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per sense God is the author. They are, however, to an extensive degree applicable to those, produced by men. These, intended by men for evil, are very often by God converted into means of good; who thus glorifies himself by bringing good out of the evil, designed by his creatures.

It ought here to be added, that every human account agrees with the Scriptures in asserting, that the world, as it came from the hands of God, was only beautiful and delightful; and that man was created upon it in a state of perfect holiness and felicity; that man apostatized from this state of perfection, and became sinful, and odious to his Maker; that 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 Apostacy 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 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 casc, 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 of 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.

1 JOHN iv. 8-For God is love.

IN my last discourse, I proposed, from these words, to consider the Benevolence of God, as exhibited to us in the

I. place, by Reason, and

II. 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 Revelation 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.

1st. 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.

2dly. 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 men. The whole history, therefore, is made up of exhibitions of his own benevolence, his approbation of this character, and his hatred of the opposite one, in his creatures.

3dly. 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.

4thly. 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 an universal opposition to God, and an universal hostility to his benevolent designs; and that it is universally mischievous to the well-being 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 loving kindness 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.

5thly. 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.

In the Scriptures we are informed, that, notwithstanding the rebellion of mankind, God is still disposed to regard them with kindness; and that, to such a degree, as to proffer to them the forgiveness of their sins, and a restoration of their minds to the character and privileges, from which they have fallen. To this end, as we are further taught, he has sent his only begotten Son into this world, to die in our stead; and has promised, that whosoever believeth on him shall not perish, but have everlasting life. In consequence of his mediation, God has also sent into the world his holy Spirit, to sanctify our souls, to purify our lives, to aid all our virtuous endeavours, and to conduct us in safety to the kingdom of the blessed. In this manner he has proved to us his Mercy; the consummation and glory of infinite good-will. When all the circumstances of this wonderful scheme of dispensations are duly considered, even in such a manner as that, in which we are able to consider them, we are forced to acknowledge, that no manifestation of benevolence, within our comprehension, can be compared to this; and to accord with the views, which angels formed of it, and which they expressed in their divine hymn at the birth of the Redeemer; Glory to God in the highest; and on Earth peace; good-will towards men! 6thly. In the Law, which he has given to mankind for the regulation of all their moral conduct, he has required no other obedience, except their love to himself, and to each other.

This law, which was formed by him according to his own pleasure, is undoubtedly a perfect expression of that pleasure. But love is the only object of its requisitions. Towards him it is required to be supreme; towards other intelligent beings, sincere and universal. Of course, as he has made love the only object of that law, by which he governs his moral creatures, it is undoubtedly the object, in which he supremely delights; and by necessary inference, is his own moral character.

This truth is the more strongly impressed, when we remember, that the law regards nothing else, as excellent, praiseworthy, or rewardable. He himself informs us, that love is the fulfilling of the law. This, then, is the only thing, which it requires; and, therefore, the only thing, which it esteems excellent or desirable. In all the various exercises of duty towards God, or towards our fellow-creatures, in whatever form they appear, or by whatever name they are called, there is no other real principle, or performance, of duty, besides love. It is, hence, made the spring, and

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