have made human nature and human governments perfect from the beginning. He might have formed the human mind with an intuitive knowledge of truth, without leading men through so many labyrinths of error. He might have made man perfectly virtuous, without giving so much exercise to his passions in his struggles with the habits of vice. He might have sent an angel, or have commissioned a man to establish a perfect form of civil government; and, a priori, this would seem to have been almost as essential to human happiness as any system of truth; at least, that it would have been a valuable addition to a system of religious truth: but though it would be impiety in us to pretend to fathom the depths of the divine councils, I think we may fairly conclude, that if this method of proceeding had been the best for us, he, whom we cannot conceive to be influenced by any thing but his desire to promote the happiness of his creatures, would have pursued it. But a contrary
