TheDoctrineofGod

byJohnDagg

TableofContents:

Introduction--DutyofLovetoGod

ChapterI--ExistenceofGod

ChapterII--AttributesofGod

Section1.UnitySection2.SpiritualitySection3.Immensity,OmnipresenceSection4.EternityAndImmutabilitySection5.OmniscienceSection6.OmnipotenceSection7.GoodnessSection8.TruthSection9.JusticeSection10.HolinessSection11.Wisdom

Conclusion

Introduction.DutyOfLoveToGod

"YoushalllovetheLordyourGodwithallyourheart,andwithallyoursoul,andwithallyourmight."(Dt6:5).InthismannertheBiblecommandsthechiefofallduties.Noreasonsareassignedfortherequirement.NoproofisadducedthatGodexists,orthathe possesses such perfections as entitle him to the supreme love of his creatures.Jehovahstepsforthbeforethesubjectsofhisgovernment,andissueshiscommand.Hewaitsfornoformalintroduction.Heliftsuphisvoicewithmajesty.Withoutpromise,andwithoutthreat,heproclaimshislaw,andleaveshissubjectstotheirresponsibility.

Fromthemannerofthisannouncement,wemayderiveinstruction.Itisnotnecessarythat we should enter into a formal demonstration that God exists, or a formalinvestigationofhisattributes,beforewebeginthedutyoflovinghim.Wealreadyknowenough of him for this; and to postpone the performance of the duty untilwe havecompleted our investigations, is to commence themwith unsanctified hearts, and inrebellion against God. From the dawn of our being we have had demonstrations ofGod'sexistenceandcharacter,blazingarounduslikethelightofnoonday.Theheavensand the earth have declared his glory; hisministers and people have proclaimed hisname;heisnottousanunknownGod,exceptsofarasourmindsarewillfullyblindtothedisplaysofhisglory.If,therefore,wewithholdtheaffectionsofourhearts,wecanhavenoexcuseinthepleathatmoreevidenceisneeded.AndwithheartssoalienatedfromGodat theoutset, all our religious inquiriesare likely tobeunprofitable.Whatprobabilityistherethatfurtherproofwillproduceitsproperimpressionandeffectonourminds, if thatwhichisalreadyinourpossessionisunheededorabused?If, fromwhatwealreadyknowofGod,weadmireandlovehim,weshalldesiretoknowmoreofhim,andshallprosecutethestudywithprofitanddelight;but,ifwehavealreadyshuthimoutofourhearts,allourintellectualinvestigationsrespectinghimmaybeexpectedtoleaveusinspiritualblindness.

Thedutyrequiredcorresponds,incharacter,tothereligion,ofwhichitisanessentialpart.Heathengodscouldnotclaimthesupremeloveoftheirworshipers;andheathenminds had no idea of a religion founded on supreme love to their deities. To someextent, they were objects of fear; and much that appertained to their supposedcharacter andhistory, served for amusement, or to interest the imagination; but theconductattributedtothemwasoftensuchasevenheathenvirtuedisapproved.Hence,they could not be objects of supreme love; and no one claimed it for them. TherequirementofsupremelovedemonstratesthereligionoftheBibletobefromthetrueGod; and when we begin our religious investigations with the admission of theobligation,andthefullrecognitionof it inouthearts,wemaybeassuredthatweareproceedingintherightway.

Thesimplicityoftherequirementisadmirable.Noexplanationofthedutyisneeded.Forms ofworshipmay be numerous and various, and questionsmay arise as to theforms which will be most acceptable. Many outward duties of morality are oftendetermined with much difficulty. Perplexing questions arise as to the nature ofrepentanceandfaith,andtheuninformedneedinstructionrespectingthem.Butnooneneedstobetoldwhatloveis;thehumblestmindcanunderstandtherequirement,andmay feel pleasure in the consciousness of rendering obedience to it; and the learnedphilosopherstands in thepresenceof thispreceptasa little child,and feels itpowerbindingevery faculty thathepossess.Thissimpleprinciplepervadesallreligion,andbindsallintelligences,smallandgreat,toGod,thecenterofthegreatsystem.Betweenit and thepowerof gravitation in thenaturalworld,whichbinds atomsandmasses,pebblesandvastplanets,abeautifulanalogymaybetraced.

