As creation was the result of eternal and infinite wisdom, justice, goodness, and truth, and effected by infinite power, it is like its great author, mysterious to us. How it could be accomplished2, or in what manner performed, can never be comprehended by any capacity.
Eternal, whether applied3 to duration, existence, action, or creation, is incomprehensible to us, but implies no contradiction in either of them; for that which is above comprehension we cannot perceive to be contradictory4, nor on the other hand can we perceive its rationality or consistency5. We are certain that God is a rational, wise, understanding Being, because he has in degree made us so, and his wisdom power, and goodness is visible to us in his creation, and government of the world. From these facts we are rationally induced to acknowledge him, and not because we can comprehend his being, perfections, creation, or providence6. Could we comprehend God, he would cease to be what he is. The ignorant among men cannot comprehend the understanding of the wise among their own species, much less the perfection of a God; nevertheless, in our ratiocination7 upon the works and harmony of nature, we are obliged to concede to a self-existent and eternal cause of all things, as has been sufficiently8 argued, though at the same time it is mysterious to us, that there should be such a being as a self-existent and eternally independent one — thus we believe in God, although we cannot comprehend anything of the how, why or wherefore it was possible for him to be; and as creation was the exertion9 of such an incomprehensible and perfect being, it must of necessary consequence be, in a great measure, mysterious to us. We can nevertheless be certain, that it has been of an equal eternity and infinitude of extension with God.
Immensity being replete10 with creation, the omniscient11, omnipresent, omnipotent12, eternal, and infinite exertion of God in creation, is incomprehensible to the understanding or the weakness of man, and will eternally remain the prerogative13 of infinite penetration14, sagacity, and uncreated intelligence to understand.
Section ii. Observations of Moses’s Account of Creation
The foregoing theory of creation and providence will probably be rejected by most people in this country, inasmuch as they are prepossessed with the theology of Moses, which represents creation to have a beginning. “In the beginning God created the heavens and the earth.” In the preceding part of this chapter it has been evinced that creation and providence could not have had a beginning, and that they are not circumscribed16, but unlimited17; yet it seems that Moses limited creation by a prospective18 view of the heavens, or firmament20 from this globe, and if creation was thus limited, it would consequently have circumscribed the dominion21 and display of the divine providence or perfection; but if Moses’s idea of the creation of “the heavens and the earth,” was immense, ever so many days of progressive work could never have finished such a boundless22 creation; for a progressive creation is the same as a limited one; as each progressive day’s work would be bounded by a successive admeasurement, and the whole six days’ work added together could be but local, and bear no manner of proportion to infinitude, but would limit the dominion, and consequently the display of the divine perfections or providence, which is incompatible23 with a just idea of eternity and infinity24 of God, as has been argued in the foregoing pages.
There are a variety of other blunders in Moses’s description of creation, one of which I shall mention, which is to be found in his history of the first and fourth day’s work of God: “And God said, Let there be light, and there was light; and God called the light day, and the darkness he called night: and the evening and the morning were the first day.” Then he proceeds to the second and third day’s work, and so on to the sixth; but in his chronicle of the fourth day’s work, he says that “God made two great lights, the greater light to rule the day, and the lesser25 light to rule the night.” This appears to be an inconsistent history of the origin of light. Day and night were ordained26 the first day, and on the fourth day the greater and less lights were made to serve the same purposes; but it is likely that many errors have crept into his writings, through the vicissitudes27 of learning, and particularly from the corruptions28 of translations, of his as well as the writings of other ancient authors; besides, it must be acknowledged that those ancient writers labored29 under great difficulties in writing to posterity30, merely from the consideration of the infant state of learning and knowledge then in the world, and consequently we should not act the part of severe critics, with their writings, any further than to prevent their obtrusion32 on the world as being infallible.
Section iii. Of the Eternity and Infinitude of Divine Providence
When we consider our solar system, attracted by its fiery33 centre, and moving in its several orbits, with regular, majestic34, and periodical revolutions, we are charmed at the prospect19 and contemplation of those worlds of motions, and adore the wisdom and power by which they are attracted, and their velocity35 regulated and perpetuated36. And when we reflect that the blessings37 of life are derived38 from, and dependent on, the properties, qualities, constructions, proportions and movements, of that stupendous machine, we gratefully acknowledge the divine beneficence. When we extend our thoughts (through our external sensations) to the vast regions of the starry39 heavens, we are lost in the immensity of God’s works. Some stars appear fair and luminous40, and others scarcely discernible to the eye, which by the help of glasses make a brilliant appearance, bringing the knowledge of others far remote, within the verge41 of our feeble discoveries, which merely by the eye could not have been discerned or distinguished42. These discoveries of the works of God naturally prompt the inquisitive43 mind to conclude that the author of this astonishing part of creation which is displayed to our view, has still extended his creation; so that if it were possible that any of us could be transported to the farthest extended star, which is perceptible to us here, we should from thence survey worlds as distant from that as that is from this, and so on ad infinitum.
