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    this plan lie before them , they could not but deem deviat ion ^ from moral rectitude . But persuaded they see no more than a small part of the universal system , and recognizing ; in nature

    liot God himself , but only his delegate for a short season , they conclude without hesitation that whatever strides them as iniquitous in her ways , is in truth conformable to equity and

    goodness , and this conclusion is grounded not on their questi * 6 ning the competence of their moral sense to judge of right and wrong in matters relative to the government of the world , but on the conviction of their inability to discern the connexion between what they see and what they cannot see ; or in fewer words , o ? their want of sufficient knowledge of the final issue of things . Such I think must be , on this subject , the sentiments of all rational theists , such at least are mine , and from such has

    sprung the reflections , to explain which I now stand before your bar . However , Doctor , there is still something in your course of reasoning which we do not fully understand . We wish to know whereon is founded your persuasion ^ that God is perfectly good . It cannot be on the evidence of nature , since you confess that did you believe nature to be the whole of the Divine plan , you could not deem it consistent with true benevolence : nor vet

    ean it be on the testimony of the completion of that plan , whereof you consider nature as but the introduction , since you acknowledge this comes not within the reach of your senses , or the compass of your experience .

    The observation , gentlemen , is just , and I have no objection to own , that neither on what I see without me , nor yet on what is still invisible to me , do I rest my belief of the Divine goodness . From this belief , on the contrary , springs my hope

    of that unseen glorious complement to the portion I now behold , which gives perfection to what seen ) S at present to be imperfect

    It is what I discern , what I feel within me , which assures me that my Maker is perfectly good . My moral sense informs me that benevolence is truly , absolutely , and essentially excellent , and my reason tells me that all true , absolute ^ essential excellence , of which the creature possesses any particle , tfiust dwell in the Creator , from whom alone the creature can have

    received it . My moral sense bids me venerate , as the noblest work of God I am acquainted with , I do not say with the poet cc honest ipan , " but a truly good man . My moral sense convinces me that his being truly good raises him in real

    worth far above the rank to which tfae union of the most extensive power , knowledge , and wisdom can exalt , if not accompanied with benevolence ; and my reason will not permit me to believe that man can be mo ; e excellent than thp Being Iq whom must bexjltimately ascribed all that he is .

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    1 $ Reflection of Dr . JortirCs .

• Citation
  • Monthly Repository (1806-1838) and Unitarian Chronicle (1832-1833), Jan. 2, 1806, page 18, in the Nineteenth-Century Serials Edition (2008; 2018) ncse-os.kdl.kcl.ac.uk/periodicals/mruc/issues/vm2-ncseproduct1720/page/18/