered about in sheepskins and goat-skins, being destitute, afflicted, tormented, (of whom the world was not worthy); they wandered in deserts, and in mountains, and in dens, and caves of the earth.' And to consummate the unspeakable wickedness of mankind, the Son of God himself was put to an ignominious death. Heaven, therefore, is in no degree chargeable with not more widely diffusing the knowledge of its will. But for the rebellion of mankind, it cannot, we think, be questioned, that God would ever have had intercourse with his children, as at the beginning.

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8. The present is usually considered a more enlightened period than past ages. But our progress in righteousness is very far short of our intellectual advancement. However important the latter may be, it is only so as being instrumental in promoting the one thing needful. How exceedingly small is the number among us, of those happy persons who are ready to sacrifice every thing to the performance of their duty. If then, from the gross and universal immorality that ever has prevailed and still does prevail, very few only discharge the offices of this life, even in a tolerable manner, how are the mighty multitudes

to be disposed of, to whom even this small praise cannot be awarded? What is to become of such as cannot be brought to do their duty in a lower state of existence, when the period arrives for their being translated into a higher one. It is impossible to suppose that Heaven gives men a law to violate at their pleasure-without entering into the question of the forgiveness of human iniquity; let each of us endeavour to impress on himself the unspeakable importance of considering, that though by unfeigned repentance our sins may be forgiven, the leading an unholy life here, as has been observed, incapacitates us for being happy hereafter. An incapacity even the power of Heaven, if we may so speak, cannot remove from those who are determined on their own destruction. (iv. 11.) Leaving, therefore, wholly out of view anything to be suffered, what must be the loss to the man, who is guilty of the inconceivable folly of throwing away an eternity of bliss?

CHAP. XXII.

CONCLUSION.

1. THE more the nature of Association is examined, the more gloriously will the divine attributes be displayed. Whatever difficulties attend the theory or practice of it, arise entirely from the wickedness of mankind. In an economy emanating from Heaven, there should, it is obvious, be not the slightest disorder. And its application to a vicious constitution of things, should be at once the test of, and the means, if rightly applied, of removing all its defects. These objects, we apprehend, are completely effected by the Perfect constitution of society, if men will live according to its laws. What other can be imagined equally comporting with the glory of God? On the contrary, what constitution can be supposed less so, than the Vicious one, either in its theory, or the practical and innumerable illustrations of it that are every where presented?

2. That human associations, conducted on just principles, i. e. those developed in the third Chapter, are alone in accordance with the will of Heaven, further appears from what follows. It cannot for a moment be supposed, that Infinite Wisdom exerts its creative powers for no conceivable end; though if we suppose either the Imperfect or Vicious constitution in accordance with the will of God, this would be the case; not only as regards all

nations in all their ages; but with every individual of the whole human race, that has ever come, or shall come into the world. For in the Perfect constitution alone, where men occupy stations according to their different capacities, can the talents of any one whatever be properly and fully developed. And if men have not an opportunity of unfolding their gifts, the possession of such gifts is but a torment, especially to good men. If it is objected to this, that in another state of existence, the amplest opportunity will be afforded of developing whatever is permitted to remain dormant here; we reply, that though this will assuredly be the case, yet it is no valid argument against what we urge. Because it cannot be considered compatible with Infinite Wisdom so to have constituted things; as it would have been much more suitable for the gifts we are considering to have been withheld, or at least to a certain degree, until they could in another state of being be properly employed. But Heaven having granted them to men, obviously intends they should be cultivated to the fullest possible extent, for the benefit of each other. 3. Comparing the social body with the corporeal one,-if, reader, you suppose, with regard to the latter, one eye in the back, another in the sole of the foot, a leg changed places with an arm, another leg, perhaps, growing out of the breast, and an arm out of the back, or any greater anomalies than these; you may form an inadequate idea of the monstrous way in which human association is at present constituted, by the members occupying situations in it altogether different from what their capacities qualify them. A yet better idea may, perhaps, be thus formed. Suppose all the different members of the human body were separated from each other, and being put into a bag, were shaken together, and thrown into a promiscuous heap ;could this heap be endowed with vitality, a strange body would arise. Too much resembling this, are the members of the social body of any nation disposed, according to their various gifts. God, says Paul, hath set the members, every one of them, in the body, as it hath pleased him.' It is evidently the will of the Most High, that in the social body also, the members, every one of them,' should be set as it hath pleased him.' How this is to be done, can only be known by the operation of the Holy Spirit, on each of these members individually, and all collectively; though probably few have ever thought this operation requisite, much less have done all that lay in them, that on the part of themselves and others, the great object might be accomplished. (iv. 13.)

