heart is undisturbed, to sin is, in the plainest and most positive sense, to set up against Heaven, and frustate its will.

Soon, however, the understanding disturbs the tranquillity of this belief, and constructs a rival creed. The primitive conception of God is acquired, I believe, without reasoning, and emerges from the affections; it is a transcript of our own emotions, an investiture of them with external personality and infinite magnitude. But a secondary idea of Deity arises in the intellect, from its reasonings about causation. Curiosity is felt respecting the origin of things; and the order, beauty, and mechanism of external nature, are too conspicuous not to force upon the observation the conviction of a great architect of the universe, from whose designing reason its forces and its laws mysteriously sprung. Hence the intellectual conception of God the Creator, which comes into inevitable collision with the moral notion of God the holy watch of virtue. For if the system of creation is the production of his Omniscience; if he has constituted human nature as it is, and placed it in the scene whereon it acts; if the arrangements by which happiness is allotted, and character is formed, are the contrivance of his thought and the work of his hand, then the sufferings and the guilt of every being were objects of his original contemplation, and the productions of his own design. The deed of crime must, in this case, be as much an integral part of his Providence as the efforts and sacrifices of virtue; and the monsters of licentiousness and tyranny, whose images deform the scenery of history, are no less truly his appointed instruments than the martyr and the sage. And though we remain convinced that he does not make choice of evil in his government, for its own sake, but only for ultimate ends worthy of his perfections, still we can no longer see how he can truly hate that which he employs for the production of good. That which is his chosen instrument cannot be sincerely regarded as his everlasting enemy; and only figuratively can he be said to

dictation of belief is essential to a sect, but it may possibly attach to it with all the despotism of the most formal creed. If a creed in spirit or expression be necessary to the constitution of a sect, those then are no sect with whom I would desire to hold communion. If all in my own belief or any other, which is great, good, pure, and eternal, inspired by the mind of God and blessed to the heart of man; if all which disseminates virtue; which justifies Providence, which emancipates and glorifies society, goes onward with unde

OF

MORAL EVIL.

A LECTURE,

DELIVERED IN

PARADISE STREET CHAPEL,

LIVERPOOL,

ON TUESDAY, APRIL 30, 1839.

BY

REV. JAMES MARTINEAU.

BEING THE ELEVENTH OF A SERIES, TO BE Delivered WEEKLY, IN ANSWER TO A COURSE OF LECTURES AGAINST UNITARIANISM, IN CHRIST CHURCH, LIVERPOOL, BY THIRTEEN CLERGYMEN OF THE CHURCH OF ENGLAND.

LIVERPOOL:

WILLMER AND SMITH, 32, CHURCH STREET.

LONDON:

JOHN GREEN, 121, NEWGATE STREET.

WILLMER AND SMITH, 32, CHURCH STREET, LIVERPOOL.

LECTURE XI.

THE CHRISTIAN VIEW OF MORAL EVIL.

BY REV. JAMES MARTINEAU.

"WOE UNTO THEM THAT SAY, .... LET THE COUNSEL OF THE HOLY ONE OF ISRAEL DRAW NIGH AND COME, THAT WE MAY KNOW IT; WOE UNTO THEM THAT CALL EVIL GOOD, AND GOOD EVIL; THAT PUT DARKNESS FOR LIGHT, AND LIGHT FOR DARKNESS; THAT PUT BITTER FOR SWEET, AND SWEET FOR BITTER."-Isaiah v. 18-20.

THE Divine sentiments towards right and wrong every man naturally believes to be a reflexion of whatever is most pure and solemn in his own. We cannot be sincerely persuaded, that God looks with aversion on dispositions which we revere as good and noble; or that he regards with lax indifference the selfish and criminal passions which awaken our own disgust. We may well suppose, indeed, his scrutiny more searching, his estimate more severely true, his rebuking look more awful, than our self-examination and remorse can fitly represent; but we cannot doubt that our moral emotions, as far as they go, are in sympathy with his; that we know, by our own consciousness, the general direction of his approval and displeasure; and that, in proportion as our perceptions of Duty are rendered clear, our judgment more nearly approaches the precision of the Omniscient award. Our own conscience is the window of heaven through which we gaze on God: and, as its colours perpetually change, his aspect changes too; if they are bright and fair, he dwells as in the warm light of a rejoicing love; if they are dark and turbid, he