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thought so contrary to the plan of infinite wisdom; who wills that all men should be saved, and come at the knowledge of the truth, consequently he has created them for it, notwithstanding their original ignorance, their gross imaginations, and turbulent passions.

Now, it is on the theory of religion that the evils resulting from the above causes have principally fallen: its admirable morality has better resisted the contagion: though when we see on the one hand a thousand dangerous illusions and superstitions, corrupting its purity, and on the other, the motives to virtue, which are the very essence of morality, and are derived from its theory, perverted, enfeebled, enervated, and almost annihilated; we must lament that it has not wholly escaped the infection. What then can be more necessary than to disencumber religion from the errors which corrupt it, and to present it to inankind in its primitive purity! this shall be my endeavour in this treatise, by faithfully displaying the eternal plan of divine government as made known by God himself, both by nature and revelation.

It is in this two-fold manner, that the source of all truth has communicated to us the scheme of his mercy. First, by a natural revelation, by which He enlightens our reason, in offering to its contemplation, the admirable works of creation. Secondly, by a supernatural revelation, by which He condescends to supply the original weakness of our rational powers, and gives us his word; as a more perfect and more efficacious assistance.

It is to our reason that God addresses himself in both these revelations; with this capital difference however, that in the former, what we know of the being, perfections, and designs of God, must be deduced from the contemplation of nature, and result from our own discoveries whereas in the latter, we must only attend with humility, and docility, and comprehend him who speaks for the purpose of enlightening us; for reason cannot be benefited by what it does not understand.

The question why God has revealed himself in these two ways is not proper to be discussed here; one very remarkable observation may however be made, which is founded on their perfect agreement. For as the design of our Creator is to bring us to the knowledge of the truth, it is impossible that he should deceive his creatures, and not be himself the God all of truth: consequently his revelations far from contradicting each other, must be found in perfect harmony.

But as God has manifested himself to us in his works, and in his word, it is in these two sacred sources, and in these alone, that we are to seek for the knowledge of his plan, and not in the opinions of our fellow mortals, which are so different, and often so opposite. We may, and we certainly ought to consult them, and examine carefully the reasons on which they are grounded, in order to profit by their labours, and use them as succours for the better comprehending our Maker, but it is God, and God alone, to whom we are obliged

indispensably to attend; and by the touchstone of reason and scripture, must every human opinion be tried

When we consult reason for the proper understanding of Holy Writ, we draw at once from these two sources. When, for instance, any passage there is susceptible, by the ambiguity of its expression, of two different meanings, because, the same term may sometimes have a literal, and sometimes a figurative sense annexed to it, it is then the province of reason to determine which of the two is the sense of the passage in question, by adopting that which agrees with the nature of things, of God, of man; and rejecting that which is unnatural, absurd, and false. Such is the use we are to make of reason, in the interpretation of Scripture.

And here I solemnly protest, in the presence of the Almighty, that in reading and meditating on his word, to know his will and designs towards us, I have with sincerity, and in his fear, adhered to this rule, I have sought truth in its purity, with simplicity of heart, without hope, or fear of its agreeing or disagreeing, with that catechism which had been taught to receive in my youth, without sufficient examination; well convinced, that if such, or such opinions were true, I should find them confirmed in Scripture; if false, they would not become true, by my obstinately persisting to believe them without examination; so that I had nothing to loose, or rather I had every thing to gain, by bringing them sincerely to this test; since the only thing of importance to me was to fly from error, and to come at the knowledge of the truth.

And this impartial study of Scripture has been attended with great advantage to me. It has confirmed and established me in some of my former opinions, which I have found to be divine truths, and opened my eyes upon others, which I have perceived to be the offspring of prejudice, and error.

It has certainly exposed me to some temporal inconvenience, in the exercise of my ecclesiastical functions; as instead of examining the truth, or falsehood, of my doctrine, the clergy condemned me to silence; which being contrary to the dictates of my conscience, was followed by my deposition. Thus circumstanced, I was obliged to seek in a foreign country that protection and independence which my own refused me. The suc cess of my endeavours having placed me above the reach of temporal cares, I devote the leisure with which providence has blessed me, to the interest of truth, and the benefit of mankind, adhering scrupulously throughout this work to the rules I have laid down, consulting only reason and the word of God, and advancing nothing, but what appears to me, agreeable to these guides; convinced that were I to violate this sacred obligation, I should be guilty of the most audacious and criminal prevarication.

