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, "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 re"vengeth; the Lord revengeth and is furious; "he will take vengeance on his adversaries.'"We are indeed told by speculating men, that such expressions are only an accommodation to human infirmity, and that there are no such passions in the divine nature: and if such remarks were intended merely to direct our interpretation of them,

Nah. i. 2-6.

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 re"compense;" 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; 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 "mer"ciful 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

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

2 Pet. ii. 4-9.

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 the beginning, that mercy would be exercised in harmony with justice: and that Jehovah would, through the promised Seed, be "a just God and " a Saviour."-Under the old dispensation, however, his servants seem rather to have believed that it would be so, than to have had clear perceptions of the mysterious way in which it would be effected: but the New Testament has removed the veil from the subject, as we shall easily perceive if "the veil do not still remain upon our hearts." This appears to be the only method in which the divine perfections could be displayed to us in all their glory at least, all created understanding must for ever have proved incapable of conceiving in what way the largest exercise of pardon and love, to the vilest sinners, could consist with, and illustrate, the infinite justice and holiness of God, and establish his law in honour and authority. Infinite wisdom alone could devise a plan adequate to these purposes; it must spring from boundless love; and we may be sure, that the plan revealed to us was the most approved, of all that were possible, by infinite wisdom and love.

Every intimation, therefore, of a Messiah, a Mediator, a mercy-seat, a High Priest, or an atoning sacrifice, should lead our minds to the VOL. V.

F

great doctrine of redemption through Emmanuel's blood, as the central point in which every part of the revelation, that God has made of himself to man, must meet. But, without further anticipating this part of the subject, we may observe, that the Scriptures every where describe Jehovah, as perfect in wisdom, holiness, justice, truth, goodness, and mercy in all its various exercises; they represent these attributes as the glory of his nature, and as constituting him the proper object of our supreme love, adoration, and service; as all harmonizing in his consummate character; and each subserving the exercise and glory of all his other perfections.

II. In more exactly investigating the Scriptures, we find these attributes exemplified, in the works and dispensations recorded of God. The display of his omnipotence and other natural perfections, in the works of creation, and in the miracles which he wrought for the deliverance of his servants or the punishment of his enemies, is too obvious to need a particular discussion; nor is it requisite to enlarge on his providential goodness. But that combination of justice, holiness, truth, and mercy, which has been stated as comprising the divine character, is manifested in his dealings with his rational creatures.-Infinite in holiness and justice "he spared not the angels that sinned, F" but cast them down to hell" He denounced on

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