As the first cause of the universe, we behold in God the being of beings, whose glorious attributes are all eternal, independent, immutable, infinite and necessary, as is his nature and existence. What grandeur! What majesty is here!

As the intelligent, and powerful cause of the universe, we behold God as an eye, pervading, enlightening, penetrating the immensity of space, and the revolutions of time. We see an all-powerful arm, which nothing can resist, and which holds all things under its direction. By these two perfections, which are infinite, we may conceive the omnipresence of God, that immensity which fills heaven and earth.

Such is the infinite majesty of God. How feeble is language! how defective every term by which we try to express our thoughts on this sublime subject! Our thoughts themselves, our most elevated conceptions, alas! What are they on a subject so marvellous! which absorbs and confounds every finite intelligence? "O Lord my God, thou art very great, thou art clothed with honour and majesty! Who coverest thyself with light as with a garment; who stretchest out the heavens like a curtain. Who can utter the mighty acts of the Lord? Who can shew forth all his praise? His greatness is unsearchable!"

dices have been fertile in discovering means of placing them in opposition; for what cannot prejudice accomplish? The necessity of finding in the Supreme Being something to justify the infliction of never-ending torments on the wicked, has given rise to this contradiction, and led to this absurd reasoning. Every sin, will some say, is committed against God, and consequently against Infinite Majesty. From this indisputable truth they proceed to draw the following conclusion; that all sin, even in the most minute degree, deserves infinite punishment, because committed against Infinite Majesty. I lament the necessity I am under seriously to refute so miserable an argument. But weak as is this reasoning, it is, nevertheless, held by many honest, upright, and in every other respect, intelligent, and cultivated minds. What! All sin deserves infinite punishment, because committed against Infinite Majesty! Should we not, instead of refuting such an argument, perceive at the first glance, that it refutes itself, and proves nothing, because it proves infinitely too much? A being who merits infinite punishment, is a being infinitely culpable; a being infinitely culpable, is a being infinitely wicked; and a being infinitely wicked, is a being infinile. Thus is the sinner, mortal man! a being so weak and finite, by the help of this argument, transformed into an infinite being! Thus we see the fallacy of an argument which leads to such absurd and irrational conclusions.

But I will go farther, and shew, that no sin whatever can deserve infinite punishment.

I admit that all sin is committed against God, and consequently against infinite majesty. It is this which properly constitutes its great malignity. Sin, is a will in man, opposed to the will of God; and this character alone were sufficient to discover to us its odious, its fatal, its presumptuous, and extravagant nature. It is this character of sin which scripture has in view, when it represents the carnal mind as enmity against God; and gives to sinners the appellation of enemies of God, because, a state of sin, is a state of rebellion against our Maker.

When I contemplate the divine majesty in itself, when I behold a necessarily existent being; a being immutable and infinite, whose knowledge, power, and presence are universal and unlimited: I am filled with a respect, a veneration, bordering on apprehension and terror, which leads me to exclaim with the Psalmist; "What is man, O Lord! that thou art mindful of him; or the son of man that thou visitest him?" But when to these ideas, I join those arising from infinite goodness; when I remember that the being infinitely great, is as infinitely, and as necessarily good; my soul no longer terrified and appalled, considers the majesty of the Deity in its most interesting aspect; it beholds a being necessary in all his attributes, consequently, infinite and immutable in goodness: an eye from which no darkness can hide, but a pa- But though all sin bears this odious characternal eye, from which nothing conducive to ter, and is committed against infinite majesty ; my happiness can escape, and by whom the nevertheless, there is, in all sin, an essential very hairs of my head are numbered: an all-circumstance which renders the offender more powerful, but at the same time, a paternal or less criminal before God. This essential arm, stretched out for my defence, and able circumstance is the degree of knowledge which to perfect that which concerns me, all that shall the sinner has of God, and of his will; so be necessary to secure my happiness. How that a man is rendered more or less culpable, delightful thus to unite the goodness of God in proportion to the greater, or less extent of to his majesty! From this union results the his knowledge. As this is a principle of commost perfect idea we can possibly form of the mon sense, which I believe no one contests, I divine nature. The majesty of God is all that shall not dwell upon it, or even refer my he is considered in himself; and the goodness readers to the many passages in scripture of God, all that he is, considered in relation which assert it, because it is impossible they to his creatures; and both are so intimately should be ignorant of them; but proceed to connected that whatever tends to exalt the shew, that no sin whatever can deserve infisplendour of his adorable majesty, does not nite punishment, unless we can suppose a less elevate our ideas of his ineffable goodness. thing impossible, which is, that the sinner is But notwithstanding this intimate union of possessed of an infinite knowledge of God and majesty and goodness in God, human preju-his will.