Thecomprehensivenessofthepreceptisnotlessadmirable.Fromitrisestheprecept,Love your neighbor as yourself; and on these two all the law rests. We love ourneighborsbecause theyareGod's creatures, and the subjectsofhis government, andbecausehehascommandedus.WeloveGodsupremely,becauseheisthegreatestandbestofbeings; andwe love other beings, according to the importance of each in theuniversal system of being.One principle pervades both precepts, as one principle ofgravitationbindstheearthtothesun,andthepartsoftheearthtoeachother.Thislawbinds angels to the throne of God, and to each other; and binds men and angelstogether,asfellow-subjectsofthesamesovereign.Thedecalogueisthislawexpanded,andadaptedtotheconditionandrelationsofmankind.Loveisnotonlythefulfillingofthe law, but it is also the essenceof gospelmorality.AllChristianobedience springsfromit;and,withoutit,noformofobedienceisacceptabletoGod.HewholovesGodsupremely, cannot be guilty of that unbelief whichmakesGod a liar, and he cannotreflectonthesinswhichhehascommittedagainstGod,withoutsincerepenitence.

Wemustnot overlook the tendencyof thisprecept toproduceuniversal good.Everyoneknowshowmuchtheorderandhappinessfoundinhumansociety,dependonlove.Ifallkindaffectionswerebanishedfromtheheartsofmen,earthwouldbeconvertedatonceintoapandemonium.Whatloveisleftonearthrendersittolerable,andthelovewhichreignsinHeavenmakesitaplaceofbliss.Perfectobediencetothegreatlawofloveissufficienttorenderallcreatureshappy.Itopens,withinthebreast,aperennialsource of enjoyment; and it meets, from without, the smile and blessing of anapprovingGod.

ThoughthereligionofloveisclearlytaughtinthebookofGodonly,yet,whenwehavelearneditthere,wecandiscoveritsagreementwithnaturalreligion.Itwillbeusefultoobserve how the moral tendencies of our nature accord, on this point, with theteachingsofrevelation.

Thewickednessofmanhasbeenasubjectofcomplaintinallages.Theancientheathencomplainedofthedegeneracyoftheirtimes,andtalkedofagoldenage,longpassed,inwhich virtue prevailed. Inmodern heathen nations, togetherwith the depravity thatprevails, some sense of that depravity exists; and everywhere the necessity ordesirableness of amore virtuous state of society is admitted. In Christian lands, thevery infidels,whoscoffatallreligionwithonebreath,will,withthenext,satirizethewickednessofmankind.Itistheunitedjudgmentofeverynation,andeveryage,thatthepracticeofmenfallsbelowtheirownstandardofvirtue.Itis,therefore,necessary,inordertoacquirethebestnotionsofvirtuethatnaturecangiveus,toturnawayfromthepracticeofmentothosemoralsentiments implanted inthehumanbreast,whichcondemnthispractice,andurgetohighervirtue.

Itiswellknownthatmenjudgetheactionsofotherswithmoreseveritythantheirown.

Ourappetitesandpassions interferewith thedecisionsof conscience,whenourownconductisthesubjectofexamination.Hence,thegeneralmoralsenseofmankindisabetterstandardofvirtuethantheindividualconscience.Inlookingtothejudgmentofothers,withaviewtodeterminethemoralityofouractions,thejudgmentofthoseisespecially to be regarded who are to be benefitted or injured by our deeds. Hence,naturalreligionapprovestherule-Dountoothersasyouwould,inlikecircumstances,thattheyshoulddountoyou.

