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    from which weak and sceptical persons draw impotent conclusions against the wisdom , justice and goodness of the Deity , it is strictly appropriate . , Of these things we . are very incompetent judges . " The ways of Providence nre dark and intricate . "

    In this respect , "He giveth uot account of any of his matters : his way is in the sea , and his path in the great waters ; and his footsteps are not seen" I He regulates not his conduct by the fancies of foolish creatures , for " though a man labour to seek it out , yet he shall not find it 3 yea , further ,

    though a wise man think to know it , yet shall not he be able to find it . " But if the objection relates to the great whole , the ultimate issue of the JDivine plans and operations relative to moral agents , it is nothing to the purpose , or blowing hot and cold with the same breath . The

    revolutions of infinite ages can effect no change in his nature and perfections , who is " without variableness or shadow of turning / 1 It is an universally acknowledged and received principle , by all divines and theologians whose sentiments and works

    are deserving notice , that the moral attributes of the Deity , though distinct in their origin and exercise , are the grand archetypes and exemplars of similar excellencies and perfections in created natures ; and were there any doubt of this glorious truth from

    the suggestions of natural light , revelation hath fully illustrated and confirmed it . The argument J'rom the lesser to the greater is continually employed by patriarchs , prophets and apostles , and especially by the € i apostle and high-priest of our

    profession , Jesus Christ ; " and the paternal character of the Deity exhibited in the brightest and most alluring colours , so that "he that runs may read . " Jf you entertain a suspicion that benevolence it * the great Father

    of the universe contains in itself any thing strictly contrary to benevolence in inferior agents , you may be led not only to doubt his goodness , but also his power and wisdom , his holiness and justice , liis truth and faithfulness : and what is this , but to furnish

    weapons for the Atheist and unbeliever , antl to " build a house upon the sand * \ Npr will the system , of ft rational

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    " free-will , " which your Correspon * dent appears to adopt , enable us satisfactorily to account for , or justify the common notion of future punishment to our own minds ; for though this will sufficiently account for the admission of natural and moral evil , in a

    partial and limited degree , ( which , indeed , seems unavoidable in such a creature as man , placed in his present circumstances , and endowed with voluntary powers , liable to neglect and abuse , asvwell as capable of improvement and cultivation ;) yet not for that which is final and irreversible .

    Doubtless , as Dr . Hartley observes , there is a sense , ( though not as we conceive , in the sense of the Necessarian , because , " vviiat proves too much proves nothing , " ) in which ,

    * ' the cause of the cause , is the cause of the thing caused ; ' and though no moral evil , as such , proceeds from the Deity , and though both reason and Scripture oblige us to draw a broad line of distinction between Divine

    permission and Divine appointment 5 yet , to give a rational being a power , which , though intended for his eternal good , should , from his own perverseness , produce , or issue in his eternal evil , seems to be utterly inconsistent with all our ideas of the Divine

    perfections . It is true , " fore-knowledge had no influence on their fault , which bad no less proved certain , unforeknown ; " yet , having been fore-known by the Almighty , it would have been far more consistent with his goodness , as we must conceive , to have withheld their existence altogether , and

    created those beings only , whom he knew would duly improve their faculties , than by giving the former a short and fatal foretaste of happiness here , afterwards to consign them over to remediless misery , or remediless destruction . We need only revert to > the passages formerly quoted from those eminent writers who have

    espoused the system of free-will , together witli that of eternal punishments * to perceive how strangely they were embarrassed in striving to reconcile their consciences with their profession , their reason with their faith . " I £

    therefore , God has given men freewill in such a measure , as that they may bring upon themselves finite suffering thereby , in the present state , * or in any future , interpritediate one , we

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    £ 94 .. ' - ' On Final Restitution .

• Citation
  • Monthly Repository (1806-1838) and Unitarian Chronicle (1832-1833), May 2, 1819, page 294, in the Nineteenth-Century Serials Edition (2008; 2018) ncse-os.kdl.kcl.ac.uk/periodicals/mruc/issues/vm2-ncseproduct1772/page/14/