factorily 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 ap

probation 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 VOL. I.

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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, praise-worthy, 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, beside 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 life; the punishment 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 judginents 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 beginning, in inducing mankind by a series of most wonderful works to assume the most excellent of all characters, and the only really excellent character, for no conceivable end; and in this employment has without any reason exhibited a perpetual succession of mere. deceit and illusion. Necessity of deceit cannot exist with God; because, without it, he can with infinite ease accomplish whatever he chooses. It must then, if existing at all, exist without cause, or motive. He, who can believe this, can believe any

thing. But no man who understands what he believes, can seriously adopt so gross an absurdity.

8thly. God has informed us in the Scriptures, that there is beyond the grave an immortal state of retribution; in which whatever seems irregular in the present state will be adjusted according to the most exact dictates of benevolence and equity.

At the final judgment, we are taught in the Scriptures, mankind will be universally tried by those rules of duty, which have already been recited, according to the means of knowing them, which God has placed in their power. Those, who are possessed of the revealed law, will be judged by the law; and those,