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only another name for Fatalism, (it being against both the law of God and the gospel of Christ,) in consequence of being warm receivers and supporters of the doctrines of the said Doctor, who doubtless never intended such should ever have been the result of his earnest endeavours for the cause of Christ our Saviour and Redeemer.

First, what is termed moderate Calvinism is received, in consequence of that doctrine being taught, which may be encouraged and embraced for a certain time by a warm approver thereof, until the party is prepared for the reception of high Calvinism, which by degrees (if further encouraged,) leads the recipient of such doctrine to downright Antinomianism; by the reception and encouragement of which shocking and blasphemous doctrine, many presumptuous persons endeavour to charge the criminality of their sins and transgressions of every kind and degree, (however revolting to our feeling's) on the first great cause even Jehovah the Supreme,from whom no real evil can possibly proceed, it being quite contrary and opposite to his very nature, character, or attributes.

A TREATISE

ON A

NEW, ORIGINAL, AND COMPLETE SYSTEM OF THEOLOGY.

THE first great cause of all things is Jehovah the Almighty; the Alpha and Omega, the beginning and the end of all creation who has existed from all eternity, and will consequently exist throughout all eternity. This unchangeable, independent, and self-existent God, is an immaterial being, of everlasting love, infinite goodness and wisdom, and almighty power; by which he created the whole universe, consisting of innumerable worlds : he governs, directs, and sustains the same by his providence.

All that exists lies within the range of his benevolence, omniscience, and omnipotence; hence is known unto him the end of all things previous to the beginning, even from everlasting-he is not eternity nor infinity, but eternal and infinite; neither is he duration or space, but he endures always and is present every where; by which he constitutes duration and space, eternity and infinity: having no cause of his own existence, he is therefore the only self-existent, almighty being, from everlasting to everlasting, without beginning and without end ; " with whom there is no variableness, neither shadow of turning.James i. 17.

Thus we perceive the Supreme Being exalted on his throne of glory=his attributes forming the

pillars thereof, based on the perfection of bis nature and character-well has he described himself to be a God full of goodness, mercy, and truth-all his works praise him, and glorify his holy name, (with only one single exception, viz. ungrateful man,) and the lustre which the combination of nature and grace sheds upon the Divine attributes, reveals to us in a measure, their glory, harmony, and beauty. The more we consider the works of God, the more must we be convinced of the perfection of his character. From such a being as the Supreme, nothing of an imperfect or impure nature could possibly proceed-imperfection or sin could never have originated, or had any place in his immediate presence, (viz.) in the highest heavens, where his eternal throne is for ever fixed ; evil being the exact opposite to his very essence and Divine qualities ; similar as darkness is to light, or as cold is to heat, which is likewise opposite. But man in his present imperfect and depraved state, the subject of evils, both moral and physical, also by nature and practice, is evidently not in the original, or same state, in which he came forth from the hands of his perfect creator; otherwise he could not have been heir or subject to these hereditary evils: for which however he is not chargeable or accountable on account of original sin, it not being his actual transgression since the fall.

The Supreme could not possibly have had any selfish motive in creation, as some have vainly imagined; for previous to it, even from everlasting, he was perfectly good, consequently, perfectly happy; his own essential glory or happiness could not in any possible way have been enhanced or augmented by it (although his apparent glory certainly is relative to our Salvation,) it being strictly speaking all eternity, instead of time with him ; past, present, and future, one eternal now:from which it appears that pure love or benevolence towards those beings whom he intended to create, was the primary and only motive that could induce Jehovah from all eternity, to bring about the creation or derivation of the universe, by and through which his glory would be continually manifested; and likewise to provide in his eternal mind, salvation for fallen man; in order to make a race of intelligent beings ultimately and perfectly happy: he having so much of that pure essence Divine love, overflowing and boundless, did not either wish or desire to keep it to himself; which 10 doubt was the reason why he has given mankind the intellectual faculties of the immortal Soul, capable of being elevated higher and higher even in this lower world, and likewise in the realms of glory to an infinitely greater extent, to all eternity; by receiving continually additional rays or beanis of heavenly love (which constituie happiness in every being,) and likewise wisdom, from the only source or fountain thereof, Jehovah himself, “the Sun of righteousness."

In order to come more immediately to the subject of the present Treatise, we premise that all natural things proceed from spiritual ; (viz.) the whole material universe, including all the innnmerable worlds or earths that are in existence, (by which is to be understood all the planets or slais implanted in that immense expanse, the firmament, called the slurry heavens;) was created by or derived altogether from the Supreme Jehovah, The spiritual Sun of righteousness,” through the medium of his attributes or perfections.

Ifthen, the universe, which includes all universal nature and all natural things, was created by, or

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