Had this praise been bestowed by man, it would have been of little worth, as a proof of God's exalted holiness; for man's estimate of this perfection is derived only from the contemplation of its wreck, as exhibited in the ruins of his own fallen nature; and this exhibition, even though beautiful in its fragments, would afford, as we have seen, but a faint conception of what it is in a perfect and sinless being. But here the praise of God's holiness is sung, not by men, but by holy beings-angels who have never left their first estate-pure spirits who surround the throne of glory -beings as perfect as their capacities will permit them to be, and who, though far below God in the degree of their holiness, are as superior to the most perfect man in the extent of their moral perfections, as in their intellectual, immortal, and spiritual natures.

What, then, is the testimony of these mighty spirits who are ever in the presence of Jehovah, watching His acts, and waiting to do His will? What is the burden of the anthem which they sang before the throne, and which was heard reverberating through the wide domain of the blessed? what, but a willing tribute to the infinite holiness of the Supreme. In the eye of these pure spirits, there was nothing holy so worthy of praise. Among the bright and beautiful seraphs-among the spirits of the just made perfect, there was not one deserving such a tribute. Even the glory of angels was dim, when shining in the light of Jehovah's excellence. God was the central sun around which they

revolved-His light they received, and His glory they delighted to reflect.

The testimony of these seraphs is, therefore, the most weighty and convincing that could be adduced. It is full. It is complete. It is direct. It is that of witnesses who were, of all others, most capable of forming a right judgment of the case; and it is the willing record of beings, whose veracity can never be impugned. Well, therefore, was it, that those celestial spirits veiled their faces before Him, who was thrice holy in their estimation; well also may the Church, with the same exalted perfection before her, exclaim in the fervid language of praise: "All the earth doth worship Thee, the Father everlasting. To Thee all angels cry aloud, the heavens, and all the powers therein, To Thee cherubim and seraphim continually do cry, Holy, Holy, Holy Lord God of Sabaoth. Heaven and earth are full of the majesty of thy glory." And well may the Psalmist sing, when contemplating the perfection of Jehovah, "My mouth shall speak the praise of the Lord; and let all flesh bless His holy name for ever and ever." (Ps. cxlv. 21).

Then, if this is the nature of God, we not only expect to discover in Him a lover of holiness, but the promoter of all that is good, and pure, and excellent. We do not look for a being who is simply holy, but one who is ever urged by active benevolence to spread blessings around Him-one, not wrapped up in the contemplation of His own perfection, but who desires to behold

in others that which has so largely contributed to His happiness-one, who not only will admire holiness where He beholds it in the natures of angels and men, but by the exercise of His power is determined to “purify unto himself a peculiar people, zealous of good works." (Tit. ii. 14).

That this is the grand purpose of God in all His dealings with mankind, we have the most ample proof. We see it both in the law and in the gospel; we behold it in His goodness, long-suffering, and patience; we see it in His providential mercies, and discern it in His heavy judgments. This it is my purpose to shew; and I trust I shall be able to do so, for the help of the doubting, and the comfort of all who may kindly favour these pages with a perusal.

CHAPTER II.

THE COVENANT OF WORKS.

"Lord have mercy upon us, and write all these Thy laws upon our hearts, we beseech Thee."

Communion.

In order that we may clearly understand the nature of the law, it was first necessary to have a right conception of the law-giver, and this I have attempted to arrive at in the preceding chapter. It was not requisite that I should enter very fully into the examination of God's holiness, but simply to glance at the subject, and rapidly sketch the features of that lovely perfection. I write, not to convince the sceptic, but to guide the mind of the inquirer after truth.

As in the former chapter I endeavoured plainly and shortly to describe the excellence, glory, and beauty of God's infinite holiness, I now propose to do the same by His holy law, deducing from what was there said, both the reasonableness and excellency of the Divine government.

All the creatures of God are under His control, and subject to laws which He has enacted for their good, and His glory. All inanimate things, and all irrational

creatures are as much under the government of God as are angels and men; but they, being irrational, and consequently without freedom of will and responsibility, are governed by laws peculiar to their condition -laws stamped upon their very nature, against which they cannot rebel. These, in the government of inanimate things, we term natural laws; and in that of irrational creatures, instincts: but with them, however useful and interesting it might be to observe their excellence, we have nothing to do; neither does it behove us to inquire into the state of angels or spirits, who are as much under Divine law as ourselves.

Avoiding, then, any discussion of the laws of nature, and of those by which we may suppose angels are governed, let us confine our attention to that law which concerns ourselves-God's moral government of man, which I shall endeavour to show is based upon principles which are holy, just, and good. (Rom. vii. 12).

As all inferior creatures are without understanding or a rational will, their obedience was made, as was said, compulsory, so that they cannot defeat the design of God in their creation; but for the government of man a different law was required. God had made him a reasonable creature, and furnished him with a will to act as it pleased him to do; he was made a free agent, and had full liberty bestowed upon him. There was, consequently, nothing to prevent him from choosing evil, and pursuing that course of action which would not only jar with God's holiness, but defeat His merciful