Whentheviceofothersinterfereswithourhappiness,wearethenmostkeenlysensibleof itsexistenceandatrocity.Howevervagueournotionsof virtuemaybe,wealwaysconceiveofitastendingtopromotethehappinessofothers.Yetitisnoteverytendencytopromotehappinesswhichweconceivetobevirtuous.Thefoodthatweeat,andthecouchonwhichwelie,tendtopromoteourhappiness;yetwedonotascribevirtuetothese inanimate things. Virtue belongs only to rational and moral agents; and thepromotion of happinessmust be intentional to be accounted virtuous. There is stillanother limitation.Mensometimesconferbenefitsonothers,with theexpectationofreceiving greater benefits in return. Where the motive for the action is merely thebenefitexpected inreturn, thecommon judgmentofmankindrefuses tocharacterizethedeedasvirtuous.Toconstitutevirtue, theremustbean intentionalpromotionofhappiness in others; and this intentionmust be unselfish. Natural religion does notdeny that a higher standard of morality may exist; but it holds that unselfishbenevolence is virtue, and it determines that morality of actions by the unselfishbenevolencewhichtheyexhibit.

Somehavemaintainedthatself-loveisthefirstprincipleofvirtue,itscentralaffection,which spreading first to thosemost nearly related to us, extends gradually to othersmoreremote,andwidensatlengthintouniversalbenevolence.Thissystemofmoralityisself-contradictory.Whileitclaimstoaimatuniversalhappiness,itmakesitthedutyof each individual to aim, not at this public good, but at this own private benefit.Whenevertheinterestofanothercomesinconflictwithhisown,itismadehisdutytoaimatthelatter,andtopromotethatofhisneighboronlysofarasitmayconducetohis own. It is true, that the advocates of this systembring in reason as a restraininginfluence,andsupposethatitwillsoregulatetheexerciseofself-loveastoresultinthegeneralgood.Accordingtothissystem,ifwe,inaimingatourownhappiness,practicefraud and falsehood with a view to promote it, and find ourselves defeated in theattainmentofourobject,wemaychargeour failure,noton thevirtuousprinciplebywhich it is assumed that we have been moved, but on the failure of our reason torestrain and regulate it so as to attain its end. If it be said, that consciencewill notpermitustobehappyinthepracticeoffraudandfalsehood,andthatself-love,awareof this avoids those practices so inconsistent with our internal peace, it is clearlyadmittedthatconscienceisahigherprincipleofournature,tothedecisionsofwhichourself-loveiscompelledtoyield.

As virtue aims at the general good, it must favor the means necessary for theattainment of this end. Civil government and laws, enacted and executed inwisdomand justice, are highly conducive to the general welfare, and these receive theapprobationand supportof thevirtuous.Werean individualofour race,byahappyexception to the general rule, born with a virtuous bias of the mind, instead of theselfish propensity natural to mankind; and were this virtuous bias fostered anddevelopedinhiseducation,hewouldbefoundseekingthegoodofall.Hisfirstbenefitsconferred,wouldbeonthosenearesttohim;buthisunselfishbenevolencewouldnotstophere.Ashisacquaintanceextendedintotheramificationsofsociety,hisdesireandlaborforthegeneralgoodwouldextendwithit,andcivilgovernment,wholesomelaws,andevery institution tending topublicbenefit,wouldreceivehiscordialapprobationandsupport;andeverywiseandrighteousgovernor,andeverysubordinateindividual,aimingatthepublicgood,wouldbeanobjectofhisfavor.Ifwesupposetheknowledgeof this individual to increase, and his virtuous principles to expand, widening theexerciseofuniversalbenevolence;andif,atlength,theideaofaGod,abeingofeverypossiblemoralexcellence, thewiseandrighteousgovernorof theuniverse,shouldbepresented; howwould his heart be affected?Here his virtuous principleswould findoccasionfortheirhighestexercise,andwouldhavethehighestplaceinhisadmirationand love; and the discovery of his universal dominion would produce ineffable joy.Sucharetheaffectionsofheartwhichevennaturalreligionteaches,thattheknowledgeofGod'sexistenceandperfectionsoughttoproduce.