Besides, let us call to mind, whenever we | separately proving those perfections which speak of the sufferings inflicted by the Divine constitute his Supreme Majesty, from whence Being, that they can only be chastisements for I deduced his infinite goodness. the sinner; and that a chastisement without end, is a contradiction in terms, and inconsistent with the ideas we ought to form of the all perfect nature of the Deity.

But, if sin cannot merit infinite punishment, let us see what that suffering is which it does deserve. The principle which I have just been recalling to the recollection of my reader, will enable him to discern, that if divine punishments are chastisements, every sin will deserve sufferings as great, and as durable, as are requisite for the destruction of sin, and the conversion of the sinner.

We may therefore conclude this paragraph, by asserting, that the infinite majesty of God rests upon his goodness, as upon a firm and unshaken foundation, because, all the attributes which compose the divine majesty, are eternal and immutable. As long, therefore, as the Deity shall be necessarily existent, independent, eternal and immutable; as long as he shall continue infinitely wise and powerful, so long will he remain infinitely good and thus, the infinite majesty of God, far from being contrary to, is built upon goodness, as its firm and eternal foundation.

The glory of God, instead of requiring any thing contrary to his infinite goodness, is highly interested in its eternal exercise.

The divine glory is not any single attribute of the Supreme Being, but that resplendent lustre which arises from the union of all his adorable perfections; and may be defined the striking manifestation which the Deity vouchsafes to make of himself and of his perfections, to his creatures, in nature and revelation. All the works of God, whether respecting the creation and government of the universe, or the redemption and salvation of the human race, bear the marks of his glorious attributes, and are stamped with the character of his adorable perfections: For in nature," the heavens declare the glory of God, and the firmament sheweth forth his handy work: the whole earth is full of his glory." In the great work of redeeming love scripture informs us, that "the Son of God, the author and finisher of our faith, was the brightness of his Father's glory, and the express image of his person: the gospel, the glorious gospel of Christ;" and the redemption he came to accomplish, is represented in the epistle to the Ephesians, "as being to the praise and glory of his grace.' 99 Thus what one prophet calls the knowledge of the Lord, another calls the knowledge of the glory of the Lord; because it is in the knowledge of God that his glory consists, agreeable to the definition I have given.

