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[155] philosophy, and show the harmony between faith and
chap. VI.} 1754.
reason. Against the feudal aristocracy the plebeian, reformer summoned the spotless nobility of the elect, foreordained from the beginning of the world; but New England, which had no hereditary caste to beat down, ceased to make predestination its ruling idea, and, maturing a character of its own,

Saw love attractive every system bind.

The transition had taken place from the haughtiness of its self-assertion against the pride of feudalism, to the adoption of Love as the benign spirit which was to animate its new teachings in politics and religion.

From God were derived its theories of ontology, of ethics, of science, of happiness, of human perfectibility, and of human liberty.

God himself is ‘in effect universal Being.’ Nature in its amplitude is but ‘an emanation of his own infinite fulness;’ a flowing forth and expression of himself in objects of his benevolence. In every thing there is a calm, sweet cast of divine glory. He comprehends ‘all entity and all excellence in his own essence.’ Creation proceeded from a disposition in the fulness of Divinity to flow out and diffuse its existence. The infinite Being is Being in general. His existence being infinite, comprehends universal existence. There are and there can be no beings distinct and independent. God is ‘All and alone.’1

The glory of God is the ultimate end of moral goodness, which in the creature is love to the Creator. Virtue consists in public affection or general benevolence. But as to the New England mind God included

1 End for which God created the World, in Works of Edwards, VI. 83, 53, 58, 59, and Works, i. 85.

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