As I disclaim all other authorities, however useful to my subject; so I equally renounce all personal controversy; and confine myself

entirely to the combat between truth, and

error.

given, because on those terms they are absolutely insurmountable, since it is impossible to make light agree with darkness. To give but one example of these triumphant objections: how can it even be made comprehensible that a being infinitely good can consign the greatest part of his creatures over to never ending torments? It is however necessary that these objections of the second class should be answered, and that religion should be disengaged from every thing that may tarnish and obscure it lustre. For as long as it shall present a hideous mixture of truth and error, it cannot carry with it that light and evidence, which are necessary to convince the undersianding, and gain the heart, but will expose men to baneful illusions, cruel doubts, and even to the fatal danger of falling at length into incredulity, and irreligion.

I mean not however by these protestations to prepossess the world in favour of my tenets. I have laid down the only rules by which they must stand, or fall; therefore setting aside the prejudices of education, and carefully examining what I shall advance, let every one judge, and determine for themselves. Whoever proceeds otherwise, can never read with advantage, not even Scripture itself: but resembles those whom St. Paul describes, as ever learning, and never able to come at the knowledge of the truth, as the mass of prejudices, form that veil upon the heart, with which the same apostle reproaches the Jews; and which made a learned divine of this century observe, in a Latin epigram on the Bible, That it was a book where every one sought his opinions, and where every one found them. This has given occasion to the deist to re-not solicitous to clothe it in the ornaments of proach revelation with obscurity; whereas the whole of religion, if it may be resolved into the designs of God towards his creatures, and what he requires of them towards the rendering them fit objects of his favour; is sufficiently clear to all, who with the docility of little children will listen to its instructions, and obey its dictates.

With respect to the form of this work, I am

flowery language; simplicity, perspicuity, and evidence, have ever appeared more attractive in my eyes. I confide in the majesty, and importance of my subject to interest my reader, and captivate his attention. And what subject can be more sublime than to explain the plan of God, and his counsels towards man! August by its author; precious and interesting by its object; luminous and harmonious by the value of its materials, and the beauty of its structure; elevated and delightful by its tendency; and sovereignly glorious and marvellous by the amazing difficulty of its execulion, and by the magnificence of its effects. Its author, is He who is infinitely wise, good, and powerful; its object, is the universal and final happiness of the whole human race, without exception of a single individual; the rich materials that compose it, are those magnificent truths that go hand in hand, and by a

It may appear to some necessary previous to my present undertaking, that I should prove the divine authority of that revelation on which it depends. But this subject has been so frequently, and so ably treated by numbers, that I think it needless to enter upon it again, any farther than its celestial origin may be deducible by every candid mind, from the beauty, grandeur, and harmony of a design; which comprehending so many ages since the beginning of the world, cannot be the production of an impostor: which is a sufficient internal proof of its di-natural connection, form the most beautiful vinity.

Religion has, in our age, sustained on every side a multitude of attacks from different quarters, and under every disguise; which as they have occasioned the discussion of many important questions; have led to an examination favourable to the cause of truth. The objections of the deist to Christianity are of two kinds: the one, levelled against its external proofs and documents, such as the miracles, and prophecies it contains; the other, relating to its substance, and attacking its doctrines whether of theory, or practice. With respect to the former, they have been answered in a manner that has turned to the advantage of religion: but I am far from being able to say as much of the replies that have been offered in defence of its doctrines; here the combatants have not stood on equal ground, for its advocates in vindicating the dogmas of religion, have thought themselves obliged to maintain them, not in the simplicity of holy writ, but as they were taught in different communions of Christians, and represented in the creeds and confessions of their churches; hence a number of objections to which no satisfactory answer has ever been

whole that an intelligent being can possibly contemplate. Its tendency, that of bringing us all to the highest perfection, and the utmost happiness of which our natures are susceptible. And the difficulty of its execution, and the magnificence of its effects, no other, than rendering the human race, such as they have shewn themselves from the foundation of the world to the present moment; a race of beings plunged in the most profound darkness; lost in the most monstrous errors; degraded and tyrannized by the most disorderly and violent passions; odious by the most horrid and detestable crimes; unhappy, in their physical and moral state, by all these sources of dreadful misery; it is nothing less, than to render such beings, enlightened, rational and pure in their sentiments; amiable by every virtue, excellent by every action, and happy by their perfection, their celestial state, and above all by their glorious union with God himself! Of how little moment will the ornaments of diction appear to any one convinced of the importance, and elevated by the dignity of the subject. May its divine energy penetrate my heart, and I shall not fear of making my labours useful, and acceptable to the world.

