Chap. r. ANTIExN'T METAPHYSICS. 119 



proved that it is a fyftem ; nor could we othcrwife conceive it to be the 

 work of intelligence, far lels of that perfedt intelligence which 1 have 

 fliovvn has produced it. This difference, betwixt the good and the 

 beautiful^ I have illuftrated by examples both from the works of na- 

 ture and thofe of man *. The goodnefs, therefore, of God I hold 

 to be infeparably connefted with his prime attribute of intelligence j 

 as it is the goodnefs of God whii^h makes him employ intelligence 

 both in the produtSlion of fuch a fyfteni as the univerfe, and in the 

 prefervation of it: For intelligence mnfi: be fuppoled to aft for lomc 

 end; and that end muil be the ^oor/ produced by its operation. 



The goodnefs, therefore, of God is fliown, firjl^ in the produftiort 

 of the univerfe, by which every thing in it is fo formed, adjullcd, and 

 conneifted together in all its parts, as to anfwer the end for which 

 it is intended; and, idly^ in the adminiftration of the univerfe, which 

 is fo carried on, that, notwithftanding the infinite number of changes 

 which we fee in it, the end, for which everything is intended in the 

 original formation, is anfwered, fo that the univerfe continues ftilL 

 one and the fame. 



And here we may obferve with what propriety the goodnefs of 

 God is made fo eflential a part of his nature, that he is denominat- 

 ed by it, and called the ro a.ya.601., not only by Plato, as I have faid, 

 but by that greateft philofopher of the Alexandrian fchool, Plotinus, 

 in his Enneads. And, indeed, without goodnefs, fuch as I have de- 

 fcribed, we could not conceive the univerfe to be either produced 

 or preferved by Supreme Intelligence, which mud necellarily a£l for 

 fome end, and devife means for accomplifliing that end. 



It will naturally be afked, What is the end propofed by God ia 

 the formation and prefervation of the univerfe ? And my anfwer is,. 



tliat 

 • Vol. V. p. 138. 



