in fact been the great medium, both in ancient and modern times, of upholding in the world the belief of the Unity of the Divine Being. That it was so in antiquity, is plain from the history of the Jews, when compared to that of all other nations, whether barbarous or civilized. And that the same effect hath followed from the publication of Christianity, is still more apparent in consequence of its wider diffusion. In this respect, even those immense regions which own the doctrines of Mahomet are indirectly obliged to Revelation. And thus it cannot be doubted that, whether Christianity be true or false, it has proved the most efficacious instrument of establishing this great doctrine of Natural Theology; and that its influence on this subject has been far superior to all the efforts of reason and philosophy.

But when a sincere Theist has made these admissions, it surely becomes him to enquire into the credentials of such a dispensation. If he acknowledges the doctrine of a Providence, let him seriously consider whether, upon his own principles of reli

gious belief, it is probable that the most important doctrine of Natural Theology would have been consigned to the protection of a fable and imposture?

[See Notes and Illustrations, No. 57.]

SECTION XII.

Is there not a Universal Agreement in Natural and Revealed Theology respecting the Attributes of God? *

THOUGH We are furnished by Christianity with a far clearer and more consistent account of the divine attributes than could have been drawn up by our natural faculties, yet it does not appear to discover to us any attribute which is altogether new and original, or any which was before entirely unknown. As the As the power, wisdom, mercy, and goodness of God had all in some degree been revealed to us by the works of creation, so the eternity of his nature, and the immutability of his justice, had been deduced from the principles of reason.

Without dwelling needlessly upon each of these attributes, let us consider these observations as they respect the love and the justice of God.

"That God is love," is asserted in Scripture, and has been acknowledged by thou

* See Part I. Sect. 20.

sands who never heard the tidings of Christianity. It is the favourite attribute which beams throughout creation; but it glows with still brighter majesty in the system of redemption. The views of Natural Theology, as they respect that goodness of the Creator, which is over all his works, seem to tally and correspond with those delineations of his mercy which prompted him to rescue his creatures from eternal ruin. If we were treated always harshly and cruelly under Providence, there would not exist the same resemblance and connection that we are now pointing out.

But, upon the other hand, neither the systems of nature nor grace will warrant us in depicting the character of the Deity as that of blind benevolence, devoid of rectitude and of moral justice. In nature, He is evidently a moral governor, the rewarder of virtue and the punisher of vice. There is severity as well as mercy discoverable in the administration of Providence; a severity which brings down the most tremendous penalties on those who will not conform to the moral laws of nature.

Now, marks of the same administration are clearly discoverable in the gospel, the whole scheme of which is built upon the mercy and the justice of God, acting in concert and conjunction. The pardon which is offered, is offered to those who truly repent of their sins; but the severest denunciations are held out against the profligate and impenitent. Nay, the pardon which is granted, is granted through the medium of a suffering Redeemer; and thus, as Bishop Porteus beautifully expresses it, "we tremble at God's justice, even while we are within the arms of his mercy."

[See Notes and Illustrations, No. 58.]