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 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 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

1

tender mercies are over all thy works. saith Christ, that is, God.

There is none good but one,

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

directory of all our conduct towards friends and enemies, towards strangers and neighbours, towards those who can requite us and those who cannot. No being, capable of happiness, is above, or beneath, the reception of its benefits: and every moral being is under immoveable obligations to exercise it. Thus it is made by the law of God the foundation, and the sum, of all good, natural and moral; of moral good, as being the amount of all our duty and of natural good, as in this way the means of all our blessings. Still more strongly is this truth impressed by the sanctions of this law. By it nothing, except love, is rewarded; and nothing, except the opposite character, punished. The reward is no less than endless death. In these sanctions, God expresses in the strongest manner his supreme delight in benevolence, and his supreme detestation of its opposite. How forcible a proof is all this, that his own character is infinitely benevolent.

7thly. God requires the whole regard, which he claims, to be rendered to him, only as a benevolent God.

In the Scriptures we are required to love, worship, and serve; that is, to exhibit our love in different forms, to a God of love, and to such a God only. Whatever being God is, he undoubtedly loves his own character; and must of course choose, that this should be, to creatures, the object of their approbation and love. No other conduct is, I apprehend, consistent with the intelligent nature. But in the Scriptures he has not required us to approve, admire, or love himself, in any other character, except as a benevolent God. If this, then, be not his real character, he has not required us to love, admire, or approve his true character at all; but another, which does not belong to him. Of course, he has not, according to this supposition, required us to render this regard to himself, but to an imaginary God; an object, diverse from himself in every moral characteristic. All therefore, which he has done to enjoin, and to procure, the veneration, love, and obedience, of his creatures; the pomp of miracles; the series of revelations; the humiliation, life, and death, the resurrection, ascension, and intercession, of Christ; the labours of the Spirit of Grace; the establishment and support of his Church in the world; have all been accomplished, merely to gain our homage, and service, to a fictitious god; and not to himself, the true and only JEHOVAH. To the same end have been directed, also, his law, with its promises and threatenings, and his whole system of Providence with its long train of judgments and mercies. According to this scheme, God is exhibited, as having laboured from the beginning for a being, which has no existence, except in fancy; a mere nihility; and therefore, as labouring without an end. According to this scheme, therefore, all the wonderful works both of Creation and Providence have been accomplished for no end; and, notwithstanding their amazing magnificence, are no other than a solemn farce, which, he has informed us, shall endure for ever. According to this scheme, God has been employed, from the be