It is therefore certain there can be nothing in the infinite majesty of God, which can ever stop the course of his infinite goodness. The majesty of God is the union of all those glorious attributes which shine forth in him as the first, the intelligent, and powerful cause of the universe. Thus the majesty of God consists in his necessary, his independent, his eternal, and immutable existence; in his goodness, his wisdom, and his infinite power. Such are the glorious attributes which constitute supreme majesty and grandeur, and which render the being who is possessed of them perfectly sufficient and independent, having nothing either to hope or fear, from any outward cause. To such a being therefore, and to such alone, can absolutely, and exclusively belong a perfect disinterestedness in all he does; he alone can possess, in the supreme degree, what among men is called generosity, and magnanimity, the most sublime, the most glorious qualities by which an intelligent creature can ever resemble the Creator. It belongs to God alone to be great in goodness, and to act always, and in every case, from pure love to his creatures; for who, but such a being, is possessed of knowledge capable of discerning, and power to execute all that can constitute the happiness of his creatures? In a word, he cannot be a being of infinite majesty, unless he is a being of infinite goodness. Resentment, hatred, vengeance, and cruelty, were ever the wretch- If then the glory of God, is the resplendent ed offspring of little minds, of weak and cow- and universal manifestation of all his perfecardly souls; of those depraved and corrupted tions; all that glory requires, is that the Dibeings who are the shameful sport of their base vine Being should be known to his intelliand unruly passions. True magnanimity, gent creatures as he is; and therefore it can such as belongs to him who is truly great, never require any thing contrary to his infinite knows none of those degrading and animal goodness. Nevertheless, by a strange peremotions, and never experiences any but the version of ideas, means have been found of noble and generous sentiments of clemency, opposing the glory of God to his goodness, of love, and of beneficence. How far are we, and this from the necessity of assigning a alas! from honouring the Deity, when, under reason for the infinite misery of the reprobate. pretence of vindicating the rights of his offend- Whoever admits eternal torments, cannot ed majesty, we attribute to him sentiments possibly attribute to his Maker a design of that would disgrace a frail mortal! To honour saving the whole human race; but as a being God in a manner becoming his perfections, supremely wise must propose to himself some let us acknowledge with joy, this precious end in all he does, so has the glory of God and interesting truth; that he is infinitely been selected as the end and purpose of all good, and in consequence of that, infinitely his actions. What a solecism is here! for great. When therefore, in the preceding in separating the glory of God from the hapchapter, I undertook to establish the infinite piness of his creatures, it becomes impossible goodness of the Supreme Being, I began, by to prove, that all he does is with a view to his

er, and to the consequences which flow from it, which we will now apply to our subject.— If justice is a branch of divine goodness; and rigour, merciful severity, with a view to the correction and amendment of the sufferer, it is evident that the glory of God, though it requires the punishment of the wicked at the great day, requires nothing contrary to infinite goodness; as the exercise of that severe justice is at the same time a manifestation of his goodness.

glory. This however, when rightly under- | justice, which I have laboured to effect in the stood, is a principle I am far from rejecting, preceding paragraph; and I hope not without but consider as a sublime and sacred truth; success. To that definition I refer my readas I shall evince hereafter. But this principle, when in the hands of those of whom I am speaking, becomes a convenient mode of plausibly accounting for the infinite misery of the reprobate. The Divine Being, will such argue, does all things for his glory, that is, to manifest his perfections in a striking manner. Thus, at the great day of universal judgment, the goodness and justice of God will be displayed in his paternal love to the righteous, and his tremendous justice to the wicked. Thus far we agree to the truth of this proposition. But they proceed to disguise the nature of divine justice, by supposing it to consist in such severity as can only belong to vengeance and cruelty. They conclude that as the infinite goodness of God will be manifested in the eternal salvation of the elect; so will his justice be displayed in the endless misery of the reprobate: and that as the divine glory requires the manifestation of his infinite justice, it requires the infinite misery of the wicked.

Let us stop to behold the fatal influence of one error, how it corrupts and perverts the sublimest truths. The example before us is striking. All the propositions here laid down are so many sacred and solemn truths. But whither do they lead? Alas! when contaminated by the admission of one fatal error, they conduct those of whom I am speaking, to the most horrid conclusion which can possibly be drawn; that the honour and glory of a Being infinitely good, requires him to shew himself, in effect, infinitely cruel and implacable! How strange, O my God! how inconceivably strange, to make thy glory consist in what must most dishonour thy great name!

