and theoretical divines have penned on this subject, as, in my judgment, it would have been more calculated to confuse and bewilder the reader than to furnish him with useful instruction.

V.

REFLECTIONS ON THE PRECEDING REMARKS.

The views we have taken of the natural perfections of the Divine Being, in relation to his existence, his spirituality and unity, his sovereignty and providence, his almighty power and omnipresence, his omniscience and immutability, are calculated deeply to impress our minds,

First, with his supreme and immeasurable dignity and greatness. "God is great, and greatly to be feared;" worthy of being loved, honoured, and obeyed by all his rational creatures. All the dignity of created beings, however exalted in rank and station, is but vanity when compared with the infinite majesty and boundless greatness of the Most High, whose "glory endureth for ever." He eternally and immutably reigns in glorious majesty, and is therefore the object of ceaseless and supreme adoration. Hence, the whole intelligent universe is represented as being united in giving praise and glory to "Him that sitteth upon the throne, and unto the Lamb." "And every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing, and honour, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb, for ever and ever." Rev. v. 13. In this glorious manifesto, universal homage,-comprehended in the terms heaven, earth, and hell,-is represented as being paid to God

and the Lamb: "To Him that sitteth upon the throne, and

unto the Lamb."

Such homage and adoration

"Become the grandeur of a God."

Secondly. The natural attributes of the Divine Being qualify him for the government of a harmonious scheme of boundless goodness, and to carry on throughout endless duration a perfect system in a perfect manner, without the least fault or error. Nothing short of or inferior to these changeless perfections could qualify him for the government of universal empire. For, to accomplish this, every part of the vast universe of matter and mind must be under the absolute control of a power which is almighty and immutable, and of a Being who is everywhere present, supporting, guiding, instructing, blessing and saving.

Thirdly. Without this independent dignity and consistency of character in the divine nature, God's people could have no ground of reliance, and consequently could exercise no saving confidence in him as their Saviour in time of need. But amidst all the changes of time, and fluctuations of mortal affairs-amidst all the trials of life, and unfaithfulness of false friends, however injured, deceived, or persecuted-the man who humbly trusts in his God, will find a refuge in time of need. This consideration will ever comfort and support the soul amidst all the ills of life. In the fiery furnace of affliction, and amidst all the pangs, and storms, and wreck of desolving nature, "God is ever the same, and his faithfulness endureth throughout all generations." When darkness intercepts the skies, when sorrrow's waves around him roll, "when

deep calleth unto deep," when the night of death approacheth, and the grave, with all its solemnities appears, when eternity with all its sublime realities bursts upon the vision of the soul, even then the child of God can serenely rest upon the immutable goodness and infinite power of him in whom he steadfastly believes.

VII. ON GOD'S MORAL ATTRIBUTES.

ners.

The Moral Nature of God is Love. Moral agency is implied in moral attributes. God is infinitely and eternally good. He takes pleasure in benevolence. God has made his creatures capable of enjoyment. Natural theology manifests Divine benevolence. The inconveniences of our present residence considered in relation to God's benevolence. Dr. Paley's observations. The goodness of God manifested in the supplies of nature. The goodness of God manifested in redemption; and in the conversion of individual sinThe Justice of God. God is just. What is meant by the justice of God.. Legislative justice. Judicial justice Godis True and Faithful. In what sense faithfulness may be considered a distinct attribute of Deity. God's faithfulness is calculated to inspire his creatures with confidence. The abomination of falsehood. God is Merciful. The mercy of God defined; not a passion but an attribute of the Divine nature. The mercy of God developed in nature. The mercy of God mysteriously manifested sometimes in providence. The mercy of God manifested in the forgiveness of sin. This doctrine is revealed in the Bible only. The mercy of God ought to teach us to detest cruelty. The Knowledge and Wisdom of God. Knowledge and wisdom not the same, but connected. Quotations from various authors. Wisdom and knowledge ascribed to God in the Bible. God is infinitely wise. Wisdom of God manifested in his works; especially so when examined with the aid of optical instruments. Wisdom of God manifested in the glorious scheme of human redemption. Holiness is a perfection of the Divine nature. What is meant by holiness. This attribute ascribed to God in Scripture. Quotation from Maimonides on the purity of the Mosaic precepts. The manner in which God manifested himself to the high priests under the Old Testament dispensation. God's holiness manifested in Christ, and in the work of the atonement. The Happiness of God. General reflections.

WE have before shewn that the natural attributes of God are such as belong to the nature of his being. The moral attributes of God are such dispositions and permanent states of mind as are essential to his divine perfection, but

which cannot, for certain reasons, be regarded as constitutional and natural. A learned theologian says, "The whole moral character of God is good;" "the Lord is good;" "God is love." Goodness and benevolence may therefore be regarded, in a certain sense, as comprehending all the moral perfections of the divine nature, or according to Mr. Finney's definition, "God's entire character, and every moral exercise of his infinite mind, is only some modification of his benevolence, and that when we speak of benevolence as an attribute, we do it merely for convenience sake, and for the purpose of directing the mind particularly to that expression of it that consists in willing good to its objects."

That we may more clearly and fully understand what is implied in the exercise of moral attributes, it is necessary to bear in mind that moral agency is pre-supposed or implied in it, or in other words, God must possess such qualities and properties of mind as constitute him a moral agent; and that the Almighty does possess such faculties as constitute him capable of moral agency, is plainly implied in the fact, that in connection with intelligence he has a will influenced by the highest considerations of truth and righteousness. In prosecuting our inquiries and investigations of God's moral character and perfections, let us—

I. Consider his goodness or benevolence. For goodness, when considered as a distinct attribute of Jehovah, signifies benevolence, or an inward principle of goodwill as expressed in benevolent actions. Hence, the Psalmist says: "Thou art good and doest good. O praise the Lord, for he is good; for his mercy endureth for ever. He is good to all, and his tender mercies are over all his works," &c.