is, or ever can be, any real evil in the universe. | detains us in chains of darkness, and closes But let us analyze this truth by applying it to every avenue by which the light could moral and physical evil; the former of which find access to our hearts. It causes us to necomprehends every species of sin, and the glect and despise the means of instruction latter every kind of suffering. with which we are encompassed, and creates in us the most insurmountable obduracy of heart. Such is the dreadful nature of sin considered in itself. If such then is its nature, may I not expect to be asked, why is it not an evil, an evil greater than can be expressed? and how I can maintain, that under the conduct of God all is right; and that there exists no real evil in the universe? How then! shall not sin be called a real evil? Is not that an evil which causes us to reject supreme happiness; which corrupts us till we become monsters of depravity and wickedness; which makes us so totally blind to our true interest, that we prefer darkness to light; and thus leads us to the most hardened obduracy? Ah! take heed, will such say, lest in treating this difficult and thorny question, you draw down on your own head, the woe denounced upon those who call evil good. Let us begin by an inquiry into moral evil. Moral evil, or sin, considered in its own nature, is a great and terrible evil, because absolutely opposed to our happiness. Sin, is, in its nature, that will of the creature, which is contrary to the will of his Creator. Now every act of the divine will, being an act of infinite goodness, designed to conduct us to happiness; every will in man which is opposed to the will of God, must necessarily conduct to evil and misery; nor can the omnipotence of God himself, render a creature happy till this perverse and evil will is subdued. Such is the odious and horrible nature of sin, it places man in a state contrary to his nature, inasmuch as the desire of happiness is, as it were, a natural instinct, and the attainment of misery the inevitable consequence of sin. This seducer of our souls, leads us to reject the felicity offered us by our Creator; and to seek it where it is impossible ever to In answer to this objection I agree, that be found. And is not this a war, a cruel war sin, considered in its own nature, is a greater to our souls? Nay, more: sin, as long as he evil than can ever be expressed. I acknowmaintains his dominion, is an implacable ene- ledge that it is impossible to exaggerate its my; increasing, and continually aggravating turpitude; nor have I, in enumerating its the evil he does; fortifying our inordinate malignant effects, in the least palliated its desires, and rendering their tyranny more and unhappy tendency, to produce the greatest more imperious, by the force of habit. He pain and distress to whoever is infected inures us to his yoke till he makes us drink with it. But nevertheless, a confidence arising iniquity like water. Ah! might I ever hope from the most perfect certainty, enables me that my expostulations would reach any of to repeat, that sin, considered in its consethose unhappy votaries whom he leads cap-quences and effects, is not a real evil; and I tive at his will; I should tell them, from the hope not to quit this subject till I have made love I bear to their immortal souls, that the this clearly appear. acensations I have brought against sin, are If sin, or moral evil, was to reign forever not ended here, but that there yet remains a in the heart of man, I should be the last to fatal truth to be told them, the inevitable con- affirm that it was not a real evil. On the consequence of their subjection to this monster: trary, I should never have engaged in my prea truth which I consider as the most solemn, sent design; nor have attempted to unfold a the most alarming that can ever strike the un- scheme, of which the bare idea would make derstanding of an intelligent being. And this me tremble. For, if we grant the eternal is, the fatal tendency of sin to stifle in us all duration of sin, we must determine it to be an taste for virtue, and to lead us on to such a infinite evil, whether considered in its nature, state of depravity and wickedness, that to do or in its effects. Upon this supposition, what good is hateful to us; and when once we are is its nature but the eternal revolt of sinners arrived at this terrible degree of corruption, against God, and their eternal progress in the conquest of sin over us is secure, for we wickedness? Considered in its consequences are incapable of discerning "the things that and effects, it would be the eternal source of belong to our peace; they are foolishness the greatest misery. Let us not dwell on a unto us, neither can we know them." And supposition equally opposed to the nature of a lastly, to complete the evil, sin deprives us of being perfectly good, and to that of creatures the only resource that could yet remain to ex-made after his image; but consider moral evil tricate us from the gulph of misery in which in its true light; view it as finite in duration; we are plunged, by creating in us an aversion as an enemy, which will sooner or later be to truth. Truth, did we not fly from it, might vanquished in every heart. When the Sudiscover to us our miserable condition, fill us preme Being created man for happiness, he with a lively and salutary horror, with a sin- certainly knew how far sin would prove the cere and ardent desire of escaping it; and by obstacle of this felicity: he knew that our its celestial ray "transform us by the renew-whole race would become its slaves, in a ing of our minds," till it had caused us to ex-greater or less degree, and incapable of extriperience that the will of God, which by our eating themselves from its unhappy influence: sins we had dared to oppose, was indeed a but the things which are impossible with