Furthermore, it is altogether reasonable to conclude that the heavenly bodies, alias44 worlds, which move or are situate within the circle of our knowledge, as well all others throughout immensity, are each and every one of them possessed15 or inhabited by some intelligent agents or other, however different their sensations or manners of receiving or communicating their ideas may be from ours, or however different from each other. For why would it not have been as wise or as consistent with the perfections which we adore in God, to have neglected giving being to intelligence in this world as in those other worlds, interspersed45 with aether of various qualities in his immense creation? And inasmuch as this world is thus replenished46, we may, with the highest rational certainty infer, that as God has given us to rejoice, and adore him for our being, he has acted consistent with his goodness, in the display of his providence throughout the university of worlds.
To suppose that God Almighty47 has confined his goodness to this world, to the exclusion48 of all others, is much similar to the idle fancies of some individuals in this world, that they, and those of their communion or faith, are the favorites of heaven exclusively; but these are narrow and bigoted49 conceptions, which are degrading to a rational nature, and utterly50 unworthy of God, of whom we should form the most exalted51 ideas.
It may be objected that a man cannot subsist52 in the sun; but does it follow from thence, that God cannot or has not constituted a nature peculiar53 to that fiery region, and caused it to be as natural and necessary for it to suck in and breathe out flames of fire, as it is for us to do the like in air. Numerous are the kinds of fishy54 animals which can no other way subsist but in the water, in which other animals would perish, (amphibious ones excepted,) while other animals, in a variety of forms, either swifter or slower move on the surface of the earth, or wing the air. Of these there are sundry55 kinds, which during the season of winter live without food; and many of the insects which are really possessed of animal life, remain frozen, and as soon as they are let loose by the kind influence of the sun, they again assume their wonted animal life; and if animal life may differ so much in the same world, what inconceivable variety may be possible in worlds innumerable, as applicable to mental, cogitative56, and organized beings. Certain it is, that any supposed obstructions57, concerning the quality or temperature of any or every one of those worlds, could not have been any bar in the way of God Almighty, with regard to his replenishing his universal creation with moral agents. The unlimited perfection of God could perfectly58 well adapt every part of his creation to the design of whatever rank or species of constituted beings, his Godlike wisdom and goodness saw fit? to impart existence to; so that as there is no deficiency of absolute perfection in God, it is rationally demonstrative that the immense creation is replenished with rational agents, and that it has been eternally so, and that the display of divine goodness must have been as perfect and complete, in the antecedent, as it is possible to be in the subsequent eternity.
From this theological way of arguing on the creation and providence of God, it appears that the whole, which we denominate by the term nature, which is the same as creation perfectly regulated, was eternally connected together by the creator to answer the same all glorious purpose, to wit: the display of the divine nature, the consequences of which are existence and happiness to beings in general, so that creation, with all its productions operates according to the laws of nature, and is sustained by the self-existent eternal cause, in perfect older and decorum, agreeable to the eternal wisdom, unalterable rectitude, impartial59 justice, and immense goodness of the divine nature, which is a summary of God’s providence. It is from the established order of nature, that summer and winter, rainy and fair seasons, moonshine, refreshing60 breezes, seed time and harvest, day and night, interchangeably succeed each other, and diffuse61 their extensive blessings to man. Every enjoyment62 and support of life is from God, delivered to his creatures in and by the tendency, aptitude63, disposition64, and operation of those laws. Nature is the medium, or intermediate instrument through which God dispenses65 his benignity66 to mankind. The air we breathe in, the light of the sun, and the waters of the murmuring rills, evince his providence: and well it is, that they are given in so great profusion67, that they cannot by the monopoly of the rich be engrossed68 from the poor.