In asserting this do we affirm that truth leads to error? No, truth in its purity can never conduct to falsehood; since every consequence which flows from a true principle, is as evidently true as the principle which gave rise to it. But the introduction of a single error, of one false idea, is sufficient to infect and pervert a long chain of truths; each of which, by being allied and incorporated with it, partakes of its falsehood, inasmuch as it conveys ideas opposite to truth: and thus it is in the case before us. The mind, accustomed to attribute to the Divine Being the infiction of endless torments on creatures who exist only by his irresistible will, seeks in him some perfection whereby to lessen the horror of an idea as much opposed to divine goodness, as darkness to light. To this erToneous idea they give the awful and sacred name of justice, place it among the divine attributes, and never fail to present it under this false appearance, so that the propositions just stated, though true in themselves, become affected by the association, and lead to this terrible conclusion, that the glory of God requires the infinite misery of the reprobate.

It would be treating this interesting subject too slightly were I to stop here: I must go yet farther and demonstrate, that the glory of God is sovereignly interested in the eternal exercise of his infinite goodness. Three considerations offer themselves in support of this truth; and I flatter myself my readers will not think the discussion they require, tedious.

The first consideration results from the definition of divine glory. For if this consists in the illustrious manifestation which the Supreme Being makes of all his admirable perfections, it is necessary to that glory, that he should be known as he really is. Now, God is love, pure disinterested benevolence. To know him therefore as he is, we must contemplate him in the character of infinite goodness, and in nothing derogatory to it. The glory of the divine nature requires therefore, the display of an unchangeable, inexhaustible, universal, and eternal goodness to all his creatures. It is thus that the glory of God shines forth in the works of nature, where "he leaves not himself without a witness in that he does good; giving us rain from heaven, and fruitful seasons, and filling our hearts with food and gladness." But if we read this truth inscribed on the works of nature, in what lively characters does it stand expressed in the volume of his grace! where the Father of mercies spares not his own Son, but delivers him up to death for us, together with the most solemn assurance, that "he will with him freely give us all things."

But it may be asked, does not the glory of God require the manifestation of his other perfections? Certainly, as it results from their union. But in the exercise of divine goodness, do we not see infinite wisdom directing, infinite power executing; do we not see divine goodness, under the name of holiness, promulgating the most perfect laws for our improvement and happiness; and does it not assume the formidable appellation of justice, that by chastisements it may accomplish the destruction of sin, that enemy of our peace, and induce us to a cordial and habitual obedience to all the divine commands? And O! what heart can conceive! What tongue can express the praises due to such exalted glory! when all these adorable perfections shall be fully manifested to every creature; To change the face of things we need there- sin conquered, and sinners become holy, perfore only refute this erroneous idea of divine|fect, and happy! Their hearts, penetrated

with love and gratitude, will forever adore the Author of their existence and felicity, before whose throne will eternally ascend the grateful homage of their thanksgiving and praise, which shall resound through the mansions of celestial glory forever and ever.

If we admit with others, that the reprobate are capable of sincere repentance, but that it will be unavailing, because the final and irrevocable sentence is pronounced against them: this supposition relieves us at least from one contradiction which the former contained; for thus at least, sin will not last forever, and intelligent creatures will not be eternally wicked in defiance of a nature which came perfect from the hands of the Creator. But if it obviates one difficulty, it raises another from which the former was exempt; which is, that those beings penitent and converted, will then forever aspire at an approach to God as their sovereign good; will forever implore his mercy and forgiveness; while God on his part, though the father of mercies, will eternally repulse and reject them, and refuse to be exalted, by having mercy upon them; but leave them a prey to the most cruel sufferings. And here again were we, as we are commanded in scripture, to judge of the worker by his work, to what conclusions should we not be led? What ideas should we form of the parent of a numerous family, who would turn from the supplications of his penitent children; and who, possessing the ample means of rendering them perfectly and lastingly happy, should be forever deaf to their intreaties, and inflict upon them unterminating misery?

