injurious, to propose alterations, or to make additions. All such attempts are both absurd and presumptuous in the extreme. But our rational powers are the gift of God, to whom we are accountable for our use of them: and as we should soberly examine what ground we have to believe the scriptures to be a divine revelation; so we ought to study them with diligence and teachableness; and depending on the promised assistance of the Holy Spirit, endeavour to find out the real meaning of every proposition contained in them.

We meet with several comprehensive declarations in the sacred oracles; which must always be explained by comparing them with such passages, as more fully state and unfold the doctrines of Christianity. The apostle John, in another place, says that "God is "Light:" James affirms, that "He is the Father of

lights, with whom is no variableness or shadow of "turning" and Paul declares, that "Our God is "a consuming fire." Now a man would not think of inferring from this last expression, that the Lord cannot exercise mercy, but must punish and destroy all sinners without exception: and this apparent limitation is also implied, when it is said that God is LOVE.

"Thus saith the high and lofty One, who inhabit"eth eternity, whose name is Holy:" if then the Lord's name be Holy, he is holiness, as certainly as he is Love. The same might be shewn in respect of all his perfections; except that Love takes the lead, as it were, in the display which he makes of his glorious character.

We discourse indeed on such subjects like children: we are wholly incapable of conceiving aright of the divine nature: the attributes of the Deity doubtless exist and operate with a simplicity that we can. not explain, and probably there is not that entire distinction between the effects of mercy, justice, truth, and holiness, in the divine nature and conduct, which appears to our contracted minds. Yet it may encourage us, under this our conscious incapacity, to reflect that the Lord himself speaks to us in our own language; as more conducive to our benefit, though less flattering to our pride. Philosophers, it is true, frequently reject the style of scripture, and attempt to prove that there is nothing in the divine nature which can properly be called wrath, indignation, or avenging justice. But, whatever use may be made of these speculations, in teaching us to exclude from our thoughts concerning the infinite God, every idea which originates from the corrupt passions of our fallen nature: it is evident that this is not the best method of addressing mankind; neither the most intelligible, impressive, nor useful: for it is not the style of the only wise God himself. In speaking to us, he has seen good to adopt that kind of language, which is commonly used by the unlearned, that is by an immense majority of the human species.

We must therefore continue to discourse of the divine attributes, as distinct though harmonious: and when we read that "God is Love," we must suppose that a different instruction is intended, than when we are told, that "Our God is a consuming fire." The declaration that the Lord is "a holy and just God,”

has a different meaning from the encouraging assur. ance, that "He is merciful and gracious, forgiving "iniquity, transgression, and sin." Yet these distinct attributes perfectly harmonize in the divine character, and only seem to limit each other: for the Lord is infinite in wisdom, justice, holiness, goodness, mercy, and truth; exactly as if each attribute subsisted alone in his incomprehensible nature.

We must not, however, imagine, when it is said, that God is love, or truth, or vengeance, that these properties are so essential to him, that they cannot but act to the utmost in all possible cases; as fire cannot but burn, whether the effects be useful or destructive; or as water must rush downward, when obstructions are removed, whether it fertilize or deluge the country. We should remember that he acts with most perfect freedom, and unerring wisdom, "according "to the counsel of his own will." It is therefore impossible that any divine attribute could have been exercised in a greater degree, or in a different manner, than it has been: because the works of the Lord's power, and the effects of his justice and love, have been exactly as many and great, as infinite wisdom determined they should be.

We may perhaps discover a faint illustration of the subject, in the conduct of two affluent persons, both apparently very liberal. The one not duly estimating the real value of riches, or the true ends of generosity, scatters abroad with a lavish hand, till he exhausts the very resources of his bounty; while his indiscriminate liberality often encourages vice, and does more harm than good to society. The other considers his wealth

as an improvable talent: he gives and spends only when he judges it will answer some good purpose; he frequently rejects importunate applications, but on other occasions he is bountiful without waiting to be solicited. He studies to exercise beneficence in consistency with justice, and to retain the ability of permanent usefulness: he aims to render his liberality subservient to the best interests of mankind, and uniformly to discountenance sloth, profligacy, and ungodliness. And thus, while he seems to limit his bounty, he renders it more abundantly and durably useful, by regulating it with prudence and discretion.-In like manner the wisdom and justice of God may appear to restrain the exercise of his love; but they only direct it in that manner, which is most worthy and honourable to his name, and the best interest of his universal and everlasting kingdom.

It may therefore suffice in general to observe, that the Lord acts freely and according to his own perfections, and not by constraint, or reluctantly; that loving kindness is his peculiar honour, which adds lustre to all his other attributes; that he delighteth in goodness and mercy, and rejoiceth in his boundless power of communicating felicity; that he is not in any respect less holy, just, and true, than if he had shewn no mercy; and that it is impossible he should communi. cate more happiness, upon any other plan; than he actually will communicate in that way which his infinite wisdom hath devised, whatever ignorance or presumption may imagine or assert.

II. Then we proceed to illustrate the truth and importance of the doctrine contained in the text, from

the dealings of God with his, creatures, especially with the human race.

This will be rendered very evident, by considering a gradation of events, in which the Lord hath exercised love and mercy, far beyond all that ever could have entered into the heart of man to conceive, had it not been revealed.

Let us then endeavour to realize, as far as such poor worms are able, the infinite and self-existent God, from all eternity possessed of essential glory and felicity, incapable of increase or diminution.

Thus circumstanced, he could have no other possible inducement but love, or a disposition to delight in communicating happiness, in creating the universe, and producing a vast variety of beings, capable of life and enjoyment. The inanimate creation was formed perfectly good, and exactly suited to the use and benefit of living creatures. The numerous orders of these, from the invisible animated atom to the bright Seraph before the throne, were all made complete in their kind, adapted to the place and design of their existence, and capable of a measure of enjoyment: and, except as sin has deranged the original constitution of infinite love, no creature is left destitute of a degree of happiness equal to its capacity. In meditating, however, on this subject, we must recollect, that "the creation groan"eth and travaileth in pain," through the sins of man: his cruelty and tyranny add immensely to the suffer ings of innocent animals, and he is punished in them, as his property and the subjects of his original dominion.

It is also worthy of observation, that no rational