When we copiously69 pursue the study of nature, we are certain to be lost in the immensity of the works and wisdom of God; we may nevertheless, in a variety of things discern their fitness, happifying tendency and sustaining quality to us ward70, from all which, as rational and contemplative beings we are prompted to infer, that God is universally uniform and consistent in his infinitude of creation and providence, although we cannot comprehend all that consistency, by reason of infirmity; yet we are morally sure, of all possible plans, infinite wisdom must have eternally adopted the best, and infinite goodness have approved it, and infinite power have perfected it. And as the good of beings in general must have been the ultimate end of God in his creation and government of his creatures, his omniscience71 could not fail to have it always present in his view. Universal nature must therefore be ultimately attracted to this single point, and infinite perfection must have eternally displayed itself in creation and providence. From hence we infer, that God is as eternal and infinite in his goodness, as his self-existent and perfect nature is omnipotently72 great.
Section iv. The Providence of God Does Not Interfere73 with the Agency of Man.
The doctrine74 of Fate has been made use of in armies as a policy to induce soldiers to face danger. Mahomet taught his army that the “term of every man’s life was fixed75 by God, and that none could shorten it, by any hazard that he might seem to be exposed to in battle or otherwise,” but that it should be introduced into peaceable and civil life, and be patronized by any teachers of religion, is quite strange, as it subverts76 religion in general, and renders the teaching of it unnecessary, except among other necessary events it may be premised that it is necessary they teach that doctrine, and that I oppose it from the influence of the same law of fate upon which thesis we are all disputing and acting77 in certain necessary circles, and if so, I make another necessary movement, which is, to discharge the public teachers of this doctrine, and expend78. their salaries in an economical manner, which might better answer the purposes of our happiness, or lay it out in good wine or old spirits to make the heart glad, and laugh at the stupidity or cunning of those who would have made us mere31 machines.
Some advocates for the doctrine of fate will also maintain that we are free agents, notwithstanding they tell us there has been a concatenation of causes and events which has reached from God down to this time, and which will eternally be continued — that has and will control, and bring about every action of our lives, though there is not anything in nature more certain than that we cannot act necessarily and freely in the same action, and at the same time; yet it is hard for such persons, who have verily believed that they are elected, (and thus by a predetermination of God become his special favorites.) to give up their notions of a predetermination of all events, upon which system their election and everlasting79 happiness is nonsensically founded; and on the other hand, it is also hard for them to go so evidently against the law of nature (or dictates80 of conscience) which intuitively evinces the certainty of human liberty, as to reject such evidence; and therefore hold to both parts of the contradiction, to wit, that they act necessarily, and freely, upon which contradictory principle they endeavored to maintain the dictates of natural conscience, and also their darling folly81 of being electedly and exclusively favorites of God.
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1
eternity
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| n.不朽，来世；永恒，无穷 | |
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accomplished
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| adj.有才艺的；有造诣的；达到了的 | |
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applied
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| adj.应用的；v.应用，适用 | |
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contradictory
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| adj.反驳的，反对的，抗辩的；n.正反对，矛盾对立 | |
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consistency
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| n.一贯性，前后一致，稳定性；(液体的)浓度 | |
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providence
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| n.深谋远虑，天道，天意；远见；节约；上帝 | |
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ratiocination
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| n.推理；推断 | |
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sufficiently
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| adv.足够地，充分地 | |
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exertion
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| n.尽力，努力 | |
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replete
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| adj.饱满的，塞满的；n.贮蜜蚁 | |
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omniscient
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| adj.无所不知的；博识的 | |
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omnipotent
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| adj.全能的，万能的 | |
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prerogative
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| n.特权 | |
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penetration
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| n.穿透，穿人，渗透 | |
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possessed
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| adj.疯狂的；拥有的，占有的 | |
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circumscribed
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| adj.[医]局限的：受限制或限于有限空间的v.在…周围划线( circumscribe的过去式和过去分词 )；划定…范围；限制；限定 | |
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unlimited
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| adj.无限的，不受控制的，无条件的 | |
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prospective
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| adj.预期的，未来的，前瞻性的 | |
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prospect
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| n.前景，前途；景色，视野 | |
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firmament
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| n.苍穹；最高层 | |
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dominion
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| n.统治，管辖，支配权；领土，版图 | |
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boundless
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| adj.无限的；无边无际的；巨大的 | |
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incompatible
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| adj.不相容的，不协调的，不相配的 | |
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infinity
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| n.无限，无穷，大量 | |
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lesser
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| adj.次要的，较小的；adv.较小地，较少地 | |
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ordained
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| v.任命（某人）为牧师( ordain的过去式和过去分词 )；授予（某人）圣职；（上帝、法律等）命令；判定 | |
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vicissitudes
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| n.变迁，世事变化；变迁兴衰( vicissitude的名词复数 )；盛衰兴废 | |
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corruptions
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| n.堕落( corruption的名词复数 )；腐化；腐败；贿赂 | |
