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in process of time all his descendants, one family excepted, became wholly corrupt, abandoned their duty, perpetrated every iniquity, dishonoured God, and destroyed each other; that a deluge was at length brought on the earth, to lay waste both the world and its polluted inhabitants; and that in consequence of this event, the earth itself was rendered comparatively a barren and uncomfortable habitation, and its inhabitants afflicted with many evils from the hand of God, which were before unknown. The history of these events in the Scriptures, which I here consider merely as a history, and not as a Revelation, is supported by such high internal evidence; by so uniformly concurrent a tradition, by so many facts in the general history of mankind, and by so many and so powerful proofs, found on the surface and in the bowels of the earth; that it cannot fail to be admitted as true, by every candid mind. Hence therefore it is unavoidably concluded, that the evils inflicted by God had no existence before the apostasy of man; and are only intended either to check or to punish iniquity and rebellion. In this view they cannot evince the least want of benevolence on the part of God, but exhibit him as wise, just, and good.

From these considerations it is I think clearly evident, that the objections specified, furnish no solid argument against the benevolence of the Creator; and as these involve all the objections hitherto alleged by mankind, it is evident that the direct arguments on this subject remain in their full force.

The chief difficulty attending this subject, lies in the uncertainty in which the future existence of the soul is seen by the light of nature. As the end of all things exists beyond the grave, and as the twilight of reason feebly illuminates all objects which lie beyond that limit, and exhibits them dimly and doubtfully; the mind cannot fail, in taking a prospect of them, to feel unsatisfied with such uncertainty concerning things so important, and yet so imperfectly known. The whole force of the arguments on this subject is, in my view, in favour of the soul's immortality. These arguments are also of no inconsiderable strength. From this source then, the objector against the benevolence of God will find himself weakened, and his antagonist strengthened: for if a future existence be admitted, all which seems irregular, improper or mysterious, may plainly

and easily be rendered proper, even to the view of creatures, by means of the relation which things in this world may then be seen to have to those which are future and eternal.

Such is the view of the benevolence of God, presented to my mind by the works of Creation and Providence. I will not say that the arguments amount to a demonstration, in the strict, logical sense; but they furnish the most solid foundation for a rational and immoveable confidence. Indeed, the moral character of intelligent beings, particularly of virtuous beings, and peculiarly that of God, is susceptible of evidence from experience only. We consider such beings as good, because they say and do that which is good; and we are incapable of seeing that it is impossible for them to say and do that which is evil. Spirits are in their nature incapable of being immediately discerned, except by the infinite Spirit, whose prerogative it is alone to search the heart, and try the reins. But when such beings do good only and uniformly, they are concluded to be good, on such firm and rational grounds as can never be shaken. Nor is this want of intuitive or demonstrative certainty, any disadvantage to intelligent creatures. Intuitive or demonstrative certainty concerning the moral character of God might exist in every supposable case, without any useful influence on the heart or on the life. Nor would he, who, in the possession of high probable evidence, that God is a benevolent Being, demanded a demonstration of this truth before he would yield his heart to his Maker, be at all more inclined to yield it when he arrived at the demonstration. Confidence, on the contrary, is always a virtuous state ɔf mind; being invariably a cordial assent to that truth which is its object. Confidence in the moral character of God is a virtuous emotion, capable of reaching to any degree of excellence predicable of rational creatures; and being founded on evidence which, like a converging series, will rise higher and higher for ever, it will increase eternally in strength and excellence; and will, more and more intimately, in an unceasing progress, unite the hearts of all moral beings to their glorious and perfect Creator.

SERMON IX.

BENEVOLENCE OF GOD,

AS

EXHIBITED BY REVELATION.

FOR GOD IS LOVE-I JOHN IV. 8.

IN my last Discourse, I proposed from these words to consider the Benevolence of God, as exhibited to us in the first place, by Reason; and secondly, by Revelation.

Under the former of these heads, I proposed several direct Arguments in support of the doctrine, that God is benevolent; and also examined the Objections usually alleged against it.

I shall now consider the exhibition of this doctrine, furnished by Revelation.

