confusion in the moral and political world; and since you say man is the workmanship of God, and yet is frequently in misery?"

By the perfection of planetary motion, the power of gravitation, and the various operations of nature, I vindicate it in the material world. And when I

speak of the perfection of his works, in the next chapter, I shall establish it in the animal creation. I shall prove man a fallen creature, and shew that what we call confusion in the moral and political world, and consequently human misery, are all parts of one great state of probation for a higher scene of existence; and which, when properly understood, are no more imperfections than the imbecility of infancy is an imperfection of mankind.

II.

"What do you mean by the essential and moral attributes of God?"

The essential are such as those already mentioned, the moral are such as follow:-immutability, happiness, goodness, justice, and the like.

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12. What do you mean by the divine immutability?"

Such is the wisdom and perfection of the divine procedure, that he changeth not, either in his essential or moral attributes. His righteousness, truth, and goodness, shall endure for ever. He is not like man, to revise his ways or improve his

works on more mature reflection or on second thoughts.

"But how do you vindicate such expressions in scripture, as the Lord repented him of the evil he thought to bring upon such or such a person or nation,' and his granting requests in prayer?"

Both cases are one and the same. Human feelings are often ascribed to the Godhead, but this only in compliance with human prejudice. As to his apparent change of purpose in answer to prayer, the change is in the supplicant and not in God. By prayer, if it be real, the sinner repents and becomes a different creature; and thus changes the relation between him and his Maker. The prayer then is granted, and the immutability of the Deity is still perfect.

13. "How do you prove that the Supreme Being is infinitely happy?"

From his being in the possession of the constituents of happiness to a perfect and infinite degree.

"What are these?

They may be distinguished by active and passive. The latter are the enjoyment of every wish, or perfect contentment, and freedom from all inquietude, internal and external: the active are known by the term Goodness.

"How do you maintain that the Deity has no internal nor external inquietude, since it is supposed that not only wicked men, but superior beings, even rebellious angels, are in arms against him?"

Of this we are assured, that God reigns in heaven, laughs them to scorn, and holds them in derision. So far from being a cause of disquietude, both wicked men and angels, as to his great plan, work his will. They are the necessary instruments of man's probation, and in the end will perfect that plan; and will then be as evidently necessary to its completion as any other part.

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14. What do you mean by the Goodness of the Deity?"

By goodness is generally meant benevolence and doing good to others. The divine goodness may be thus propounded. A time has been presumed when the divine essence alone existed. The material universe and its living creatures are willed into existence. What were these living creatures intended to do? or what was his view in creating them? They each received existence; -and this must be either pleasurable, painful, or indifferent. If indifferent, there appears to be no adequate motive for the divine exertion. If painful, then injustice and malevolence must have been the inducement. From this, Dr. Paley in his Theo

logy has abundantly vindicated the divine goodness. He has sufficiently proved that the imparting of pleasure or happiness was the divine motive, and that his benevolence has not been abortive. If man is sometimes miserable, it is only a temporary preparation for infinite felicity. If a chief part of happiness therefore consists in goodness, what an infinite source there must be in the Deity, who created all to enjoyment, and who is continually imparting pleasure to his creatures. He must be infinitely happy.

15. "How do you vindicate the infinite justice of the Deity?"

This, I conceive, is already done by shewing that he created all things to enjoyment and not to pain, nor a state of indifference. If man is sometimes miserable by the injustice of others, which we might say God should instantly punish, we should speak unadvisedly, not remembering that this world is a state of probation, and the next the state of rewards and punishment.

"But has not God the right to inflict arbitrary pain upon man or beast?”

Certainly not:-if he did so, he would be unjust. For to be just, is to act according to what is commanded. God's own moral perfections are as much a law to him as any commanded law;

and in this sense he has not the right (for so we are accustomed to speak) to act contrary to them. According to human language, he has not the power to act contrary to the perfection of his own

nature.

"Can you vindicate the Divine Wisdom and Goodness in creating man with the power of making himself miserable, which some compare to putting a sword into the hands of a madman ?”

Most certainly I can. Perhaps no idiot ever made himself miserable, or wilfully inflicted pain on himself. Men of the greatest abilities are not the least apt by misconduct to bring misery on themselves. Temperance and intemperance are as unerringly rewarded and punished in this world, as religion and wickedness will be in the next. As to the various degrees of mental energy and corporal vigour, and the different conditions of life, they are all but very short or momentary preludes to a drama of infinitely more endurance, action, and pathos: and therefore, could we but have a glance of the perfect plan, they would appear to be, as they really are, of less importance than the mere act of putting on our clothing for an ordinary day.

16. "What is Truth ?"

The agreement between words and things, or the sign and thing professed to be signified.