der a constitution solely established upon the benignity of the Creator, and which bears no relation to his vindictive justice and holy displeasure as an offended Governor? To reason thus, is not to do honour to the goodness of God, or to justify his ways to man; and it argues little discernment in the choice of difficulties, to take refuge in such a scheme in preference to Christianity.

It is only, therefore, when we take into our view the two-fold character which the Almighty sustains towards guilty man, of a just ruler and of a tender parent, that we can in any measure reconcile the phænomena of nature and providence with our ideas of the divine perfections. In this case, as we shall no longer consider mankind as retaining the purity of their first paradisiacal state, we shall not be obliged to account why the earth they inhabit is not in all points entirely accommodated to their present convenience; why they are in danger from noxious plants and animals,

and exposed to the intemperature of the seasons, with other disorders of the elements; and shall think it sufficient if we are able to discern, though imperfectly, in the present system and course of the world, considered in relation to man as a sinner, an exhibition of holiness and justice, tempered with much long-suffering, and paternal indulgence.

I have dwelt the more upon this topic, because it is not unusual to meet with moral and philosophical writers, otherwise of no mean abilities, who overlook the justice of God in the present constitution and course of nature, which they consider merely as a display of wisdom and goodness; of wisdom in the mechanical contrivance, and of goodness in the supply it affords to our temporal necessities. This, however, is a very partial view, and has a dangerous tendency to divert our attention from those manifold signatures of awful displeasure which are stamped on every part of the terrestrial system. It tends to

beget in us an opinion that we are purely the objects of divine benignity, and that every suffering we are called to undergo is no more than a fruit of paternal discipline, and a means to promote our happiness; and contains in it nothing of judicial animadversion, or that is monitory of heavier inflictions to be endured hereafter, if not timely averted. Hence such soothing doctrine, under shew of exalting the goodness of God, derogates from his governing justice; and in ministering to human consolation induces a state of security, so as to render those warnings vain which were graciously intended to be preventive of our final ruin. I have therefore endeavoured to make nature heard in her declarations of judgment as well as of mercy; in her testimony to her almighty Author in the relation he bears towards us of a holy and righteous governor, as well as in that of a compassionate parent and of a liberal benefactor *.

*Since the first edition of these reflections I have read a work on Natural Theology, by a very eminent writer, in which I was sorry to observe the defect here

II. This difference of character, which God sustains towards man, and which is all that nature can teach us concerning

stated. After many admirable proofs of the being of God, drawn up with that force and perspicuity, for which the author is so much distinguished, he proceeds to resolve the whole constitution and course of nature into a display of divine goodness, without any apparent reference to that xn, or punitive justice, which is so obviously inscribed on the face of the world, when viewed in the light of scripture, (Compare Gen. ch. iii. v. 17--19. with Rom. ch. viii. v. 18-23; and Isaiah, ch. xxiv. v. 5 and 6.) And I must be allowed to express my regret that an author who has deserved so well of mankind, by his excellent defence of revelation, should so little have availed himself of its affiftance, in his contemplation of nature.

I would here further refer the reader to the descriptions of the golden age, and of those that followed, which we find in many antient poets; among the reft, in Hefiod, in Virgil, and in Ovid; by all of whom it is expressly taught, that a great change has passed upon nature; and evidently supposed, that this change took place as a punishment of human degeneracy. The following passages from Ovid, in the first book of his metamorphoses, may serve as a specimen for all.

* See on this word, Poli Synopsis Crit. in Acta Apostol. ẹ. xxviii. v. 4.

him, evidently must leave the serious mind. in a state of awful suspense. Though it suggests a hope that our case is not absolutely desperate, or, in other words, that

Speaking of the golden age, he says:

Ver erat æternum; placidique tepentibus auris
Mulcebant Zephyri natos sine semine flores.
Mox etiam fruges tellus inarata ferebat;
Nec renovatus ager gravidis canebat aristis.
Flumina jam lactis, jam flumina nectaris ibant,
Flavaque de viridi stillabant ilice mella.

Next, the silver age is thus described;

Postquam, Saturno tenebrosa in Tartara misso,
Sub Jove mundus erat; subiit argentea proles,
Auro deterior, fulvo pretiosior ære.

Jupiter antiqui contraxit tempora veris;
Perque hyemes, astusque & inequales autumnos,
Et breve ver, spatiis exegit quatuor annum:
Tum primùm siccis aër fervoribus ustus

Canduit; & ventis glacies adstricta pependit.

And after the wickedness of mankind was come to the height, and just before Jupiter is represented as bringing on the universal deluge, he is made to speak as follows:

Quà terra patet, fera regnat Erynnis ;

In facinus jurâsse putes; dent ocius omnes
Quas meruere pati (sic stat sententia) pænas.