OF THE

INFINITE GOODNESS OF GOD.

GOD IS LOVE.-1 John iv. 8.

It is not necessary in a work of this nature, to enter into a complete detail on the existence and perfections of God; any farther than as they enable us to judge with certainty of his designs towards us. And His infinitegoodness being the leading principle in the creation and government of moral agents; it is to the particular investigation of this goodness, I mean to confine myself principally, though I shall touch on His other perfections, when by so doing I can throw light upon my subject: which will be divided into three chapters; containing the definition, proofs, and consequences of the infinite goodness of God.

CHAPTER I.

Definition of the infinite goodness of God. THE infinite goodness of God is that constant disposition of his will; by which he determines to bestow upon his creatures, as much happiness as their natures are capable of admitting. And here we must distinguish four things, viz. the nature, the design, the duration, and the effects of this divine benevolence. And

First, In its nature, it is an invariable disposition, a constant, unalterable, in a word, an immutable goodness.

Secondly, is design; to confer good, nothing but good, pure from every mixture of evil, and even all possible good; that is to say, all the good that such a being can dispense, and that the creature who is the object of it, can receive.

Thirdly, Its duration, which is boundless as eternity; for goodness to be infinite, must never cease from doing all the good it can, and consequently in an Eternal Being, must be exerted eternally.

in the universe be so connected in the general scheme of divine government, which embraces all in one compendious whole, as not to permit the separating a part, from the general system, in which, infinite wisdom may make one race of beings subservient to the greater, or general good of the rest?

That infinite goodness does, and ought to prefer a general, to a particular advantage, I am ready to allow; and therefore that He can expose one, or many of his creatures to a temporary evil, however great, when it is necessary to procure the good of a superior number. This, far from being inconsistent with the proposition I advance, is agreeable to the nature of intelligent creatures, and to the hapness corresponding therewith: As I hope to make it appear, that the sufferings inflicted for the good of others, will, sooner or later, procure an increase of happiness to the individual who endured them; so that in the end he will perceive and acknowledge himself to be a gainer, by having thus contributed to the welfare of others.

But when by a strange supposition, which has not the least foundation, either in the nature of intelligent beings, or their happiness, we advance, that the infinite or eternal misery, not of a multitude, but even of an individual, must take place to procure the good of the rest; then it is evident that perfect benevolence can never admit so horrid a method into his plan: because in so doing he must commit an act of unjust and partial cruelty; an act, barbarous and tyrannical in respect to one creature, in order to procure the happiness of others. No, the being infinitely good, cannot at the same time be infinitely cruel; the detestable reason of superior strength is no argument with him; his goodness is true and genuine, consequently impartial and universal. He possesses in Fourthly, Its effects, not only extend to all the inexhaustible treasures of his wisdom the intelligent beings of the universe, but even and power, sufficient sources of felicity for all to all the creatures capable of distinguishing his creatures; without being reduced to the between pleasure and pain, for the divine dreadful expedient of making some the vicgoodness could not be infinite, if it did not tims of others, or adopting means repugnant embrace his immense family of sentient, as to the simplest ideas of goodness, and utterly well as rational beings. But I shall here incongruous with those we ought to entertain only consider that branch of it, which relates of the merciful and kind parent of the unito man; because it is to human beings that verse: who represents himself to us as tenscripture calls our attention more palticular-derly concerned for the happiness of his chilly; and because it is infinitely more impor- dren; which St. Paul calls, the kindness and tant to comprehend the designs of infinite be- love of God towards men, or as it is rendered nevolence towards us, whose duty it is to in the original, the philanthropy of God. Are make suitable returns of love, and obedience. men miserable? it is termed that infinite comBut here an objection may be started which passion, he has for their wretchedness: are merits examination

titles of forbearance, long-suffering, and patience; but when by a sincere repentance they turn from their iniquity, then, it is his clemency, his pardon, his mercy, and his grace, that is extended towards them.

CHAPTER II.