On this subject I observe generally, that in my own view, the arguments in support of this doctrine contained in the Scriptures, may be completely satisfactory, notwithstanding the apprehension usually entertained, that the character of God must be proved, antecedently to the admission of all arguments professedly derived from a Revelation supposed to be given by him. The Revelation itself may, for aught that appears, be so formed as to become an indubitable proof of his existence, and of any or all of his attributes. The Reve

lation itself is an effect; and from its nature, the nature of the Cause which gave it existence may be as satisfactorily argued as from any other effect. In other words, it may be such an effect as to prove the cause divine. Still more obviously may this be the case, when the revelation in question is such a comment on the works of Creation and Providence as to explain such mysteries existing in them, and remove such difficulties, as before prevented us from a correct judgment concerning their nature and tendency. A text may be very difficult to be understood, and may yet by an ingenious and just comment be rendered perfectly plain, even to a moderate understanding. The Scriptures therefore, which are an extensive and explicit commentary on the works of Creation and Providence, may so exhibit their nature to us, even if we should suppose them incapable of exhibiting the same doctrine in a convincing manner by themselves only, as to prove unanswerably, when considered in this light, the benevolence of God.

The manner in which Revelation exhibits the divine benevolence, is the following.

1. God directly asserts his character to be benevolent.

The text is the strongest conceivable example of this assertion. 'Thou art good,' says David, ' and thou dost good; and thy tender mercies are over all thy works.' There is

none good but one,' saith Christ, that is, God.'

2. He recites a great variety of specimens of his goodness to individuals and nations, and exhibits them as being unquestionably acts of benevolence only.

It will be unnecessary for me here to mention particularly, the providential dispensations of God to his church or to individuals, in order to exhibit this argument in its proper light. The history is sufficiently known to those who hear me, to convince them that a great multitude of dispensations to the Patriarchs, Jews, and Christians, fairly and only sustain this character. These dispensations are not only related to us, but are explained, as to their cause, nature, and design, so as to show beyond a doubt their benevolent nature. At the same time, he has taught us all along, that his blessings in every instance were intended as testimonies on his part, to the excellency of the same character wherever it was found in The whole history therefore is made up of exhibitions

men.

of his own benevolence, his approbation of this character, and his hatred of the opposite one, in his creatures.

3. He explains the whole system of his dispensations, in those instances not recorded in the Scriptures, in the same

manner.

This he does by unfolding to us his designs at large in formal declarations concerning this subject. These declarations contain what may be called the general science of his Providence; and teach, that men, as sinful beings, are righteously afflicted by him for their iniquities; that afflictions exist for no other cause but to punish or restrain the rebellion of mankind, or to bring them to repentance and reformation; that, on the other hand, he rewards alway, and with the greatest delight, every virtuous being, and every benevolent action.

In this manner he explains this part of his Providence, which is indeed the sum and substance of it, and diffuses a general illumination over a multitude of things, which to beings infantine and ignorant as we are, must otherwise be mysterious and perplexing.

4. He exhibits to us sin as far more vile, and deserving of far more punishment; and virtue, or benevolence, as far more excellent and meritorious, than our reason would otherwise have enabled us to conceive.

In the Scriptures we are taught in the clearest manner, that sin is a universal opposition to God, and a universal hostility to his benevolent designs; and that it is universally mischievous to the wellbeing of the sinner himself, and of his fellow creatures. Thus we learn that it is a direct war upon the Creator and his creatures, a malignant contention against all that is good, and the voluntary source of all that is evil. Virtue or benevolence is, on the other hand, exhibited as a voluntary coincidence with God in all the designs which his own lovingkindness has proposed; a delight in his perfect character and supreme blessedness, and a cheerful promotion of the good of the universe; unspeakably amiable and delightful in itself, and boundlessly productive of happiness to others. With these views we cease to wonder that men are afflicted in this world, and are surprised only to see them no more afflicted.

5. He exhibits to us that he is kind, not only to such beings as are virtuous, but to such also as are sinners; and that this kindness in its extent and consequences is infinite.