good, an acceptable, and a perfect will. But men, are possible with God; and therefore a sin, by the hatred which it inspires for truth, Being perfectly good, knew by what means 113 he could accomplish the destruction of sin in every heart: this is the object of all the divine dispensations, in nature and revelation; the great end which the wisdom of God proposes in his providential government: this was the work which the Redeemer of the world was sent to accomplish, when he came to save us from our sins. The means by which this change is to be effected, will no doubt, be painful, though absolutely necessary, and finally efficacious; for moral evil must be subdued by physical evil, by the miseries and sufferings inflicted on the sinner here; and by the far more terrible, and more durable agonies of an unhappy hereafter; so that physical evil can never be terminated till it has accomplished the entire extinction of moral evil. This I have proved already in treating of the infinite justice of the Supreme Being, where I considered all suffering, present, and future, as chastisements inflicted" for our profit, that we might be made partakers of the divine holiness." When these shall have produced their effect, and the enemy of happiness is subdued in every heart; when infinite goodness shall thus have made mankind wise and virtuous, and reduced their wills to a perfect conformity to his; then, and not till then, will the current of his mercy flow in an uninterrupted course; then will the Creator and Redeemer of mankind open to them the inexhaustible treasures of felicity and glory; then will every difficulty disappear, and the adorable goodness of the Lord shine in full splendour, every heart will exult with joy and gratitude, and every tongue will be tuned to praise, thankful for those very sufferings which have worked "a far more exceeding and eternal weight of glory." This is the period, the glorious and certain period, to which we must direct our thoughts, if we would form just ideas of the nature of evil; which however great, is not absolute, since it leads to real and infinite good. I know of but one cloud that may shade the lustre of this truth, to some of my readers but as to them it may appear impenetrable, I must state the difficulty, and endeavour to obviate it. It is this: If we allow the Creator to be as infinitely powerful, as he is perfectly good; why did he not make all his creatures wise and good, virtuous and holy, from the commencement of their existence? Why did he not appoint their perfection and felicity, to be coeval with their being, and exclude every kind of evil, by forming them in that state of perfection which their natures are capable of attaining? I admit that this ideal system is pleasing to the imagination; that it represents a world far different from that which we inhabit; a world where sin and disorder, suffering and affliction, would find no entrance; and where the torments prefigured under the wrath to come, would never alarm; because, those also would be absolutely useless. But this, alas! is only a dream, delightful if you will, but existing on.y in our imagina tion, and absolutely contradicted by facts. Moral, and physical evil actually do exist; and frail mortals are sinful and unhappy. Such is the fact. This earth, peopled by a succession of beings in the infancy of their existence, is peopled also by ignorant and sinful mortals; it is filled with their disorders and miseries; with their crimes and sufferings: such is the fact; evil exists, and yet it appears to us, that it were far better it had never been. How are we then to escape from such a labyrinth? Before we enter on the solution of this difficulty, let us reflect for a moment who, and what we are, who thus arraign the works of the Almighty. Alas! are we not weak, ignorant, short-sighted mortals; creatures of yesterday, inhabiting a small speck in the immense universe? Let us therefore take heed when we ask of God, why he has made us thus? lest the question should proceed from a criticising and rebellious spirit. But should it on the contrary arise from a desire of information, and a thirst after truth, it will not then be reprehensible, or offensive to the fountain of all truth; for this is good and acceptable in the sight of God our Saviour, who will have all men to come at the knowledge of the truth. With these laudable sentiments, let us therefore inquire, why the Divine Being did not create us at first, as perfect, and as holy as we shall be, when we are arrived at the mansions of bliss? I might in the first place answer, that were we perfectly acquainted with human nature, we should perhaps discern that holiness, from influx, is an impossible and chimerical idea; because, perfect holiness, being the moral perfection of our wills, necessarily supposes the perfection of our understanding, and consequently the development of our faculties; the accumulation of light and knowledge, acquired by their exercise: that while we are thus acquiring knowledge by experience, the freedom of our wills, which constitute us accountable beings, will leave us liable to wander from the right way; and that during such deviations, we may become corrupted and depraved by the force of habit. In a word, had we a perfect knowledge of human nature, it is probable we should perceive that though man is by his nature, capable of attaining to a holiness, comparatively perfect, it must become his own by the exercise of his faculties, which renders him liable to moral evil; and to physical evil, which is its necessary remedy. But though we possess presumptive evidence of all this, yet I decline grounding my answer upon probability: I have therefore only glanced at these reflections to shew, that to be able to form a right judgment, and ascertain the possibility, or impossibility of the question before us; we ought to be endowed