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labored
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| adj.吃力的，谨慎的v.努力争取(for)( labor的过去式和过去分词 )；苦干；详细分析；（指引擎）缓慢而困难地运转 | |
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posterity
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| n.后裔，子孙，后代 | |
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mere
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| adj.纯粹的；仅仅，只不过 | |
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obtrusion
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| n.强制，莽撞 | |
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fiery
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| adj.燃烧着的，火红的；暴躁的；激烈的 | |
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majestic
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| adj.雄伟的，壮丽的，庄严的，威严的，崇高的 | |
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velocity
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| n.速度，速率 | |
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perpetuated
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| vt.使永存（perpetuate的过去式与过去分词形式） | |
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blessings
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| n.（上帝的）祝福( blessing的名词复数 )；好事；福分；因祸得福 | |
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derived
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| vi.起源；由来；衍生；导出v.得到( derive的过去式和过去分词 )；（从…中）得到获得；源于；（从…中）提取 | |
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starry
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| adj.星光照耀的, 闪亮的 | |
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luminous
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| adj.发光的，发亮的；光明的；明白易懂的；有启发的 | |
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verge
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| n.边，边缘；v.接近，濒临 | |
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distinguished
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| adj.卓越的，杰出的，著名的 | |
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inquisitive
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| adj.求知欲强的，好奇的，好寻根究底的 | |
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alias
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| n.化名；别名；adv.又名 | |
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interspersed
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| adj.[医]散开的；点缀的v.intersperse的过去式和过去分词 | |
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replenished
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| 补充( replenish的过去式和过去分词 )； 重新装满 | |
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almighty
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| adj.全能的，万能的；很大的，很强的 | |
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exclusion
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| n.拒绝，排除，排斥，远足，远途旅行 | |
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bigoted
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| adj.固执己见的，心胸狭窄的 | |
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utterly
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| adv.完全地，绝对地 | |
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exalted
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| adj.(地位等)高的，崇高的；尊贵的，高尚的 | |
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52
subsist
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| vi.生存，存在，供养 | |
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peculiar
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| adj.古怪的，异常的；特殊的，特有的 | |
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fishy
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| adj. 值得怀疑的 | |
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sundry
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| adj.各式各样的，种种的 | |
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cogitative
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| adj.深思熟虑的，有思考力的 | |
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obstructions
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| n.障碍物( obstruction的名词复数 )；阻碍物；阻碍；阻挠 | |
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perfectly
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| adv.完美地，无可非议地，彻底地 | |
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impartial
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| adj.(in,to)公正的，无偏见的 | |
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refreshing
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| adj.使精神振作的，使人清爽的，使人喜欢的 | |
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diffuse
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| v.扩散；传播；adj.冗长的；四散的，弥漫的 | |
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enjoyment
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| n.乐趣；享有；享用 | |
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aptitude
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| n.(学习方面的)才能，资质，天资 | |
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disposition
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| n.性情，性格；意向，倾向；排列，部署 | |
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dispenses
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| v.分配，分与；分配( dispense的第三人称单数 )；施与；配（药） | |
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benignity
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| n.仁慈 | |
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profusion
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| n.挥霍；丰富 | |
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engrossed
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| adj.全神贯注的 | |
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copiously
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| adv.丰富地，充裕地 | |
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ward
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| n.守卫，监护，病房，行政区，由监护人或法院保护的人（尤指儿童）；vt.守护，躲开 | |
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omniscience
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| n.全知，全知者，上帝 | |
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omnipotently
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| adv.全能地 | |
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interfere
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| v.(in)干涉，干预；(with)妨碍，打扰 | |
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doctrine
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| n.教义；主义；学说 | |
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fixed
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| adj.固定的，不变的，准备好的；(计算机)固定的 | |
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subverts
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| v.颠覆，破坏（政治制度、宗教信仰等）( subvert的第三人称单数 )；使（某人）道德败坏或不忠 | |
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acting
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| n.演戏，行为，假装；adj.代理的，临时的，演出用的 | |
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expend
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| vt.花费，消费，消耗 | |
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everlasting
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| adj.永恒的，持久的，无止境的 | |
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dictates
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| n.命令，规定，要求( dictate的名词复数 )v.大声讲或读( dictate的第三人称单数 )；口授；支配；摆布 | |
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81
folly
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| n.愚笨，愚蠢，蠢事，蠢行，傻话 | |
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