really good or evil, but are so in opinion only. And when he mentions the several methods of consolation proposed and insisted upon by the philosophers, not the least hint is given of a happier state of existence after this life is at an end. The same observation may be made on his five celebrated books, De Finibus Bonorum et Malorum. The design of them is to inquire into the summum bonum, the chief happiness of man. But, in this whole inquiry, no notice is taken of a future state. It is all along supposed that man is capable of attaining to a perfect happiness in this present life, and he is never directed to look beyond it to any future recompense, or to expect complete happiness in the world to come.-As to the other use to be made of the doctrine of a future state, for animating men to the practice of virtue, this also had little or no place in their moral systems. They seem to have looked upon this as too uncertain to be relied upon, and therefore endeavoured to find out motives to virtue, independent of the belief of the rewards prepared for good men after this life is at an end. They represented the present conveniences and advantages of virtue, and the satisfaction which attends it; but especially they insisted on its intrinsic excellency; its dignity and beauty, and agreeableness to reason and nature, and its self-sufficiency to happiness. Of the life and immortality brought to light by the gospel they were ignorant; and therefore they attempted not to impress upon the mind a belief of a state of future retribution as a ruling principle of support under affliction, and of excitement to duty.

29. When, then, we consider, in the first place, the uncertainty of reason in regard to a future life: in the second place, the ignorance of mankind in regard to the existence and the nature of future retributions: in the third place, their want of information respecting the character of the persons who shall be rewarded or punished: and, in the fourth place, the infinite importance of rendering the belief of a future state a permanent principle of

action ;—we must be satisfied of the absolute necessity of a divine revelation to the moral improvement and the happiness of mankind. We have therefore the strongest reasons for presuming that the gracious God who does not leave himself without witness in his providence, would make provision for the spiritual necessities of his rational, though erring and helpless offspring.

CHAPTER IV.

THE ADVANTAGE AND NECESSITY OF DIVINE REVELATION :THE INSUFFICIENCY OF REASON IN REGARD TO THE PARDON OF SIN, AND THE MODE OF ACCEPTANCE WITH GOD.

1. IF the experience of mankind prove that unassisted reason is insufficient to discover the unity and perfections of God, a divine providence, as that doctrine is taught in the Scriptures, and a future state of rewards and punishments, it is equally certain, that it is altogether incompetent to give information respecting the great and interesting question, Whether God will pardon sin?

2. Wherever the light of divine revelation has not been enjoyed, and the principles of natural religion have not been altogether obliterated, the inquiry ever has been, "Wherewith shall I come before the Lord, and bow myself before the high God? Shall I come before him with burnt offerings, with calves of a year old? Will the Lord be pleased with thousands of rams, or with ten thousands of rivers of oil? Shall I give my first born for my transgression, the fruit of my body for the sin of my soul?" To this inquiry neither nature nor unassisted reason could give any satisfactory answer. To the man who is alive to the consideration of the reality and awfulness of his condition as guilty before God, and of that final judgment to which he is near, what is there in earth, or sky, in all that

heathen poets ever sung, or philosophers ever taught, to give well-founded peace, or to answer the question, "What must I do to be saved?" To this momentous interrogation nature gives no response, but leaves the anxious inquirer in doubt and in darkness, to have recourse to those self-mortifications and sacrifices which his fears may suggest as likely to propitiate an offended Deity. Fain would he learn from an infallible authority the way in which man may become just with God; but no gleam of light to direct him appears through that darkness which surrounds him, and there is nothing in all that the voice of nature utters which is applicable to his case.

3. A considerate investigation of the natural course of things will readily discover circumstances which form presumptions against the bestowment of forgiveness. A just consideration of the evil and desert of sin will furnish ground against it. It is true, mankind generally, and especially where the light of revelation is not enjoyed, have very superficial notions of the heinousness of sin. They form to themselves false views of the nature and character of God, of his greatness, holiness, and purity, and imagine that his thoughts of transgression, as they do not materially differ from theirs, will not lead him to deal severely in regard to it. Their inattention to the subject, the occupation of their minds with the business of life, and, in many cases, the continued practice of iniquity, render them insensible to its real nature and consequences. Their system of idolatry and polytheism in pagan nations blinds the judgment, and hardens the heart. "Their

idols are silver and gold, the work of men's hands. They have mouths, but they speak not; eyes have they, but they see not; they have ears, but they hear not; noses have they, but they smell not; they have hands, but they handle not; feet have they, but they walk not; neither speak they through their throat. They that make them are like unto them; so is every one that trusteth in them."

4. But notwithstanding this insensibility, circumstances will occur, even amid the darkness of paganism, to rouse the attention, and to awaken the conscience. Adversity, the loss of friends tenderly beloved, or approaching dissolution, will suggest the thought of a future state, and give rise to the inquiry concerning the forgiveness of sins. In proportion to his impression of the greatness and holiness of God, and of his obligations to love and serve him, will the conscience of man remind him of the evil of sin, judge and condemn him on account of it, and admonish him of its possible consequences. Were he acquainted with the nature and authority of that eternal law which speaks to him in the name of God, and of which he has been the transgressor, his doubts and fears would be still more increased, as well as his anxiety to ascertain whether there is forgiveness with God, and the way in which it is to be obtained. He is convinced that the supreme and righteous ruler will make some difference between those who serve God and those who serve him not. This conviction is impressed on his mind by the established course of providence; but then he does not know whether he has served God acceptably, or to what extent he may have done so, while his conscience accuses him of having committed much that must be offensive to a Holy Being. He consults his conscience, however, in vain for information regarding the pardon of sin, for that gives no hope except upon principles which are subversive of the purity and authority of God. Reason and philosophy are equally silent and unsatisfactory when he asks them, Whether it be consistent with the justice, holiness, and wisdom of God to pardon any sin? whether he will pardon many or few sins? what degrees of aggravation in offences will he forgive? whether he will receive offenders into his favour without any vindication of the honour of his laws? Or, if he require satisfaction to his justice, what is the nature of the satisfaction which he requires, and by whom is it to be rendered? Whether he will merely pardon, or, in

addition to this, reinstate the sinner into his favour, and treat him as if he had never sinned?

5. These are questions which are far above the reach of man, ignorant, guilty, and partial as he is, to decide upon. He only can solve them who knows what is due to himself and to his government, and who has full comprehension of the deserts of sin. "When the regalia of the great Ruler and Lord of heaven and earth are invaded," to use the words of Howe, "his temple violated, his presence despised, his image torn down thence and defaced, who among the sons of men are either great, or knowing, or innocent enough to judge of the offence and wrong? Or how fit it is that it be remitted without recompense? Or what recompense would be proportionable? How supposable is it that there may be congruities in this matter, obvious to the divine understanding, which infinitely exceed the measure of ours." But where are the decisions of God in regard to these momentous questions to be found? The works of creation, which proclaim the wisdom and beneficence of God, give no information on these subjects. The dispensations of providence, which afford evidence of the righteousness and forbearance of God, give no intimation of the existence of pardoning mercy, or of the manner in which it is exercised. The consciences of men, which sometimes fill them with alarm, never, without divine revelation, can certify that God has forgiven them.

6. If it be alleged that the infinite goodness of God is manifested by the works of creation and providence, and that his benevolence and placability therein displayed furnish sufficient ground to hope in the divine forgiveness and acceptance, we answer, that unassisted reason, in its most improved state, cannot possibly determine from the goodness of God that pardon will be bestowed on sinful men, unless it can know first what the general good of the universe may require, and what the righteousness of God, as the sovereign ruler demands. It may be perfectly con