with a perfect knowledge of human nature. Let these reflections produce in our hearts sentiments of diffidence and respect, when we speak of Him, whose ways are in the fit for the enjoyment of complete happiness This is the only kind of evil, which a being deep; the Father of light, before whom we are darkness. But let us quit the path of doubt and un-perfectly good can ever admit into his plan; certainty, and give a decisive answer to the and the only satisfactory method of accountquestion: why the Divine Being did not ing for its existence. create us at first as perfect, and as holy, as we shall be, when we arrive at the mansions of bliss. The fact then is, as the question supposes, that the Creator has not acted thus; that in forming this world he has not excluded moral and physical evil. This is sufficient for me, it is all I require, to be perfectly assured that this exclusion was impossible; or in other words, that moral and physical evil were the natural consequences of that freedom of will necessary to beings in a state of probation, and improvement. We may therefore say, that the total exclusion of evil, was not an object for the Divine Omnipotence to exercise itself upon; because God cannot contradict himself. Every act of God is an act of infinite goodness it was perfect goodness created the world, and permitted the entrance of all the evils we deplore. Now Divine Goodness can only be called infinite or perfect, because it makes the best choice, and produces the greatest good. We may therefore be assured that this world, formed as it is, is best adapted to the end; an end most perfect and excellent; and that it was not possible to create us in the beginning as holy and perfect as we shall be hereafter. Had it been possible, or, which is the same thing with God, had it been fit and right, infinite Wisdom and Goodness would not have acted otherwise. We may now admit as a truth, what we have just advanced on the footing of probability; that holiness from influx, is impossible; because destructive of moral agency, which both supposes, and requires, a state of schooling, preparative to one of perfection and felicity. Let us therefore acknowledge that these finite evils are not real evils; because by their means mankind are raised to supreme and universal happiness; and therefore, that under the government and providence of a being infinitely good, every thing will be ultimately right, and that there neither is, or ever can exist any real evil in the universe. In applying this our third consequence, to the various evils we see in the world, I have given the only satisfactory answer to the celebrated question, respecting the origin of evil, which has always been considered as difficult and embarrassing; and exercised at different times, the greatest geniuses, both ancient and modern. In all I have ever read on this subject, I have seen the infinite duration of evil granted; whence it became impossible to solve the difficulty; for who can reconcile infinite evil with infinite goodness, infinite cruelty with infinite love? But though these contradictions cannot be conciliated, we shall find no difficulty in conceiving the admission of finite evil, when it is a mean by which creatures may be raised to the perfection of which their natures are susceptible, and made Various, no doubt, have been the answers to this thorny question; and one of the most plausible, in order to justify the goodness of God in inflicting never-ending torments on the reprobate, is by supposing those eternal sufferings necessary, to procure the eternal hap piness, not barely of the elect, but as one world is connected with another, in the immense system; of a multitude of other creatures. This solution has been received with avidity by numbers who sincerely sought the truth; but whose minds were prepossessed by the supposition of the endless duration of torments, so as never to entertain a doubt on the subject, A belief so opposed to the divine goodness, throws the mind into a restless and uneasy state, from whence it eagerly desires an es cape, and hopes to have effected, in the above solution; which makes the infinite misery of some, conducive to the infinite happiness of others. They would not certainly be de ceived by such an argument, did they not rejoice to find some valuable end answered by the sufferings of the reprobate; and in this idea of felicity, imagine they see the traces of the infinite goodness of their Creator. If they cannot entirely divest themselves of the feelings of pity and compassion, for the many victims thus devoted to eternal misery, they endeavour to lessen the uneasy sensation by reflecting, that such have brought it on themselves, by an obstinate resistance to the grace of God. Besides, it may be urged, is not the felicity and glory of an innumerable multitude of intelligences, resulting from this evil, an ample compensation for the eternal perdition of these wilful sinners? And with this wretched solution, do men content themselves. To neglect nothing on a subject of such importance, I must briefly examine this pretended solution; the strange method of felicity it presents, in making the infinite misery of some, a necessary mean of happiness to others. Among a multitude of objections I could find to this horrid method of procuring felicity, which presents on all sides the most evident contradictions; I shall confine myself to proving, that this method of proceed ing would be with respect to the reprobate, unjust, and cruel; and with respect to the blessed subversive of its end. To render a multitude of intelligent beings eternally happy, is an object so sublime and excellent, that we may esteem it worthy of the most exalted ideas we can form of infinite wisdom, and goodness; provided however that the means necessary to their perfection and felicity, are the gift of God, in consequence of