Proofs of the infinite goodness of God. To the proper demonstrating of this important, and fundamental principle, I must establish it on two evident proofs, one drawn from reason, the other from scripture.

And in doing this I shall shew, that it is impossible to form to ourselves, just notions of the adorable goodness of the Governor of the universe; unless we endeavour to know his other perfections. We must therefore consider Him, first, as the original cause of all things; and secondly, deduce from thence, his right to the character of the best, and most excellent of beings.

Fourthly, I have I advanced that God in his nature, and atrributes, as our Creator, is infinite, uncircumscribed, unlimited. If his perfections are immutable, and can neither admit of increase or diminution, they are now what they have ever been, and what they will be throughout all eternity, infinite. If he possesses knowledge, it must pervade all things; if power, it must be uncontrolled; if goodness, it must extend to all; and will the greatest and most universal happiness. Such are the sublime ideas comprehended in necessary existence.

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Let us for a moment contemplate this unfathomable, this astonishing being, who sits supreme, without rival or competitor; to raise our thoughts to Him, is to elevate them to the Being of Beings, the source of existence, or as he describes himself, the I AM. "Thus shalt thou say unto the children of Israel, I AM hath sent me unto you.' But when we turn our eyes upon his creatures, what do we behold? but a borrowed and contingent exIf God in the beginning created the heavens istence which they hold by his grant, which and the earth, he must be the original cause at the moment of their creation, depended upof the universe: a being existing of himself, on his will, and which every instant is sub. from whom all other beings derive existence:ject to it? Thus their preservation is a conthis idea inust naturally present itself, when tinued creation, for in him we live, and move, we ascend from the effect to the cause, and and have our being from this definition, which is certainly incon- He is eternal, and we are but of yesterday: testible, we are led by a necessary conclusion, He is independent, whereas we, and all that to the discovery of all his other perfections. surround us, are constantly deriving new supIt contains two important ideas; the one re-plies from Him; exposed to the loss of what lative to the manner of his own independent existence; the other, to his agency, as the Creator of all other beings. All the attributes we discover in God must depend on one or other of these ideas; and arise either from his own self-existent nature or belong to his character as Creator, it is impossible to separate them. For if God is the spring and fountain of life, he cannot have derived it from any, but in a word exists necessarily. The same is true of all his attributes as Creator, such as he is, he has ever been, the perfections of his nature are eternal, and consequently exist necessarily in him; so that the Supreme Being is both in his nature and perfections, eternal, independent, immutable and infinite.

First, He is eternal, for having received nothing, he cannot possibly suffer any privation; and as he knew no commencement, he ean know no end. "I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty."

Secondly, His absolute independence flows from the same premises, and scripture everywhere abounds with the most positive declarations of this truth. "Is it any pleasure to the Almighty that thou art righteous? or is it gain to him, that thou makest thy ways perfect!"

Thirdly, That the Most High is immutable in his being and perfections, is equally evident from his independent nature, which precludes every possibility of change; "He is always the same, the father of Lights, with whom is no variableness, neither shadow of turning."

we have, and needing new acquirements. He is immutable, always the same; in him is no succession, no modification, no transition from one condition to another. He is all that he can ever be, whereas his creatures are mutable, constantly affected by the objects which surround them, and perpetually passing through a variety of situations and circumstances. He is infinite in his essence and attributes as Creator, unconfined by space, or time, and fills immensity. The heaven of heavens cannot contain him, and all his glorious and adorable perfections, are as uncircumscribed as his essence. Whereas his creatures occupy but a small point in space, and an inconsiderable portion in time; they possess no quality, but in a degree equally limited with their nature; whatever progress they may make towards perfection, by the best improvement of their faculties, to whatever height they may elevate themselves, their knowledge and activity will ever remain confined within narrow bounds; and they will still continue at an infinite distance, from Him who fills heaven and earth, before whom the nations are as a drop of the bucket, and are counted as the small dust of the balance. All nations before him are as nothing, and they are counted to him less than nothing, and vanity. To whom then will ye liken God? or what likeness will ye compare unto him?

Let us proceed to the second idea contained in this definition, that God is the origin of existence to all inferior beings; and let us ex amine what perfections must reside in Him, as Creator of the universe.