4. Another argument, and not the least powerful one, in favour of the Perfect constitution, is, the great difficulty of dividing the land in any other state of things. This alone seems conclusive: i. e., that every thing approximating to division, except that which separates men from unrighteousness

and ungodliness, is altogether opposed to the divine will, as declared both in the constitution of the Material, Intellectual, and Moral Worlds, and the revelation it has been pleased to make to mankind. Having already adverted to the utterly incalculable waste of wealth, arising from the productive powers of men not being associated according to the Perfect Constitution, it is not necessary to insist on it further. (vi. 136.)

5. With regard to lawful associations, alluded to in holy writ, it is mentioned as a peculiar mark of the divine favour that the Holy Spirit will so operate on the members, that they shall have one heart,' or, as it is otherwise expressed, the communion of the Holy Spirit shall be with them all.--(2 Chro. xxx. 12; Jer. xxxii. 39; Ez. xi. 19; John, xvii. 11, and 21 to 23; 1 Cor. vi. 17; 2 Cor. xiii. 14.) No great works can be undertaken, unless men associate extensively and we have seen that very large associations among the ancient Hebrews were sanctioned by Heaven. The government of a nation can only be righteously appointed by an association so extensive as to comprise within it every adult male: a constitution formed in any other way whatever, not only failing to educe the lawful objects of government, but unavoidably educing nothing but unmitigated ill, and of this a very high degree. (vi. 191 to 193.) Had there been any thing pernicious in the formation of a political association so extensive as a lawful one necessarily must be, Heaven would doubtless have pointed out some mode by which the inconvenience might have been avoided. So far from this being the case, we have seen, that in the Hebrew community, all the males were directed to assemble thrice every year. An argument for the formation of the most extensive associations, if for righteous purposes, may also be drawn from the consideration, that, even after the deluge, the whole earth was of one language, and only ceased to be so from the wickedness of mankind.

6. The history of past ages and present state of the world too mournfully evince, that a less or greater degree of unrighteousness ever has prevailed, and will continue to prevail, among men. If, then, notwithstanding this unrighteousness, Heaven is pleased to carry on the consecutive association of the human race, what conceivable objection can be urged against a synchronous one, however extensive, if all its objects are righteous? And as it cannot be questioned, that the servants of Heaven here, will hereafter have to enter into a vastly larger association than any this world can afford, why, it may be asked, should the numbers of righteous men, associating here for hallowed objects, be curtailed? Why apply one rule to the commencement of their existence, and a totally different one to all the remainder of it, throughout eternity? And we must recollect, Heaven wills that all shall be righteous. As we know

the operations of the material world are not-neither, indeed, can be carried on, without its Great Head;-and as we cannot question that the angelic host are controlled by him, why should the material world, men's political concerns, and the heavenly association, be regulated by a head; and yet a different principle be applied to the productive powers of men, though these are greatly dependent on the way their political concerns are managed? If the Perfect Constitution of society is not that designed by God, men have one rule for the attainment of the means of associating their productive powers, and a different rule for the employment of those means: though, reasoning by analogy, we may suppose that not only the heavenly association, but the associations formed in every part of the universe where the Great Creator's will is obeyed, are regulated in accordance with the Perfect Constitution.

7. It seems not a little remarkable, if what we insist on is untenable, that all mankind should be fully sensible, i. e., if they inquire about the matter, that association is the source of all good, out of which, therefore, a single human being cannot live, and yet that a dissociating principle should ever be ope rating in them. They may, on the hypothesis we are combating, form an association of a certain number, in perfect accordance with the will of Heaven, but if they admit another individual, they contravene such holy will. Should those who impugn what we advance, be unable to furnish a solution of the question; i. e., what is the greatest number that may form an association? will they affirm that it cannot be resolved, and that Heaven has left the whole human race in never-ending doubt as to the affair? And we may also ask, if men, forming an association, may ignorantly transgress the will of Heaven, by admitting a single member too many, who is chargeable for the sin they commit from invincible ignorance? Surely, not themselves it can therefore only be chargeable on Heaven, which none will be found to affirm. The only conclusion, therefore, we can arrive at, is, that had it been possible for men to form too extensive associations for righteous objects, Heaven would have declared its will, in a way that none could mistake it; though the bare supposition seems to us to convey its own refutation;-for how can an association, the objects of which are all righteous, have too many members?

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8. And that the Perfect Constitution must have been designed by God, to regulate the conduct of all intellectual beings, is further obvious, from considering that by such a mode of association alone can the universe be rightly sustained. To the whole constitution of things, excepting, of course, God's own external existence, three things only can happen ;-it must be stationary, augment, or diminish. We cannot affirm that the Most High may not, at some period, either cease to call beings