LETTERS TO A BROTHER.

LETTER V.

ON THE CHARACTER OF GOD.* Beloved Brother,

THE task, which you assign me, though arduous, is inviting. I approach it with trembling. Yet, as I approach, I feel a threefold pleasure; arising, first, from the disposition you show, in requesting me to write on such a subject; secondly, from the hope, that a divine blessing will attend my humble efforts; and thirdly, from the prospect of fixing my thoughts on a theme, which I hope ever to contemplate with new delight.

With all the friendly anxieties occasioned by your last letter, I had the pleasure to observe, what a serious desire you manifest to examine the fundamental points of Christianity. In view of what I have written, you are so candid as to allow, that the Bible contains intelligible and full instruction respecting the great things of religion, and that we must be supposed capable of discovering the truth. You have selected the subject, which, of all subjects, is the most essential. Your great difficulty, you say, respects the character of God. Complete satisfaction on this point,

you think, would extend to all other points. But here your mind is unsettled. Though you have heard and read much concerning God, you are yet so unhappy, as to be without any clear and determinate ideas of his character. In particular, you tell me, that the charaeter, which Calvinists ascribe to the Supreme Being, is clothed with terror. Scarcely any feature of it appears amiable. Still you are

not able to rest in any other description of God; and you wish me to write on the subject with that freedom, which I have ever used, and which you kindly receive, as a proof of brotherly affection.

I comply with your request. My object is not to treat at large this astonishing subject, but on ly to suggest a few leading hints, to aid your own meditations.

The perfection of God can never be grasped by a limited understanding. Only a little por tion of him is known; and that we know, because he has unveiled it.

The great question is, What instruction hath God given us respecting himself? What is the moral character, which we are taught to ascribe to the Supreme Being? The heaven-taught John furnishes this brief answer; GOD IS LOVE. These three words

contain more information concerning God, than all the books of heathen philosophy. LOVE constitutes the moral essence and glory of Deity. Without love or goodness, his natural perfections would never render him amiable. Infinite knowledge and power, under the control of malevolence, would constitute an inconceivably hateful and infamous character. Under such influence, knowledge would plot, and power would perpetrate unbounded mischief. But God is love. All his natural perfections are under the influence of the most enlightened and extensive benevolence. His character is, therefore, both venerable and lovely.

It results from the absolute perfection of God, that he from eternity adopted the most excellent plan of operation. All possible schemes were viewed by the infinite mind of Jehovah, before he began to create. Perfect goodness chose the best. To say, that God could have chosen a better system, is to charge him with imperfection. If there could have been a better system, than that, which God eternally chose, there must have been either a defect in his understanding, in not discerning it, or a fault in his heart, in not adopting it.

When the system, eternally chosen, is declared to be absolutely the best, you must well consider, with what an extensive view it is declared. It is not meant, that every part of the created system, considered separately, or the whole, considered for any limited duration, is the best that Divine Perfection could have produced. All parts of the system must be considered in connexion, and the

whole, as extending to unlimited duration. It was in this view, the only wise God chose it. In this view, we pronounce it absolutely the best.

You must consider also, that when we pronounce the system, which God has adopted, the best, we do it from unreserved confidence in his infinite wisdom and goodness. As we are totally unable to comprehend all the parts, which compose the system, and still more unable to extend our views to the unlimited dura tion of the whole; it would be the greatest arrogance in us to pronounce any sentence upon it, except that, which is dictated by full confidence in ETERNAL WISDOM. By expressing our unwavering belief, yea, our happy certainty, that the scheme, which God has chosen, is the best possible, we do not profess to be wise above what is written, nor undertake to judge of that, which is above our reach, Such belief is founded wholly on the absolute perfection of HIM, of whom, and through whom, and to whom are all things, and on that infallible word, which assures us, his work is perfect. If I rest upon the wisdom, or upon the truth of God, I must conclude, that the great scheme of the universe is stamped with perfection; that nothing can be added to it, and nothing taken from it; and that its all-wise Author has never found, and will never find any occasion for the least amendment.

This sentiment, which is intimately connected with a consideration of the divine character, harmonizes with reason and with revelation. It favours the most exalted piety, by inculcating an

implicit belief, that God has acted wisely in a case, where we are totally incapable of comprehending what he has done. This sentiment is also most comforting to us. It tends to dissipate all the gloom, with which the mind is overspread by viewing the disorders in the natural and moral worlds. What can be more animating and delightful, than the cordial belief, that perfect goodness and wisdom inhabit the eternal throne? Such a belief is a broad basis for the most profound and cheerful submission, for inward peace which nothing can interrupt, and for the purest, sublimest joy.

But I cannot yet leave this great subject, the foundation of all divine truth, and of all moral harmony and beauty. Although, in many respects, clouds and darkness are round about the character of God, the light of the knowledge of his glory shines in the gospel of Christ; yea, illuminated by that gospel, we see that it shines in the dispensations of Providence. Providence, as well as revelation, proclaims this precious truth, with which we began, that GOD IS

prayers of his people, and the He wishes praises of angels. well to the universe. But holy beings are the objects not only of his benevolence, but of his complacency and delight. The Lord loveth the righteous, and taketh pleasure in them that fear him.

He not only desires their welfare, but approves their character. His goodness necessarily inclines him to love goodness in his creatures.

