_A dialogue between |Theogenes|, |Eusebius|, and |Theophilus|._
_Theophilus._ MY heart embraces you both with the greatest affection, and I am much pleased at the occasion of your coming, which calls me to the most delightful subject in the world, to help both you and myself, to rejoice in that adorable Deity, whose infinite being is an infinity of mere love, an unbeginning, never-ceasing, and for ever over-flowing ocean of meekness, sweetness, delight, blessing, goodness, patience, and mercy; and all this, as so many blessed streams breaking out of the abyss of universal love. Father, Son, and Holy Ghost, a triune infinity of love and goodness, for ever and ever, giving forth nothing but the same gifts of light and love, of blessing and joy, whether before or after the fall, either of angels, or men.
Look at all nature, through all its height and depth, in all its variety of powers, it is what it is, for this only end, that the hidden riches, the invisible blessings, glory and love of the unsearchable God, may become visible, sensible, and manifest in it, and by it.
Look at all the variety of creatures, they are what they are, for this only end, that in their infinite variety, degrees, and capacities, they may be as so many speaking figures, so many sounds and voices, preachers and trumpets, giving glory and praise, and thanksgiving to that Deity of love, which gives life to all nature.
For every creature, call it by what name you will, had its form, and power, and state, and place in nature for no other end, but to open and enjoy, to manifest and rejoice in some share of the love and happiness, and goodness of the Deity.
Now this is the _one will_ and work of God, in, and through all creatures. From eternity to eternity he can will, and intend nothing towards them, in them, or by them, but the _communication_ of various degrees of his own love, goodness and happiness to them, according to their state and place, and capacity. This is God’s unchangeable disposition towards the creature; he can be nothing else, but all goodness towards it; because he can be nothing towards the creature, but that which he is, and was, and ever shall be in himself.
_Theogenes._ Pray, _Theophilus_, let me ask you, Does not patience and pity, and mercy begin to be in God, and only then begin, when the creature has brought forth itself into misery? They could have no existence in the Deity before.
_Theophilus._ ’Tis true, _Theogenes_, that God can only then begin to make known his mercy and patience, when the creature has lost its rectitude and happiness; yet nothing then begins to be in God, or to be found in him, but that which was always in him, in the same infinite state, _viz._ a _will to all goodness_, and which _can will nothing else_. And his patience and mercy, which could not shew forth themselves, till sin had brought forth misery, were not new tempers, or the beginning of some _new_ disposition, that was not in God before, but only _new_ and _occasional_ manifestations of that boundless, _eternal will_ to _all goodness_, which always was in God in the same height and depth. The will to all _goodness_, which is God himself, _began_ to display itself in a new way, when it first gave birth to creatures. The same will to all goodness began to manifest itself in another new way, when it became patience and compassion towards fallen creatures. But neither of these ways are the beginning of any new tempers or qualities in God, but only new and occasional manifestations of that true eternal will to all goodness, which always was, and always will be, in the same fulness in God.
And salvation is, and can be nothing else, but the manifestation of the life of God in the soul. How clearly does this give the solid distinction between inward holiness, and all outward practices. All that God has done for man by any particular dispensations, whether by the law or the prophets, by the scriptures, or ordinances of the church, are only as helps to an holiness, which they cannot give, but are only suited to the death and darkness of the earthly life, to turn it from itself, from its own workings, and awaken in it a faith and hope, a hunger and thirst after that first union with the Deity, which was lost in the fall of the first father of mankind.