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throne, in order to free him from all guilty participation in the matter, or to tremble before him as before a cruel tyrant, who delights in the sufferings of them whom he has in his power. Such a demonstration will vindicate the Word and the Name of God, and exhibit truth in its own awful majesty and adorable loveliness.
The doctrine of a plurality of persons in one divine nature, the author has endeavored to illustrate in a manner which is, perhaps, new; and he humbly hopes, that the illustration may afford to other minds the same satisfaction which it has afforded to his own.
The argument in favor of a plurality of divine persons, which is founded on the position, that infinite love must have an adequate object in order that it may give rise to infinite happiness, cannot be answered; it proves conclusively, that there must be more beings than one possessing the attributes of Godhead, but it does not prove that those beings have one common nature; it may, however, be demonstrated, and the author has attempted to demonstrate, that three infinite beings must, in consequence of their infinity, exist in a perfect unity of essence, or, in other words, must have one common nature. Thus we may meet the objectors to the doctrine of the Trinity on their own ground, and show that this doctrine cannot be denied, without contradicting reason as well as revelation.
Without farther remark, the author submits his work to the reader; and may the weakness of his poor efforts be crowned with the riches and strength of the divine blessing.
THE DOCTRINE OF PREDESTINATION INFERRED FROM THE KNOWN ATTRIBUTES OF GOD.
"Thou thoughtest that I was altogether such a one as thyself." PSALM 1. 21.
THESE words are a just description of the views and opinions which multitudes entertain respecting the Deity. Of the heathen, indeed, nothing better is to be expected; but to those before whom the book of revelation is open, such a rebuke ought by no means to apply. There is no stronger evidence of the degradation in which the human mind is sunk, than the manner of its treating that object which it was formed to understand more intimately, to converse with more familiarly, and to love more ardently than any other, I mean the character of God.
But there is joy in the fact, that man may be restored to his original standing, recover the dignity and glory of his early destiny, and by the elevating energy of the arm which achieved his rescue, by the operation of the very means which saved
him from utter ruin, may be borne upward to a height, which the soarings of his own unimpaired strength could never have reached. Such a fact, as it implies the highest exercise of infinite wisdom and almighty power in our behalf, may well excite our strongest and most fervent desires, and call forth our most vigorous and persevering efforts.
The means, by which the soul is to be renovated and sanctified, are set forth in the simple expression, the truth, embracing in its import the various revelations of himself which God has made. It can never be unprofitable, therefore, to contemplate these revelations under any of their various forms. True, there is a great central point, round which in beautiful order and harmonious movement they all revolve, and there resides the efficacy, which subdues and renovates the stubborn and corrupted heart of man; I refer to the work of redemption. Yet every thing which pertains to the Deity is worthy of our serious and earnest attention, and the acquisition of correct views in relation to the lowest displays of divine perfection, may act an important, though subordinate part, in bringing back the soul to God.
The remarks now to be made, will have reference to the Deity as he has manifested himself in the offices of Creator, Preserver, and Governor of the Universe. It is the more important that these manifestations should be well understood, because a misapprehension of them not unfrequently forms, especially in minds of a speculative cast, the beginnings of fatal error. The arch-deceiver knows