men "think that God is altogether such a one as them"selves," and a self-flattering carnal religion is substituted for the humbling, holy, and spiritual gospel of Christ.

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The different ideas which men form of God, whilst the scriptural character of him is overlooked, result from the various dispositions and propensities, which they derive from constitution, education, and habit. The voluptuary will imagine, with a certain dissolute monarch, that God ⚫ will not damn a man for taking a little pleasure in an irregular manner:' nor can the ambitious warrior, or covetous oppressor, be convinced that the supreme Being will demand a strict account of all the blood shed, or the injustice committed, in their respective pursuits. The speculating philosopher may imagine a Deity,too dignified to notice the conduct, or too clement to punish the crimes, of puny mortals: at least he will suppose him very favourable to the self-wise, and such as are superior to vulgar prejudices, however he may act towards debauchees and sanguinary tyrants. Thus men's ideas of God are framed according to their own prevailing propensities: and then those ideas of him reci procally tend to form their characters and influence their conduct, both with respect to religious duties, and in the common concerns of life.

These observations suffice to shew us the reason, why "the world by wisdom knew not God;" and to prove, that it is impossible, in the very nature of things, for a fallen creature to know him, except by revelation, and by faith appropriating the instruction thus vouchsafed: for self-love and carnal affections will so bias the mind, as to defeat the design of the most patient investigation, and to deduce erroneous conclusions from the most accurate, and, apparently, most impartial reasonings upon this subject; except as they are conducted with a constant regard to the revelation which God has made of himself.

Thus the Jews knew not the God, whom they zealously worshipped: they totally mistook his character, and therefore despised and rejected" the effulgency of his glory, and "the express image" of his invisible perfection; and they hated and persecuted, most conscientiously, his spiritual worshippers. 3 Would we then know God, in a saving and sanctifying manner, 4 we must not "lean to our understanding," or "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 teach

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1 Ps. 1. 21.

2 Charles II. i2, Acts xxvi. 9.

3 John viii. 54, 55. xv. 21-24. John xvii. 8. 2 Cor. iii. 18. v. 3-6,

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ableness 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."

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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.

"nite.

I. We consider the Lord's express declarations concerning himself. There is a majesty in the passages of 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." "Heaven is his throne, and "the earth his footstool." "The heaven of heavens cannot " contain him." "All nations 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 infi"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 fileeing from his presence." "The <c light and darkness to him are both alike." "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 evermore;" for "with him is no variableness or sha"dow of turning." These and numberless other declarations, expressly and emphatically ascribe eternity, self-existence, omnipresence, omnipotence, omniscience, immutability, incomprehensible greatness and majesty, and essential felicity and glory in full perfection, to the Lord our God.

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"He dwelleth

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 infinite Agent can, with most perfect ease, superintend the affairs of the universe,

1 Matt. xi. 25-80.

whether vast or minute: whereas some philosophers have supposed, that such would be either a degradation or an encumbrance 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 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, 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 Nah. i. 26.

allow the reasonableness of the command, "Thou shalt "iove 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 "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 unbeliev ing. 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 shewn 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 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, Exed. xxxiv. 6, 7. Nah. i. 2-7. Rom. ii. 19-81. 2 Pet. ii, 4-9.

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 frorn 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.

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Every intimation, therefore, of a Messiah, a Mediator, a mercy-seat, a high priest, or an atoning sacrifice, should lead our minds to the 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, but cast them down to "hell." He denounced on fallen Adam and his race, the awful sentence; "Dust thou art and to dust thou shalt re"turn;" and, in consequence of it, unnumbered millions have been swept into the grave by various dire and torturing disThe destruction of the old world by the deluge; that of Sodom and the neighbouring cities by fire; the plagues of Egypt; the vengeance executed on the Canaanites; and all the judgments inflicted on the rebellious Israelites in the wilderness, in the promised land, and through every age; are such exhibitions of these awful attributes, that our minds naturally turn from the narrative with aversion: nor can any man fully understand them, till he has acquired a deep sense of the evil of sin, and of the justice of God. Indeed the corrections inflicted on Lot, David, and other offending believers, whose sins were eventually pardoned, display the same attributes,

eases.