The love of God operates in the way of grace to sinners. When he promised to display his glorious goodness to Moses, this was represented, as a capital part of that display; I will be gracious to whom I will be gracious, and will show mercy to whom I will show mercy. Scripture considers the salvation of sinners, as the work of divine love. I might add, that the punishment of sinners arises from the same principle. But on this topic, I only request you, for the present, to peruse the 136th Psalm, which professedly, and in the most affecting manner, celebrates the goodness and mercy of God; and see, how large a portion of it is occupied in rehearsing his judgments upon the wicked.

All the operations of God are calculated to promote his glory, and the great interests of the universe. His glory, though for a time concealed from the eyes of mortals, will finally shine forth; and its lustre will be the brighter for its temporary obscurity. The highest felicity of the intelligent creation is likewise included in the divine scheme. It is an object so dear to the heart of God, that he has unalterably associated it with his own glory.

Such I take to be the leading sentiment of Calvinism respecting God. The objections against it, which have been urged with singular zeal, and which you own have made a deep impression on your mind, shall now be considered. They are subtle and specious, but not solid. I discuss them the more readily, because I apprehend, that the very things, which are objected against God, will, on candid inquiry, appear greatly to his honour.

Your first objection against the Calvinistic doctrine of God is, that it represents him as making his own glory and blessedness, rather than the happiness of his creatures, his chief, ultimate end. This representation, it is said, degrades the character of God, by ascribing to him those selfish feelings, which are always accounted a meanness in mankind, and robs him of the honour of that benevolence, which primarily seeks the good of others.

I need not inform you, my brother, that the sentiment, against which this objection is urged, is explicitly asserted in the scriptures. "The Lord made all things for himself. Of him, and through him, and to him are all things. For his pleasure they are, and were created." I acknowledge, that a man's having a supreme regard to his own interest or honour, is the greatest blemish. But must the Lord of all be placed upon a level with man in point of personal worthiness? Because it is criminal presumption in man to set himself on the throne, is it therefore presurption in God? Is it arrogance for JEHOVAH to say, God, and there is none else? Must the regard, which he entertains

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toward his own infinite perfection, be measured by the regard, which a worm ought to have toward himself? Candidly examine this subject. Why do we blame a man for thinking highly of himself? Because he has not personal merit to render such thoughts suitable. We cannot blame a person for esteeming himself according to his real worth. It is when his estimation of himself rises above the measure of his own excellence, that we stigmatize it. But when God loves himself supremely, does he love himself above the measure of his own worthiness? Is not his excellence infinitely superior to all created excellence? And must he cease to regard it accordingly, because it is his? Say, my brother; does not the infinite excellence of the CREATOR render it suitable, that he should love himself above the creation, and supremely regard his own glory and blessedness? If he should not, he would be partial and unjust. He would deny himself. To say, it is a fault in God to make himself the object of supreme regard, and his own glory, the end of all his works, is implicitly to say, that divine perfection does not deserve supreme regard, and that divine glory is less worthy to be sought than some other end. Were this true, God could not with propriety command us to love him with all the heart, and make his glory our chief end. But even among the framers of the objection, who ever dared to make this command a topic of complaint? Yet this command, as they must see, is sure evidence, that God is the object of his own supreme love, and his

own glory the end of all his works.

There is one more consideration, which deserves particular notice. God's making his own glory and happiness his chief end is so far from being to the disadvantage of his creatures, that the good of the universe is comprised in it. The glory of God, my brother, is the display of his benevolence. His happiness consists in the efficacious operation of his love. It is the hap piness of an infinite Benefactor. By promoting his own glory and blessedness, he secures the highest felicity of the intelligent system. He created angels, and men, and all other objects, for the purpose of promoting the general good. As far as they eventually do this, they display the glory of God's love, and afford pleasure to his heart. Thus his glory and blessedness include the general welfare. On the contrary, if God should make his own glory a secondary object, and for any consideration should violate his own purity, wisdom, veracity, or righteousness; in short, if he should dishonour his own character, as Supreme Governor of the universe, he would manifestly do the greatest injury to his creatures. Now why should that, which at once displays the amiableness of God and secures the highest interests of the universe, be to mortals an occasion of murmuring? Why should we object against our Maker for entertaining and expressing that supreme regard for himself, to surrender which would be most flagrantly to violate the first principle of impartial justice, to descend from his throne, to cease Vol. I. No. 9.

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to be God; and would thus destroy the only basis of union and felicity among rational creatures. And let me ask, dear brother, why should Calvinism be thought to cool the ardor, or banish the delights of piety, by assigning to God the highest place in the universe; by declaring that all creatures, in comparison with him, are as a drop of the bucket, and the small dust of the balance; and by insisting that he regards himself, and that we ought to regard him, according to the place he holds in the great system of being?

These thoughts I submit to your serious consideration; intending soon to examine your other objections, and craving for you, dear brother, and for myself, the teaching of the Holy Spirit.

CONSTANS.

THE DOCTRINE OF THE TRINITY UNIVERSAL.

No. 1.

CERTAIN religious truths seem engraven as with a diamond on the human mind. In their remotest emigrations, in the lowest and most refined state of society, mankind have generally believed certain doctrines of religion.

The being of a God, a Providence, the immortality of the soul, future rewards and punishments, the necessity of sacrifice for sin, have been almost universally acknowledged.

The doctrine of the Trinity may also be found in most of the religions known in the world. The Unitarians of late, represent the doctrine of the Trinity as an invention of modern igno