longer run the risk of fatiguing the reader by a further refutation of a superficial objection, which no sensible man, and none but a voluptuary or atheist, would have thought of making, since it contradicts the common sense of mankind, and, excepting the Epicureans, is against the opinion of every ancient philosopher, whether of the Pythagorean, Platonic, or Stoic sects; and which is likewise against both the letter and spirit of every religion which has yet prevailed on earth, whether Jewish, Christian, Mahometan, or Pagan: for the tenets of each require a belief that God interposes in human concerns; and undeniable testimony has ever been given of that belief, by its having been the practice of men in all ages to erect temples to his honour and worship, and by their returning him thanks in those temples for victory and other public blessings, and by deprecating his wrath in the same temples, under the pressure of either public or private calamities.

Hoping that in the opinion of the reader those false but plausible objections, which some men have charged on the goodness and providence of God, are obviated and refuted, and to have proved there is no truth what

ever in Calvin's doctrine of predestination and absolute decrees; and that, after a fair and impartial investigation, it does not appear that the providence or goodness of God ought to be impugned or objected to, because there is one lot to the bad and good with respect to the external things of this world, or because of the existence of that evil which the wickedness and depravity of man did originally, and does at present, occasion; or from the appearance of things being left to the government of chance; or because tyrants are occasionally seated on thrones: and hoping to have proved, that the idea of its being derogatory to the majesty of God to superintend the concerns of mankind, contradicts the philosophy, religion, and common sense of mankind: I now proceed to discuss, in the second proposition, the further objects of this Treatise.

PROPOSITION II.

On the perfect coincidence and agreement observable between the words, promises, and actions of God towards man, as recorded in the Old, and between the words, doctrines, and actions of our blessed Saviour, as recorded in the New Testament; on the peculiarity of his doctrines; and on the reasonableness of believing in his divine mission.

IN a noble and celebrated remark of Epictetus*, he observes, that the foundation of all piety consists in having right apprehensions of the nature of God; in being sensible that he is, and that he governs the world well and justly. St. Paul not only inculcates the same principle, when he observes, that those who would come to God must believe that he is; but greatly improves on Epictetus's idea, by adding, that he must likewise believe that God is a rewarder of such

*

Chap. 38.

Της περί τους θεους ευσέβειας, εσθι ότι το κυριώτατον εκείνο εσιν, ορθας υπολήψεις περί αυτών έχειν, ὡς οντων, και διαικούντων τα

as diligently seek him. Nothing ought more to induce us to repose a full trust, faith, and confidence in God, than when we find on all occasions a perfect coincidence and agreement between his words and actions: indeed, our minds are so formed, that we cannot reasonably refuse to place confidence in an intelligent being, when we find his actions exactly correspond with his words and promises, more especially if those actions, words, and promises are founded in goodness, wisdom, and power, in reason, justice, and

mercy.

God Almighty was pleased by his servant Moses to make an express proclamation of his own nature, and of the particular mode in which it is his pleasure to deport himself to the human species, in the following words; "And the Lord passed by before him, (Moses,) " and proclaimed, The Lord, the Lord God, "merciful and gracious, longsuffering, and "abundant in goodness and truth; keeping mercy for thousands, forgiving iniquity "and transgression and sin, and that will by "no means clear the guilty *"

66

These are the words of God; and if any

* Exodus xxxiv. 6, 7.

man entertains in his heart an idea of the character of God, or of his conduct to man, contrary to the plain and evident meaning of this gracious proclamation, he is guilty of an inexcusable want of faith, and greatly wrongs, and ungratefully dishonours, his Creator. We are now to remark how exactly the actions of Almighty God correspond with these words. Agreeably to this proclamation of his mercy and goodness, God clearly intended the happiness of man when he created him ; for he gave him organs for the enjoyment of that happiness, and he fitted and adapted objects to those organs, on which they might energize and operate. He created man even after his own image, with a capacity to enjoy happiness in this world, and immortal happiness in a world to come. He allowed him the great and astonishing privilege of enjoying, at all times, a holy intercourse and communion with himself. He had likewise a companion granted him, that he might partake the further happiness of social intercourse. He was made lord of this world, and had an employ in it allotted him suited to his nature, and calculated to promote equally the health of his body, and the cheerfulness and satisfaction of his mind. But, at