From the omniscience of God, we are led to infer his infinite wisdom, which consists in constantly proposing the best and most excellent end, and employing the most proper and efficacious means to obtain it. Thus his will being ever directed by his supreme wisdom, can never in any possible case degenerate into fancy or caprice. All his proceedings are the dictates and counsels of his eternal wisdom The Lord of Hosts is wonderful in counsel, and excellent in working. The only wise God, because every subordinate degree of wisdom, that created intelligences may possess, bears no greater proportion to the fountain of knowledge, than a feeble spark, to a conflagrated world. Well therefore might the inspired apostle exclaim, when contemplating this amazing subject: "O the depth of the riches both of the wisdom and knowledge of God!"

The first attribute that strikes our minds, | God are all his works from the beginning of when we reflect on the production of the the world. Neither is there any creature that world, is power. St. Paul, speaking of the is not manifest in his sight; but all things invisible things of God, which are clearly seen, are naked and open to the eyes of him, with calls our attention to his eternal power, which whom we have to do. God is light, and in in an infinite Being, must of necessity be in- him is no darkness." finite. But should we not be disposed to admit the force of this argument, there is another more simple, consequently more evident; drawn from the very act of creation. To create! to produce from nothing, to give existence, to what was inanimate! demonstrates without doubt the highest extent of power; and is the noblest idea we can form of that attribute in our Maker. He who made me, who from nothing caused me to pass into existence, can do in, and for me, every thing that is consistent with the nature and essence he has conferred upon me. Therefore he is all-powerful with respect to me; this may with equal propriety be said of all the beings that compose the universe, as they are all creatures of his power. Scripture, when it informs us that with God all things are possible, has no term more emphatical by which to express his infinite power; and appeals to creation as its incontestible proof. "He calleth those things which be not, as though they were. By the word of the Lord were the heavens made, and all the host of them by the breath of His mouth. For He spake and it was done; He commanded and it stood fast. He said let there be light, and there was light."

Having shewn the infinite power and wisdom of the Creator of the universe, I come to the consideration of his boundless goodness. Nor will it be difficult to establish this interesting proposition from the theory already laid down. For if his wisdom in designing is a perfect security from that versatility which arises from ignorance, or caprice; it is evident he can never sport with the happiness of his creatures, and that when He determined to create them, he was actuated by some motive worthy of himself. Now his own advantage, or that of his creatures must have been the end in view. And is it possible that a necessarily existent, immutable and infinite being, who is all-sufficient, consequently totally disinterested in all he does, could propose any benefit to himself? or be influenced by any thing but the godlike satisfaction of opening the sources of bliss, and dispensing to his creatures that felicity, those rivers of pleasure which flow at his right-hand forever more? He knows what perfect happiness is, and the method of conferring it best adapted to the nature of his creatures. Thus the voice of reason loudly proclaims, that our Creator is our Father, a father whose love is infinite, because his goodness is unalterable.

Nor can we admit the irresistible and uncontrollable power of the Creator, without acknowledging at the same time, that it is not a blind principle, which produces its effect in a manner merely physical. The smallest attention to the beings which compose the world, is sufficient to discover indications of wisdom and design. Besides, when we behold it. peopled with intelligent creatures distinguished by knowledge and design, must it not appear from thence, that he who made them, possesses these qualities in a much more eminent and superior degree. "Understand ye brutish among the people: He that planted the ear, shall he not hear? He that formed the eye, shall he not see? He that teacheth man knowledge, shall he not know?" Whence it follows, that the divine mind is infinitely intelligent, or endowed with understanding and will. His knowledge extends to all creatures. He sees at one glance all causes, and every subsequent effect, capable of resulting from them throughout all eternity. He contemplates by a single act Proofs of the infinite goodness of God taken that immense chain of consequences, that comprise all periods past, present, and future. Let us attend to the language of Scripture on this astonishing subject: "Great is the Lord, his understanding is infinite. There is no searching of his understanding. The Lord searcheth all hearts, and understandeth all the imaginations of the thoughts. I am God, and there is none like me, declaring the end from the beginning, and from ancient times, the things that are not yet done. Known unto

from Scripture.

SCRIPTURE here opens a rich and abundant field for our contemplation; no subject is treated more repeatedly or emphatically, than that of divine goodness. The Supreme Being is there represented as our Father: doubtless thou art our Father, though Abraham be ignorant of us, and Israel acknowledge us not, thou O Lord art our Father: and it is by this tender appellation that our Saviour encourages

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