The proof of the divine goodnefs refts upon two proportions, each, as we contend, capable of being made out by obfervations drawn from the appearances of nature.

The firft is, “that, in a vaft plurality of inftances in which contrivance is perceived the defign of the contrivance is beneficial.”

The fecond, “that the Deity has fuperadded pleafure to animal fenfations, beyond what was neceffary for any other purpofe, or when the purpofe, fo far as it was neceffary, might have been effected by the operation of pain.”

Firft, “in a vaft plurality of inftances in which contrivance is perceived, the defign of the contrivance is beneficial.”

No productions of nature difplay contrivance fo manifeftly as the parts of animals; and the parts of animals have all of them, I believe, a real, and, with very few exceptions, all of them a known and intelligible, fubferviency to the ufe of the animal. Now, when the multitude of animals is confidered, the number of parts in each, their figure and fitnefs, the faculties depending upon them, the variety of fpecies, the complexity of ftructure, the fuccefs, in fo many cafes, and felicity of the refult, we can never reflect, without the profoundeft adoration, upon the character of that Being from whom all thefe things have proceeded: we cannot help acknowledging, what an exertion of benevolence creation was; of a benevolence, how minute in its care, how vaft in its comprehenfion.