The second consideration, by which I mean to shew, that the divine glory is interested in the eternal exercise of infinite goodness, is, that his glory is inseparable from the happiness of every intelligent being. If the perfect glory of God arises from the perfect knowledge of his perfections, this knowledge must become universal to every creature, in order to the complete manifestation of his glory. Now it is impossible that beings should arrive at the knowledge of God, without, in some measure, resembling him. To know God as he is, is to behold him as infinitely amiable; and to view him as infinitely amiable, is to love him with our whole heart; and is not this to be good, perfect, and happy, and to be imitators of him? St. John speaks the same language when he says, "we shall be like him, for we shall see him as he is." It is therefore, as certain that all men will, sooner or later, arrive at perfection and happiness, as it is certain that the Divine Being will render his knowledge and glory universal. And what heart is not transported with the most perfect joy, in the view of a futurity so interesting and certain; of a futurity which shall unite the perfect glory of God, and the complete felicity of every creature? And can we ever doubt, that when the Supreme Being is employed in the advancement of his glory; he will not at the same time, by his infinite goodness, "work in us to will and to do of his good pleasure?" The painful object we have been contemThe third, and last consideration, on this plating, requires us to turn our thoughts once subject is, that the glory of the Creator depends more back upon the delightful contrast of upon the perfection of his creatures; as the Goodness Infinite, which will leave no being honour of the worker arises from the perfec- in the universe a final prey to wickedness and tion of his work. Can any thing, on this misery, but will accomplish his work, by enprinciple, be more contrary to the glory of lightening their understanding, rectifying God, than the infinite misery of the repro- their will, rooting out every vicious habit, debate? A multitude of intelligent and immor-stroying every evil propensity; and to effect tal beings, whose nature and state will be in eternal contradiction the one to the other. For with natures capable of happiness, and desires ardently directed towards it; their eternal portion must be the most horrid and unremitting agony. Description falls infinitely short of the terrible idea; but reason tells us, were we free from prejudice, that it can never advance the glory of the Creator.

If, as some pretend, the reprobate remain forever in a hardened and obdurate state, what do we behold? But a race of beings forever devoted to crimes and sufferings, on whom Almighty Power confers eternal existence, well knowing it will be employed in perpetuating sin and misery! If we are to frame our ideas of the worker from his works, how formidable must those be, which are received from the representation of a multitude of wicked and unhappy beings, plunged forever in all the horrors of sin, of blasphemy, of agony. rage, and despair?

Which ever way therefore we behold the reprobate in eternal misery; whether as obstinate sinners, or as penitent offenders, we cannot help discovering their state to be in contradiction to the infinite goodness of the divine nature, and consequently absolutely impossible.

this, employing every means of gentleness and severity, that his wisdom shall see necessary; till he has at length banished evil from the universe, and rendered all its intelligent inhabitants good and happy. What a prospect! But sublime and delightful as it is, it cannot be exaggerated, because, it is our Creator, the best, as well as greatest of beings, our eternal Father, who is to complete the astonishing work: he who commands us to love him "with all our heart, and with all our soul, and with all our strength, and with all our mind;" because he is worthy of this absolute love and confidence. How happy is the universe to be subject to his government! What gladness should we feel! What songs of triumph should we raise! How should the earth rejoice, that the Lord God omnipotent reigneth! And that under his sway we may rest assured, that no moral evil will ever exist, which shall not be destroyed, nor any physical evil which is not

Having thus completed the examination of those several perfections in the divine nature, which have been opposed to infinite goodness; I hope it will appear with perfect evidence, Such is the substance of all that has been that neither the liberty, the holiness, or the advanced on each of these heads; the result justice of the Divine being; neither his autho- of which is, that all the sublime perfections rity, his majesty, or his glory, can in any in- of God as they exist in him, and in the manstance whatever, contradict, or oppose his in- ner they are displayed to his creatures; far finite and adorable goodness, of which these from containing any contradiction or opposiseveral perfections may be said to be branches; tion to each other, are in a constant and beauand from their strict and intimate connec- tiful harmony; and admirably conspire join ́ly tion, to throw new light upon the principal to spread perfection and happiness, throughsubject of this work. But as the above dis-out the universe; confirming the second concussion has been long, it will require the fol- sequence arising from infinite goodness, that lowing recapitulation. it is absolutely impossible any thing should be found in God contrary thereto.