their having improved the faculties with which he has endowed them, and the means of grace and salvation he has offered them by his gospel. But to render creatures happy, their numbers ever so great, by the infliction of eternal misery on the repro- of sinful mortals; insomuch that there is joy bate, would be a method most unjust, and amongst them over one sinner that repenteth, cruel. Let us not assert by way of justifica- It would therefore be impossible that the tion, that the reprobate have deserved the un-righteous in glory, fired with celestial chariremitting torments they endure; for if, as ty, should taste the joys of paradise while some say, the fault is their own, I ask they knew that a great number of fellow whether existence was their fault also? was beings, were the prey of never ending torit not the Lord that made them, and not they ments. They must necessarily and ardently themselves? Is it not true, that they were wish for the deliverance, and salvation of not culpable prior to their existence, and these unhappy beings; and at the same time could not then deserve any suffering? And be convinced that this ardent and eternal decan we deny, that the divine mind was per- sire of their hearts would never be satisfied; fectly acquainted with the use they would so that their charity would be the source of make of existence; that it would never be their misery; a never dying worm in their other than a state of suffering and misery? Is breast which would render them unhappy in it not true that existence bestowed on such the mansions of bliss. O divine charity! thou terms is to the creature, an infinite evil? And greatest, most sublime, most godlike of virthat the irresistible fiat which brought them tues; thou who art the glory and excellence into being, was the greatest evil that could of intelligent creatures, and alone can make possibly befall them; and this at a time when them partakers of the divine nature, art thou they could have no demerit, but were perfect destined to become the torment of the just in ly innocent? I leave every candid mind to heaven? determine how an irresistible act which produces infinite evil, to innocent beings, is to be qualified; if it is not an act sovereignly unjust and barbarous? We may therefore infer with certainty, that a being perfectly good will never adopt such a method into his plan. Let us now consider this pretended means of felicity to the blessed and shew, that as far as it concerns their happiness, it is a mean destructive of its end. It is not an easy thing to conceive, how the infinite misery of the reprobate can be a mean, and a necessary mean, of happiness to the blessed. Can we suppose that intelligent creatures capable by their nature of perfection and felicity, would be unable to attain to this glorious destination, unless at the same time a number of intelligent beings existed in eternal misery? Among creatures of the same nature, thence capable of the same happiness; must a part be made happy at the expense of a considerable portion devoted to endless misery and despair? Cannot a being infinitely perfect and happy communicate beatitude to its intelligent offspring on other and more favourable terms? Can he not be to some the inexhaustible source of happiness; unless he is to others, the never-failing source of misery? But let us cease to heap contradiction on contradiction, horror upon horror, and end this disagreeable discussion, by shewing that the eternal misery of the reprobate, instead of being a necessary mean of happiness to the blessed, would on the contrary poison and destroy their felicity, and prove subversive of its end. In the first place, it would poison the felicity of the blessed. The inhabitants of heaven could not be happy unless penetrated with the most ardent charity for their fellow creatures; for St. Paul tells us that without charity we are nothing. In this respect therefore as well as in many others, the blessed will resemble the angels of God in heaven; those kind compassionate spirits, who interest themselves in the conversion and salvation But how much more painful still would it be to the righteous to know; that these eternal sufferings, destitute of any valuable purpose to the culpable individual, were necessary means of procuring their happiness? Would not every possibility of enjoyment vanish, at the idea of possessing it at the expense of these deplorable victims of distress? The best characters here below are, alas! very far from having acquired that seraphic charity which will animate the spirits of the blessed; for while here, we are in our best estate, as our Saviour declares in the seventh chapter of St. Matthew, evil; and yet with the feeble spark of charity 1 possess, and I doubt not but every one of my readers can join in the sentiment, I had rather never have existed, than be assured that the eternal happiness designed me, was the result of the eternal sufferings, not of a multitude, but of an individual creature. Existence is not necessary; but if once I exist I must desire happiness. And what felicity, O God! must that be which is founded upon, or even increased by the misery of others! Do we not perceive such a mean destructive of its end? I add in the second place, that it would entirely destroy the happiness of the righteous. Charity consists in constantly placing ourselves in the situation of others; upon this principle, what must the feelings of the just be? surely of a nature quite opposed to happiness. What would they discover in their Maker? Not infinite, disinterested, adorable goodness, but a partial and imperfect favour, consequently a doubtful and uncertain benevolence; if that title is any way applicable to a disposition compatible with injustice and cruelty. What a deplorable change does this supposition make in the happiness of heaven! sin might indeed be for ever excluded, but