CHAPTER XII. THE CONSIDERATION OF THE GOODNESS OF GOD, CONTINUED. HAVING directed our attention to the goodness of God, as discovered by the light of reason, and in the works of creation and providence, let us now consider the manner and the extent in which it is made known to us by the Scriptures. We may indeed expect that a revelation from God will diffuse a light on all the conduct of his providence, as superior to that of nature, as the glories of the meridian sun are to the meteor, whose splendour is chiefly indebted for its brilliancy to the darkness that surrounds it. The mere act of conveying to mankind a revelation of himself, of his counsels, and of his will, is of itself a proof of the kindness and benevolence of God towards us. The necessity of such a revelation is implied, not merely in the acknowledged weakness and imperfection of human nature, but in the doubts and difficulties that are felt concerning the divine goodness. God has in infinite condescension met this necessity by giving us in the sacred Scriptures that very knowledge which we require, and which is most essentially connected with our duty and happiness. He has given us this knowledge, in the first place, respecting his own perfections and character; and especially concerning his goodness. All nature, indeed, proclaims the infinite beneficence of its Author: but all history tells us, that without revelation this beneficence is obscurely recognised; that the notions which in this situation have been actually entertained have led to superstition and cruelty. The general prevalence of this painful apprehension of divine wrath is no doubt chiefly owing to conscious imperfection and depravity: the fact, however, is incontrovertible, and so obvious to every one who has attended to the subject, that it is maintained there is no nation mentioned in history, which we cannot reproach with having more than once made the blood of its citizens stream forth, in holy and pious ceremonies to appease the Divinity when he appeared angry, or to move him when he appeared indolent. The universal prevalence of human sacrifices throughout the Gentile world, is a decisive proof of the light in which the human mind, unaided by revelation, is disposed to view the Divinity; and clearly evinces, how little likelihood there is in the supposition, that unassisted reason could discover the sufficiency of repentance to regain the favour of an offended God*. The Ethiopians, the Phoenicians, the Egyptians, the Persians, the Chinese, the ancient Indians, and all the nations of whom we have any record, made the blood of human victims copiously flow to appease the wrath of avenging deities. How false are the conceptions, as to the goodness of God, of the mildest and the most civilized of the Heathen nations at the present day, judging from the religious rites that are practised among them. The sanguinary superstitions of the Hindoos, attested by the most respectable eye-witnesses, are so cruel and degrading, so repugnant to what those who enjoy the blessings of Christianity denominate natural feeling, that the most sceptical can scarcely fail to acquiesce in the opinion, that a state of nature is a state of ignorance, of moral debasement, and of painful uncertainty, as to any knowledge of the character of the Deity and the final destinies of man. The truth of these statements is confirmed by the testimony of the Apostle. Alluding to the discoveries which God had made of himself in the works of nature, and to the guilt of mankind in reference to those discoveries, he says; "That the invisible things of God from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and godhead; so that they are without excuse; because that when they knew God, they glorified him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened. Professing themselves to be wise they became fools, and changed the glory of the incorruptible God into an image made like to corruptible man, and to birds, and to four-footed beasts, and creeping things:-who changed the truth of God into a lie, and worshipped and served the creature more than the Creator, who is blessed for ever, Amen *." Thus, a revelation from heaven was necessary to make known to us the character, and especially the goodness, of God. Such a revelation has been given us ;-a revelation which assures us not merely that God is essentially benevolent, but of his peculiar kindness to us; which discloses this kindness operating in regard to us in the contrivance and in the accomplishment of a great redemption;-a revelation which contains the promise of pardon commensurate with the extent of our apostacy, and misery, and guilt; and which conveys this promise in such endearing language, and unfolds this mercy by such unequivocal proofs of abounding liberality, as to leave us no feelings to express but those of gratitude, and no language in which our feelings can be uttered but that of praise. The Creator has graciously revealed himself as our protector and governor, and as the God of our salvation; he has made known to us the relations which he bears to us, and the love and duty which we owe to him. The connexion which subsists between this world and the next is now clearly disclosed; and that the present dispensation is to terminate in a state of endless happiness on the one hand, or, of misery on the other. Light is shed on all the conduct of providence; the evils which exist in the present life are accounted for without impeaching the divine beneficence; and the certainty of a future state of rewards and punishments, which was the object of hope, rather than of firm belief, is now fully established. We are not only shewn what shelves and rocks we must escape, but the particular course we must steer; what star we must have in our eye, what compass we must observe, what winds and gales we must pray for, if we would arrive at last at eternal bliss. * Rom, chap. i. ver. 19-24. But as it is in the work of redemption that God has particularly shewn the benevolence and benignity of his nature, it is to this that I would at present direct my attention. The disclosure of this astonishing work, were it not for our long familiarity with it, could not fail to fill us with grateful admiration of the riches of the divine goodness, freely extended to the helpless and guilty, and abounding where sin has reigned unto death. "In this was manifested the love of God towards us, because that God sent his only begotten Son into the world, that we might live through him. Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins." The love of God is manifested in the origin of human redemption, in the manner and in the means of its accomplishment, and in its everlasting efficacy. Let us first consider its origin. This is to be traced to the source of all goodness, and is itself the greatest proof that this goodness is boundless. "God so loved the world, as to give his only begotten Son, that whoever believeth on him should not perish but have everlasting life." The redemption of man is entirely of undeserved favour. While it presents a way in which sin may be pardoned, the consequences of transgression are held forth to our view through the medium of an awful atonement. This atonement, though fully coinciding with the natural suggestions of the human mind, as to the necessity of something intervening between Him who is infinitely holy, and pure, and a guilty creature, could only have proceeded from the boundless wisdom and compassion of God. Were the objections to the divine goodness, arising from the existence of evil, much more powerful than they are, the doctrine of forgiveness and reconciliation through the death of Christ, is more than sufficient to refute them. In opposition to every seeming reason to the contrary, he surely must be considered as infinitely benevolent, who, by the sufferings and |