Others besides the author in question have sought relief for their minds on this subject, by indulging in vague conjectures respecting the real design of the Supreme Ruler and Judge. Archbishop Tillotson, for example, supposes that although God actually threatened to punish the wicked eternally, he does not intend, and is not bound, to carry this threat into execution. This penalty, he supposes, is merely set forth as a terror to evil-doers, in order to promote the good order and well-being of the world; and after it has subserved this purpose, the Lawgiver will graciously remit a portion of the threatened penalty, and restore all his sinning creatures to purity and bliss. In reply to this extraordinary position, we shall only say that if the Almighty really undertook to deceive the world for its own good, it is a pity he did not take the precaution to prevent the archbishop from detecting the cheat. It is a pity, we say, that he did not deceive the archbishop as well as the rest of men; and not suffer his secret to get into the possession of one who has so indiscreetly published it to the whole world. Nothing seems more amazing to us than the haste and precipitancy with which most men dispose of subjects so awful as that of the eternity of future punishments. One would suppose that if any subject in the whole range of human thought should engage our most serious attention, and call forth the utmost exertion of our power of investigation, it would be the duration of punishment in a future life. If that punishment be eternal, it is certainly the most momentous question which ever engaged the attention of man, and is to be lightly disposed of only by madmen.(206) Chapter V. The Dispensation Of The Divine Favours Reconciled With The Goodness Of God. O God, whose thunder shakes the sky, Whose eye this atom globe surveys, To thee, my only rock, I fly; _Thy mercy in thy justice praise_. Then why, my soul, dost thou complain? Why drooping seek the dark recess? Shake off the melancholy chain, _For God created all to bless_.—CHATTERTON. In the preceding part, we considered the doctrine of predestination, under the name of necessity, in its relation to the origin of evil. We there endeavoured to show that it denies the responsibility of man, and makes God the author of sin. In the present part, it remains for us to examine the same doctrine in relation to the equality of the divine goodness. If we mistake not, the scheme of predestination, or rather the doctrine of election, which lies at its foundation, is, when rightly understood, perfectly consistent with the impartiality and glory of the goodness of God. On this subject we shall now proceed to unfold our views in as orderly and perspicuous a manner as possible. Section I.