* I dare say it with the same assurance, as that his existence is not founded on the eternal existence of things. And that it is the same extravagance to say, that God’s laws are founded on the eternal reasons of things, as to say, that his power is founded on the eternal capacities of things. For the capacities of things have just the same solidity and eternity, as the relations of things have, and are just such independent realities as they are: and are just the same proper materials to found the omnipotence of God upon, as the relations of things are, to found his infinite wisdom upon.
And as we can say, that the omnipotence of God in preserving and supporting the creation, will certainly act suitably to itself, and consistent with that omnipotence which first made things be what they are, and put nature into such a state as it is in; so we can say, that the infinite wisdom of God in giving laws to the world, will act suitably to itself, and consistent with that wisdom which at first made the nature and relations of the rational world be what they are.
But then as the omnipotence of God, though it acts suitably to the state of the creation, and the nature of causes and effects, which it first ordained, yet cannot be said to be founded upon the nature of causes and effects, because neither causes nor effects have any nature, but what they owe to omnipotence; so the infinite wisdom of God, though in giving laws to the world, it acts suitably to the natures and relations of rational beings, yet cannot be said to be founded upon such relations, because such relations are the effects of the divine wisdom, and owe their existence to it.
And the reason or relations of things shew God’s antecedent wisdom, and are effects of it, just as the nature of causes and effects shew his antecedent power, and are the effects of it. And as he is infinitely powerful, but not from the nature of causes and effects; so he is infinitely wise, but not from the reason and nature of things.
Again; if God is infinite wisdom, then his wisdom cannot be founded on the relations of things, unless things finite, and relations that began to be, can be the foundation of that wisdom which is infinite, and could not begin to be.
Therefore to ask, what it is founded upon, when it can have no foundation upon any thing, is asking, what an independent being is dependent upon, or how that began, which could have no beginning?
And to ask the reason or foundation of any one of the divine attributes, is the same as asking the reason or foundation of them all. And to seek for the reason or foundation of all the divine attributes, is seeking for the cause of God’s existence.
And as we do not come to God’s existence, till we come to the end of causes, so nothing that is divine, can be attributed to any cause.
Nor is it any more a contradiction to say, there is something whose nature is without any cause or foundation of its existence, than to say, something exists without ever beginning to exist. For as nothing can have a beginning, but as it proceeds from some cause; so that which can have no beginning, can have no cause. If therefore the divine wisdom ever began to be infinite, and we could know when that beginning was, we should have some pretence to search for that, upon which its infinity was founded; but if it never could begin to be, then to seek for its reason, or foundation, is seeking for its beginning.
This writer affirms, that God’s wisdom and goodness must be founded on the nature and reason of things, otherwise it could not be proved, that God was not an arbitrary being.