But the and which, therefore, nothing can resist. divine power cannot extend to what is either impossible in itself, or unsuitable to the perfection of his nature. To make the same thing at the same time to be and not to be, is plainly impossible; and to act inconsistently with justice, goodness, and wisdom, must be equally impossible to a being of infinite purity. 429. That God is from everlasting to everlasting, is evident from his being self-existent and almighty. That he was from all eternity, was proved already; and it can admit of no doubt, that what is independent and omnipotent must continue to all eternity. In treating of the eternity of God, as well as of his omnipresence, some authors have puzzled themselves to little purpose, by attempting to explain in what manner he is connected with infinite space and endless duration. But it is vain to search into those mysteries; as they lie far beyond the reach of all human, and, most probably, of all created intelligence. Of this we are certain, for, upon the principle just now mentioned it may be demonstrated, that the Supreme Being had no beginning, and that of his existence there can be no end. That which is omnipotent and eternal, is incapable of being changed by any thing else; and that which is infinitely wise and good can never be supposed to make any change in itself. The Deity, therefore, is unchangeable. 430. As he is the maker and preserver of all things, and everywhere present (for to suppose him to be in some places only, and not in all, would be to suppose him a limited and imperfect being), his knowledge must be infinite, and comprehend, at all times, whatever is, or was, or shall be. Were his knowledge progressive, like ours, it would be imperfect; for they who become more wise, must formerly have been less so. Wisdom is the right exercise of knowledge and that he is infinitely wise, is proved, incontestably by the same arguments that prove his existence. 431. The goodness of God appears in all his works of creation and providence. Being infinitely and eternally happy in himself, it was goodness alone that could move him to create the universe, and give being, and the means of happiness, to the innumerable orders of creatures contained in it. Revelation gives such a display of the divine goodness, as must fill us with the most ardent gratitude and adoration for in it we find, that God has put it in our power, notwithstanding our degeneracy and unworthiness, to be happy both in this life and for ever; a hope, which reason alone could never have permitted us to entertain on any ground of certainty. And here we may repeat, what was already hinted at, that although the right use of reason supplies our first notions of the divine nature, yet it is from revelation that we receive those distinct ideas of his attributes and providence, which are the foundation of our dearest hopes. The most enlightened of the heathen had no certain knowledge of his unity, spirituality, eternity, wisdom, justice, or mercy; and, by consequence, could never contrive a comfortable system of natural religion; as Socrates, the wisest of them, acknowledged. 432. Lastly, justice is necessary to the formation of every good character; and, therefore, the Deity must be perfectly just. This, however, is an awful consideration to creatures, who, like us, are immersed in error and wickedness, and whose conscience is always declaring, that every sin deserves punishment. It is reasonable to think, that a being infinitely good must also be of infinite mercy but still, the purity and justice of God must convey the most alarming thoughts to those who know themselves to have been, in instances without number, inexcusably criminal. But, from what is revealed in Scripture, concerning the divine dispensations with respect to man, we learn, that, on performing certain conditions, we shall be forgiven and received into favour, by means, which at once display the divine mercy in the most amiable light, and fully vindicate the divine justice. 433. It is, indeed, impossible to understand the doctrines of our religion, and not to wish, at least, that they may be true: for they exhibit the most comfortable views of God and his providence ; they recommend the purest and most perfect morality; and they breathe nothing throughout, but benevolence, equity, and peace. And one may venture to affirm, that no man ever wished the gospel to be true, who did not find it so. Its evidence is even more than sufficient to satisfy those who love it. And every man who knows it must love it, if he be a man of candour and a good heart. THE END OF PNEUMATOLOGY, APPENDIX. Of the Incorporeal Nature of the Human Sout. 434. MAN is made up of a body and a soul, intimately connected together, we know not how, or when. In consequence of this connection, the body lives and moves, is nourished with food and refreshed by sleep, and, for a certain time, increases in bulk. When this connection is dissolved, the body is insensible and motionless, soon becomes cold, and gradually moulders into dust. That the soul and body are distinct and different substances, was formerly inferred (see § 119), from the general consent of mankind in regard to this matter. It seems to be natural for us to believe, that the soul may exist, and be happy or miserable, without the body. This appears from those notions, which, in every age and country have prevailed, concerning a future state. 435. But of the soul's immateriality there is other evidence. When two things have some es |