: 1 am unacquainted with, my confidence in the divine character is such, that I make myself entirely easy. I defire no man to say more. I wish I could obtain a clear and correct idea of what Mr. S. means by the greatest possible quantity of happiness. Whether he means, the greatest quantity of happiness enjoyed by the intelligent universe, Creator and creatures; or by all intelligent creatures; or by the human kind only; is not clear. It appears to me that clear and distinct ideas here will be specially serviceable in our inquiries. Mr. S. fays, that, by the expressions public good, general good, the good, or glory, or blessedness of the whole, are meant the greatest glory and blessedness of God, and his holy intelligent kingdom;" and he adds, " this eminently comprizes the glory and blessedness of God." In p. 109, he says, "They also suppose, on the testimony which God hath given of what he will do, that those who argue against a future punishment, however awful it may be to individuals, or however honest the ymay feel to themselves, are opposing the best, the greatest, and the eternal interests of God and his kingdom." As we shall foon find that Mr. S. considers the divine benevolence to be, a constant and invariable re. gard to the greatest good or happiness, of the intellectual system; and that this greatest good, or hap. piness, of the intellectual system may be preserved, though multitudes of intellectual creatures be etermally miferable: nay, farther, that this supreme good, ΟΥ or happiness, may be promoted and advanced by the eternal misery of millions of human beings : it becomes absolutely necessary, that we most accurately fix and ascertain some just ideas of the greatest quantity of happiness in the intellectual system. If, by the greatest possible quantity of happiness Mr. S. means, the greatest public or general good, the greatest glory, or blessedness of the whole, which, he says, means, the greatest glory and blefssedness of God, and his holy intelligent kingdom; then we have obtained his ideas. Now, then, we may proceed one step farther. This greatest glory and blessedness of God, and his holy, intelligent kingdom, Mr. S. fays, may consist with the eternal misery of individuals, be promoted by it, and, farther still, that this eternal misery is a necessary mean of producing it. Take his own words. "We may therefore be assured, that the infinitely benevolent, all-wife and all-powerful God, will eternally execute such a gov ernment, as will make blessedness in the universe the greatest that is possible. It is doubtless on this principle, that he hath admitted moral and natural evil into his government. Not because he delights in either fin or mifery; or views them as good in their own nature; but because they are the necessary means of producing the greatest good." Mr. S. and the public will permit me, in character of examiner, to be critical, whilst I am candid. I folemnly declare that I have no interest to serve, in this examination, but that of truth, The glory of God and the good of mankind are my motive. I propose propose the following, as a general method of procedure, in this examination; first, to state, clearly and fairly, the meaning of my author, secondly, to ex. amine his opinions, and consider whether they are true or false; if false, then, thirdly, to present the public with what I consider to be truth, We have, already, I think, discovered Mr. S.'s ideas of the greatest quantity of happiness. It is the greatest glory and blessedness of God, and of his holy intelligent kingdom. And Mr. S. affirms that sin and misery are the necessary means of pro. ducing this greatest glory and blessedness of God, and of his holy intelligent kingdom. That we may have his whole system in one view, we will now endeavor to obtain Mr. S.'s ideas of the divine benevolence. Mr. S. fays, p. 109, "One of three things must certainly be true. Either ist. That God is not a benevolent being.-Or 2dly. God hath not been a. ble to prevent misery. - Or 3dly. Infinite benevolence is confiftent with the existence of misery, and this is doubtless the truth. 2. Benevolence is consistent with immediately appointing and producing misery." In p. 110, he says, "It appears that the following things are true concerning benevolence: First, That it is a love of the greatest quantity of happiness. Secondly, that it is confiftent with the existence of misery, and with being the instrument of executing it. Thirdly, that it has regard to the greatest quantity of happiness in society, and not to the happiness of every individual. Benevolence, thus defined, is that goodness or holiness, which directs the fupreme God in creating, governing, and rewarding." Mr. S. still farther illustrating his definition of divine benevolence, observes, p. 110. "The good of the whole or the greatest happiness of intellectual being, is the object of benevolence." Again, p. 111. "The happiness of every individual, and the greatest happiness of the whole, are confiderations entirely separate; and the banevolence of God will choose the latter. A regard to the happiness of the whole, is the very thing which distinguishes benevolence from felfisiness. It is the important criterion of distinction, and the whole which makes the difference between holiness and unholiness. It appears therefore that those, who attempt to reconcile the present misery of individuals with the goodness of God, by faying, he will make it the means of increafing their future happiness, so as to compensate for present suffering, have entirely departed from the nature of benevolence, and are judging of the dispensations of God, on the principles of selsisiness. A benevolence limited by the law of individual happiness, is fo far from the true benevolence of God, and of holy creatures, and from making all creatures blessed in its operation: that it is not holiness, neither can it ever give perfect happiness to any mind. There is no middle way between selsisiness and a supreme regard to the good and glory of God and his kingdom." 1 We have now, perhaps, made quotations enough for the present purpose; and may proceed to collect and present, in one view, our author's ideas, both of the greatest possible quantity of happiness; and of the divine benevolence. The greatest possible quantity of happiness, is the greatest public or general good; or the greatest good of the whole; or the greatest glory and blessedness of God, and of his holy intelligent kingdom. This greatest glory and blessedness of God, and of his holy intelligent kingdom, consists with the eternal misery of individuals are promoted by this mifery-yea, sin and misery are the neceffary means of producing the greatest glory and bleffedness of God, and of his holy intelligent kingdom !! -The divine benevolence consists in loving the greatest possible quantity of happiness; or in maintaining a supreme and inviolable attachment to his own greatest glory and blessedness, and to the greatest glory and blessedness of his holy intelligent kingdom; or in loving, and taking supreme delight in that glory and that blessedness, which are not promoted only, but necessarily produced, by sin and misery !!! The picture is shocking! - It is dreadful !! I truly pity every reader, who is not absolutely divested of every spark of piety and humanity. The feelings of every pious and humane foul must be intolerably wounded by such a representation of the ever glo rious God; the Father and the Friend of all his creatures. The grossest and most corrupt falshood must : |