orders; since it is clear that no being can pro duce any thing from others without knowing such intended productions in their kind or order; and to produce all possible beings into their respective kinds, of order, beauty, extension, solidity, and use, with the distinct order and diversified number of them, is an evidence of a knowledge over all in the act of their existence, qualities, order, and number; and to know all beings everywhere and in any wise, is to have all knowledge; and to have all knowledge is to possess unbounded knowledge, which is the true nature of infinite knowledge or wisdom; God therefore is infinite in wisdom also.

Seventhly, God is absolutely one distinct substance, as is evident from all the foregoing; for the possession of an uncreated substance is independant existence of all numbers and duration of existences; and such independant Being is superior to all others, and being superior to all others, there is none of all like such a being, Thus then God is one unequalled Being, by being superior to all others; one superior Being, by being independant of all others; one independant Being, by being alone uncreated; and being alone uncreated, denotes one only independant God.

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Eighthly, Nor can there be two eternals, much less more; for the possession of eternal existence, being existence without beginning, such existence could never be confined to time nor date, nor place for being, having no confinement in any way, nor by any being; then it follows, that such being must be in itself above all others in duration; and being above all others, no one of any beings could have an equal duration; and not having the same duration, it becomes short of the duration of that being who

is uncreated and eternal, which being short of the eternal Being, leaves him ouly eternal: God therefore is the only eternal God, nor is there therefore any other eternal being. The same is as clear from his omnipotent power; for he who is omnipotent, as aforesaid, must have power over all in the very nature of omnipotence; and having power over all, then none has equal power; and none having equal power to such a Being, he only has all power: thus therefore the Lord is one only onnipotent power.

Ninthly, Indefinite wisdom bears its testimony to the same purpose; for to be infinite in wisdom is to have all possible knowledge, which is to have all beneath the notice or knowledge, otherwise the capacity could not receive that understanding; and all being below that knowledge, then such knowledge is above all; and being above all, he only who possesses such knowledge is alone infinite in knowledge: God only therefore is infinite in knowledge or wisdom. From all the foregoing it is most clear that there is only one, God, who created all beings by his own substance, and who is alone self-existent, eternal, omnipotent, and infinite in wisdom; by whose perpetual power all beings have their support in existence.

Tenthly, The existence and active dispositions of God towards the beings that he has formed of his powers, as aforesaid, is as clear as his mentioned perfections, namely, his absolute beneficence or goodness; for in the range of creation there are those existences which are solely for the good of his animate creatures, especially for mankind; yea, they have their respective uses, to all the senses of individuals, who are the subjects of such useful creatures; and since it is clear that nothing, either good or

bad, can have being without a cause of the very same sort, then it follows that as the effect is, so is the cause in its identical kind; it being the case therefore, that as the cause is, the effect is also; which being of any known kind or use, do thereby declare the same kind of a cause: thus nature being suitable for every beneficent or good purpose of living creatures, is an evidence of a beneficent or good nature or disposition of God, the cause of that nature; God therefore is good in himself towards all his living creatures. There are also those beings in creation, which are to the impediment of health, and to the destruction of corporeal life; but those beings are further demonstrations of his essential good nature, which disposeth him to be actively beneficent or good towards his creatures; for as when he made all things there could be nothing but good in their own kinds, coming from a good cause; so afterwards there must have been some offensive cause or act from the beings formed, before he could (being good in himself) expose to any such impediments or punishments of such offending creatures. And such exposure to dangers and punishments for offence, do also indicate that God is good, without any countenance of bad by transgression or offence; or he would not have had any cause for such deviations from the established good or happy end of the subordinate creatures to the intelligent ones; because had he not had such good, evil would have accorded with him, for which he could not have produced any thing as past and present punishment, through not having any offensive cause of such punishments; which punishments or exposures to misery therefore, are decisive omens of his aversion to bad or evil, or offence, which dis

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agrees with him. And thus it appears from the state of some of nature, which is afflictive, that God is really and unchangeably good in himself and acts, who cannot therefore suffer any alloy, so as to countenance offence; but who exposes to punishments, even in nature, by which the said good is decisively clear in opposition to bad. It is easily perceived, that by the good in God and his acts, as evident in both nutritious and supporting with afflictive nature, I mean his essential holiness, or good of holiness; for it is a self-evident fact, that all corporeal acts, or good from being to being, as well as those which are of good to the mind, are nothing less than so many moral acts of good, which are the opposite to sin; and such moral acts are so far the effects of that in the heart, which is an essential part of holiness; and every opposition to bad, by punishments, is so much more an evidence of irrevocable good or holiness; thus, as applicable to God all the good of nature to the living intelligent beings; and the afflictive part of nature do most decisively represent the eternal good or holiness of God, in which that good towards his creatures dwells; God therefore is truly and absolutely good in himself, and to his creatures.

Next. Mankind are additional evidences of the holiness and moral good in God, and his aversion to, and punishment of sin; thus, as follows, it already is clear, that mankind are one dependant effect of the one cause of that effect; and that as an effect denotes the true kind or dispositions of the cause of such effect, so the cause is positively known thereby in its true dispositions: mankind, however vile and profane, do manifest some faint omens of moral good in one or another way;

this ás an effect of no evil cause is an effect of God, the good cause; and being an effect of him, it at once shows him to be good or holy in his nature and works. The disposition of mankind to punish those acts which they consider sins against themselves, show also the same good in them from God; since to be opposed to crime or bad, is at the same time to be disposed to good, for the disposition is always one way; therefore when it is opposed to one act it must in that case be disposed to the other; thus, therefore, the opposition to crime in mankind, in any degree, is an evidence of good; which having come from God, bears its testimony of the good and righteous nature of him, the source of such good, who is the one God; and who establishes his holiness by such evidences of aversion to, and punishment of sin.

Finally, The immutability of God in his nature, is decisively clear; for God, comprehending in himself an uncreated, eternal, omnipotent, and infinite knowledge, with every such existent qualities, can know no possible change from what he is, in such qualities and holiness, since it is self-evident that being uncreated, there neither is, nor was at any period, any one from whom he had his being, through which he can have no other kind nor qualities besides those he has in himself; and being eternal in what he is, he is therefore without any possible beginning, and can have no end therefore; for having no beginning from any being or date, none could nor can command his continuation in existence to any limited time; and as it regards himself being uncreated or eterual, then he could have no more at any time than he had from eternity, otherwise it would be a beginning or creation so far as there was such an addition to his