InGod'swrittenWord,welearnourdutyinareversemethod.Wearenotlefttotraceitoutbyaslowprocess,beginningwiththefirstexerciseofmoralprincipleintheheart,and rising at length to the infinite God; but the existence and character of God areimmediatelypresented,andthefirstandchiefofalldutiesisatonceannounced:"YoushalllovetheLordyourGodwithallyourheart."Howsublime!howappropriate!Thevirtuousmindisopentoreceivesucharevelation;anditsperfectaccordancewiththebestteachingsofnaturalreligion,recommendsittoourunderstandingsandourhearts.Thesecondcommandment,"Youshall loveyourneighborasyourself," is introduced,notas leading to the first, but as subordinate to it. It takes theplacewhichproperlybelongstoitinarevelationfromthesupremeauthority.

Lovehasbeendivided intobenevolence,beneficence,andcomplacence.Thisdivisionmay at first appear inconsistentwith the simplicitywhichhas been ascribed to love.Benevolence is the disposition to do good to an object, and beneficence is theconferringofthatgood.Thelatterisnotproperlylove,buttheeffectormanifestationofit.Ontheotherhand,complacenceincludesthecauseofthelovetogetherwiththeaffectionitself.Lovemaybeexercisedtowardanunworthyobject,aswhenGodlovesthosewhoaredeadintrespassesandsins.Butitmaybeexercisedtowardthosewhosemoral character renders them fit objects. In this case, the love being connectedwithapprobation of the character beloved, is called complacence. When love has aninanimatethingforitsobject,aswhenIsaaclovedsavorymeat,thetermreferstothe

derivingofenjoyment;butwhentheobjectofloveisarationalbeing,thetermalwaysimplies the conferring of enjoyment evenwhen some pleasure has been received, orsomeenjoymentinreturnisexpected.

LovetoGodimpliescordialapprobationofhismoralcharacter.Hisnaturalattributes,eternity, immensity,omnipotence, etc,may filluswithadmiration;but thesearenottheproperobjectsoflove.Ifweworshiphiminthebeautyofholiness,thebeautyofhisholinessmustexcitetheloveofourhearts.Asourknowledgeofthesemoralperfectionsincreases,ourdelightinthemmustincrease;andthisdelightwillstimulatetofurtherstudyofthem;andtoamorediligentobservationofthevariousmethodsinwhichtheyaremanifested.Thedisplayofthem,eveninthemostterribleexhibitionsofhisjustice,willbecontemplatedwithreverent,butapprovingawe;andtheirunitedglory,asseeninthegreatschemeofredemptionbyChrist,willbeviewedwithunmixedandnever-ceasingdelight.

LovetoGodincludesjoyinhishappiness.Heisnotonlyperfectlyholy,butperfectlyhappy;anditisourdutytorejoiceinhishappiness.Inlovingourneighbor,werejoicein his present happiness, and desire to increase it. We cannot increase the alreadyperfecthappinessofGod,butwecanrejoiceinthatwhichhepossesses.Ifwedelightinthe happiness of God, we shall labor to please him in all things, to do whatever hecommands,andtoadvancealltheplans,theaccomplishmentofwhichhehassomuchat heart. Love, therefore, includes obedience to his commands, and resignation andsubmissiontohiswill.

LovetoGodwillrenderitapleasingtasktoexaminetheproofsofhisexistence,andtostudy those glorious attributes which render him the worthy object of supremeaffection.Letusenteronthisstudy,promptedbyholylove,andastrongdesirethatourlovemaybeincreased.

ChapterI.ExistenceOfGod.

THEREISAGOD(Gen1:1;Psalm14:1;Mk12:32;1Cor8:6;Heb3:4).