sorrow would find an entrance; and that perfect admiration, that entire confidence; that celestial love for the greatest and best of beings, which must unite the souls of the just to their sovereign good; would be poisoned in its source. No, fulness of joy must reside in his presence, and at his right hand pleasures for evermore. Pardon, O my God! Thon most perfectly good and merciful being, who art the substance of all that excellence, of which we frail and sinful beings can discern but the shadow; forgive I beseech thee! if but for a moment, I am led to speak of thee, not as thou art, and as thou ever wilt shew thyself to all thy creatures; but such as the prejudices and passions of men would make thee appear! Thus we see that the eternal misery of the wicked, cannot contribute to the felicity of the righteous; it would be both unjust and cruel, and even destructive of its end; consequently ean never be adopted into the plan of a perfectly good and wise being. Thus atn I come to the conclusion of my third consequence from the infinite goodness of God, that all his acts are acts of goodness. I have established its truth, I have demonstrated its extent, and have shewn that the Supreme Governor of the universe, presides over and directs every event to ultimate good; therefore that whatever may befall his creatures in time, or in eternity, proceeds from infinite goodness in the First Cause, and is to each of them the greatest possible good. I have applied this to the present, and future evil; and have demonstrated that under the government and providence of an all perfect Being, every thing is ultimately right, and that in His universe, no real evil can exist; which has led me to examine the celebrated question of the origin of moral evil, to which I hope I have given a satisfactory reply. By the aid of this solution, we may affirm, that all the evils the Divine Being dispenses to his creatures, whether here, or hereafter, proceed from his infinite goodness; or in other words, that it is impossible he should ever dispense any evil in this world, or in the world to come, which is not even to the individuals, an actual exercise of perfect goodness. SECT. II. therefore observe by way of fourth consequence that the infinite goodness of God is the only solid foundation of prevailing and continual joy. I know that he who made me, is a being perfectly good, a Father whose love is infinite, and who by an effect of that love gave me existence, that I might obtain happiness; to proclaim and accomplish which, he has sent his Son from heaven and delivered him up to sufferings and death; and with this precious gift, does he not give me all things? His laws, his dispensations, his blessings, his chastisements, in a word every event that befalls me, tends to promote this great end; and to assure me, that this perfectly good being, will confer upon me to all eternity all possible good. What perfect joy may now take possession of my heart! I may "rejoice with joy unspeakable and full of glory!" I may prize the precious gift of life, since I exist by the good pleasure of my faithful Creator; and for a blessed eternity! during which I shall never cease to be the happy object of his care and love! and is not this a subject for prevailing and continual joy? It is the subject of prevailing joy, as it fills and occupies my whole heart; sorrow and affliction, under what form soever they may assault me, must fly before it; for what are they when compared with so sincere, so permanent a joy? The contemplation of the being perfectly good, shall put a gladness into my heart, a balm of consolation and support, which all the evils of time shall in vain attempt to destroy: for in these evils, I behold the chastening of parental kindness improving my moral nature; and consider them therefore as real benefits; since by their means I shall one day arrive at perfection and happiness. The farther effects of this prevailing joy, are perfect contentment in every situation and condition of life; patience under affliction, and a degree of courage and strength which makes me rise superior to every trial, "and more than conqueror through Him that has loved me." I have also said in the second place, that Practical consequences to be derived from the in- the knowledge of the infinite extent of divine finite goodness of God. THE practical, or moral consequences arising from the infinite goodness of God; are the various sentiments naturally produced in the heart by the knowledge of this supreme goodness; where the understanding is thoroughly convinced of its truth. And though their enumeration is in some measure foreign to a work particularly dedicated to the theory of religion, I nevertheless proposed admitting them into my plan from a conviction of their extreme importance and tendency to render us wise, good, perfect and happy. These important and valuable effects, are reducible to three heads; as they relate to ourselves, to the Divine Being, and to our fellow creatures; such as internal joy, love of God, and charity to our neighbour. I shall goodness, gives rise to continual joy. If I never lose sight of a being constantly employed in promoting my happiness; if I call to mind his benefits "when sitting in my house and when walking by the way, when I lie down and when I rise up," can sorrow ever penetrate my heart, or affliction dispel the transporting delight arising from an assurance of the paternal love of my Creator? If I set the Lord always before me, if I thus habituate my mind to his presence which is fulness of joy; if his adorable goodness is the first object that employs my waking thoughts; may I not hope from such contemplation that serenity and peace, contentment and joy will accompany me through the day? "O Lord satisfy me early with thy mercy; that I may rejoice and be glad all my days." Such is the prevailing, the constant joy |