_Again_: What is the nature of a human soul, upon what _terms_, and in what manner it is _united_ to the body, how far it is _different_ from it, how far it is _subject_ to it, what powers and faculties it _derives_ from it; are things wherein the _wisdom_ and _goodness_ of God, and the _happiness_ of man are deeply concerned. Is it not necessary that these things should have their foundation in the _reason_ and _fitness_ of things? And yet what natural reason, uninspired from above, can shew that this _state_ of soul and body is founded therein?
* _Again_: The origin of _sin_ and _evil_, or how it entered into the world consistently with the infinite wisdom of God, is a mystery of _natural religion_, which reason cannot unfold. For can we shew from the _reason_ and _nature_ of things, that it was _fit_ and _reasonable_, for the providence of God to suffer sin to enter, and continue in the world? Here therefore the man of natural religion must drop his method of reasoning from the fitness of things, and that in an article of the highest concern to the moral world, and be as mere a believer, as he that believes the most incomprehensible mystery of revealed religion.
Now as there have been in the several ages of the world, some _impatient_, _restless_ and _presuming_ spirits, who, because they could not in these points explain the justice of God’s providence, have taken refuge in horrid _atheism_, so they made just the same _sober use_ of their reason, as our _modern unbelievers_, who because they can’t comprehend the _fitness_ and _necessity_ of certain Christian doctrines, resign themselves up to an hardened _infidelity_. For it is just as reasonable to allow of no mysteries in _revelation_, as to allow of no mysteries in _creation_ and _providence_.
And whenever this writer shall think it proper to attack _natural_ religion with as much freedom as he has _revealed_, he need not enter upon any _new_ hypothesis, or _different_ way of reasoning. For the same turn of thought, may soon find materials in the natural state of man, for as large a bill of complaints against natural religion, and the mysteries of providence, as is here brought against revealed doctrines.
To proceed: If the _fitness of actions is founded in the nature and relation of beings_, then nothing can be fit for God to do, but so far as it is fit for the _Governor of all created beings_, whether on earth, or in any other part of the universe; and he cannot act fitly towards mankind, but by acting as is fit for the Governor of all beings.
* Now what is fit for the _Governor of all created_ nature to do in this or that particular part of his creation, is as much above our reason to _tell_, as it is above our power to _govern_ all beings. And how mankind ought to be governed, with relation to the whole creation, of which they are so small a part, is a matter equally above our knowledge; because we know not how they are a part of the whole, or what relation they bear to any other part, or how their state affects the whole, or any other part, than we know what beings the whole consists of.
Now there is nothing that we know with more certainty than that God is governor of the _whole_, and that mankind are a _part_ of the whole; and that the uniformity and harmony of divine providence, must arise from his infinite wise government of the _whole_; and therefore we have the utmost certainty, that we are _vastly incompetent_ judges of the fitness or unfitness of any methods that God uses in the government of so small a part of the universe, as mankind are.
_Again_: If the _fitness of actions is founded in the relations of beings to one another_, then the fitness of the actions of God’s providence over mankind, must be in many instances altogether incomprehensible to us.
For the relation which God bears to mankind, as their _all-perfect Creator_ and continual _Preserver_, is a relation that our reason conceives as imperfectly, and knows as little of, as it does of any of the divine attributes. When it compares it to that of a _father_ and his children, a _prince_ and his subjects, a _proprietor_ and his property, it has explained it in the best manner it can, but still has left it as much a _secret_, as we do the divine nature when we only say, it is _infinitely_ superior to every thing that is _finite_.
By the natural light of our reason we may know with certainty, several _effects_ of this relation, as that it puts us under the care and protection of a wise, and just, and merciful providence, and demands from us the highest instances of humility, adoration and thanksgiving. But what it is in its own nature, what kind of state, it is to exist in and by God, what it is to see by a _light_ that is his, to act by a power from him, to live by a _life_ in him; are things as incomprehensible to reason, _left to itself_, as what it is to be in the _third heavens_, or to hear words that cannot be uttered.