scientiously, his spiritual worshippers.* Would we then know God, in a saving and sanctifying manner,† we must not "lean to our understanding," nor "trust "in our own hearts;" we must not resort to the schools, or sit at the feet, of renowned philosophers, ancient or modern; but we must apply to the word of God himself, that we may thence learn, in humble teachable. ness and implicit faith, what we ought to think of his perfections, and of their glory and harmony; remembering that "his testimony is sure, making wise the "simple:" and likewise, that "no man knoweth the "Father, save the Son, and he to whomsoever the Son "will reveal him."‡

If then we carefully "search the Scriptures," we shall find that this subject constitutes a principal part of their contents; and that there are two ways in which the Lord makes himself known to us: 1. By express declarations:-and 2. By his works and dispensations, as illustrating and exemplifying such declarations. A few hints on each of these will constitute the remaining part of this Essay: it being chiefly intended to assist the serious student of the Scriptures, in profitably considering this important subject, as he proceeds with his daily researches.

I. We consider the Lord's express declarations concerning himself. There is a majesty in the passages of

* John viii. 54, 55. xv. 21-24. xvi. 2, 3.

† Jolin xvii. 3. 2 Cor. iii. 18. iv. 3-6.

Mat. xi. 25-30.

holy writ, that relate to the natural perfections of God, which vastly exceeds whatever is admired as sublime in pagan writers. Jehovah speaks of himself, as " The "high and lofty One, who inhabiteth eternity.” “Hea"ven is his throne, and the earth his footstool." "The "heaven of heavens cannot contain him." "All na"tions before him are as nothing; they are counted

to him as less than nothing, and vanity." "From "everlasting to everlasting he is God;""the Almighty, "the all-sufficient God." "His wisdom is infinite." "There is no searching of his understanding:" "He "knoweth all things." "He searcheth the hearts of "all the children of men; he knoweth their thoughts "afar off."-"There is no fleeing from his presence." The light and darkness to him are both alike." "He dwelleth in light inaccessible; no man hath seen or can see him." "He doeth what he will in the "armies of heaven, and among the inhabitants of the earth." "His is the kingdom, and the power, and "the glory for ever;" "He is most blessed for ever"more;" for "with him is no variableness or shadow "of turning." These and numberless other declarations, expressly and emphatically ascribe eternity, selfexistence, omnipresence, omnipotence, omniscience, immutability, incomprehensible greatness and majesty, and essential felicity and glory in full perfection, to the Lord our God.

But the instructions of Scripture do not materially differ from the deductions of reason on this subject, or at least from what it approves and allows. It is therefore principally to be observed, that such an infi

nite Agent can, with most perfect ease, superintend the affairs of the universe, whether vast or minute: whereas some philosophers have supposed, that such would be either a degradation or an encumberance to him; thus virtually ascribing to him imperfection, and attempting to deprive him of his throne, as if he were not qualified to fill it!-It is, however, a consideration of peculiar importance, that infinite power, knowledge, and greatness, if they could subsist without infinite truth, justice, and goodness, would be terrible indeed beyond conception, yet not at all adorable or amiable; and these natural perfections do not so properly constitute any part of the divine character, as they define and describe Him to whom that character belongs. Accordingly, we continually read in the sacred Scriptures, that Jehovah " is righteous in all his ways and

holy in all his works," "He is," not only, "a God "of knowledge," but " by him actions are weighed.” “A God of truth, and without iniquity; just and right "is he."" Shall not the Judge of all the earth do right?" for "he is of purer eyes than to behold evil.” So that he is declared to be both infinitely holy in his nature, and unalterably righteous in his government of the world: for "God is jealous, and the Lord revengeth; "the Lord revengeth and is furious; he will take 86 vengeance on his adversaries."*-We are indeed told by speculating men, that such expressions are only an accommodation to human infirmity, and that

*Nah. i, 2-6.

there are no such passions in the divine nature: and if such remarks were intended merely to direct our interpretation of them, and to remind us, that all that perturbation which anger and revenge excite in our minds, and all those effects which flow from them, should be excluded from our apprehensions of the Deity, they would be very proper. But surely, the only wise God knows best what language to use concerning himself! and we may safely "speak according "to his oracles." Abhorrence of evil, and indignation against evil doers, are not sinful passions, but are requisite to perfect holiness; and to execute vengeance on criminals is the indispensable duty of a ruler. We pretend not to explain how these things subsist in the divine mind: but we know who has said, "Vengeance " is mine, and I will recompense;" and we hesitate not to repeat his words, without attempting to explain away their awful import.

When we add to this delineation, the enlarged goodness and liberality of the Lord, who delighteth in communicating being and blessedness, and "openeth "his hand to fill all things living with plenteousness;" we perceive a character completely amiable, adorable, and glorious; and must allow the reasonableness of the command; "Thou shalt love the Lord thy God "with all thy heart, and with all thy soul, and with "all thy mind, and with all thy strength." Yet these perfections thus combined, though peculiarly encouraging to all obedient creatures, are most tremendous to sinners, who must be alarmed, and verge to despair, in proportion as they become acquainted with them; VOL. V.

I

unless they attend to the discovery of the Lord's plenteous, rich, and everlasting mercy. But mercy respects misery, and transgression as the cause; it pities and relieves misery, and pardons sin; and without this attribute, even the providential goodness of God would tend to aggravate our guilt, and increase our condemnation. Mercy, therefore, is spoken of in Scripture as the peculiar glory of God, and the grand subject of the believer's confidence, joy, and grateful praise. Yet, when the Lord" proclaims his name," as " merciful "and gracious, slow to anger, long-suffering, and ready to forgive;" he commonly gives some intimation, that he "will by no means clear the guilty," or the impenitent and unbelieving.* All his declarations of compassion and love to sinners, are connected with holy abhorrence and righteous indignation against their sins; and contain some intimations of that change, which his grace effects in those who share his pardoning love. Yet even this would be insufficient to render the exercise of mercy, (especially in that extent spoken of in Scripture,) consistent with the perfection of holiness and justice: for should mercy be shown to those who merit vengeance, and nothing done to counteract the tendency of such a measure, justice would appear imperfect, its rights would be violated, and its glory eclipsed; the law would be in a measure degraded, and the divine purity would not shine forth in its full splendour. Some intimations, therefore, were given from

Exod. xxxiv. 6, 7. Nah. i. 2-8. Rom. iii. 19-24.

2 Pet. ii. 4--9.