ThedoctrinethatGodexists,isnotnowtobedemonstratedasanewtruth.Ithasbeensupposedinalltheprecedingpages;andtheproofsofithavebeenbroughttoview,invariousways.But, for thesakeofsystematicarrangement, itwillbeproper tocollectthese proofs under one head; and a clearer statement of them will tend to theconfirmationofourfaith.

1.OurmoralnaturedemonstratestheexistenceofGod.

Ourmoralnatureisadaptedtomoralgovernment.Wefindthisgovernmentwithinusadministeredby conscience, and itmeetsus fromwithout in the influencewhichweexperiencefromthemoraljudgmentsandfeelingsofothers.Itrestrainsourappetitesand passions; and, however unwelcome this restraint may be to our wickedpropensities,everyoneknowsthatitisconducivetohiswell-being.

Wearesocialaswellasmoralbeings.Thecircumstancesinwhichweentertheworld,and the propensities which we bring with us, unite to render the establishment ofsociety necessary. The birds congregate in flocks, and the bees in swarms, and theirinstinctsareadaptedtothesocialrelationswhichtheyform.Tomaninsociety,moralprinciples are indispensable. Banish from every member of human society therestraintswhichhisconscienceandthemoralsenseofthecommunityimposeonhim,and you will desolate the earth or convert it into a Hell. Brute-force and diabolicalcunning,under thedominionof lawlesspassions,will take themasteryof theworld,andfillitwithwretchedness.

From the combined influence of our moral and social principles, civil governmentshaveoriginated,andtheirexistencehasbeenfoundbyexperienceindispensabletothewell-beingofsociety.Thesegovernmentshavedifferedverywidelyintheirdegreesofexcellence;andsomeofthemhavebeenmostunrighteouslyandcruellyadministered;yettheveryworstofthemhasbeenconsideredpreferabletowildanarchy.

Thenotionofmoralgovernment,andthefeelingofitsnecessity,springupnaturallyinthe human mind; but no earthly form of it satisfies our desires, or meets ournecessities. Conscience restrains us; and, when we have disregarded its monitions,stings uswith remorse; butmen are still wicked. Public sentiment stamps vicewithinfamy;but,inspiteofpublicsentiment,menarewicked.Civilgovernmentholdsoutitspenalties,andtherulerbrandisheshissword;butmenpersevereinwickedness,andoftenwith impunity. The voice of naturewithin us calls for a government free fromtheseimperfections.If,fromtheideaofapettyruleroverasingletribeornation,weascend to that of a moral governor over all intelligent creatures; if instead of theimperfectmoral judgments and feelings which we find in men, we attribute to thisuniversal ruler, all possible moral perfections, if we invest him with knowledgesufficienttodetecteverycrime,andpowersufficienttomanifesthisdisapprobationofitinthemostsuitableandeffectualway;andifthisexaltedsovereign,insteadofbeingfarfromus,isbroughtintosucharelationtous,thatinhimwelive,move,andhaveourbeing;weshallhavethemostsublimeconceptionofmoralgovernment,ofwhichourmindsarecapable.Thisconception ispresented in theproposition,THEREISAGOD.TheideaofGod'sexistence,asthemoralruleroftheuniverse,accordspreciselywiththetendenciesanddemandsofourmoralnature;and,withoutadmitting it,ourmoralfacultiesandthephenomenawhichtheyexhibit,aretotallyinexplicable.

Themoralprinciplesofournaturefindoccasionfordevelopmentandexercise,inthe

relationswhichwesustaintoourfellow-creatures.But,fortheirfulldevelopmentandexercisenothingfurnishesopportunity,buttherelationwhichwebeartoGod,andhisuniversal dominion.This exercise of them constitutes religion.Religion is, therefore,theperfectionofmorality;andthefundamentaldoctrineofreligionistheexistenceofGod.

2.Theexistenceoftheworldandthecontrivanceswhichitcontains,demonstratestheexistenceofGod.

WhileourmoralnatureleadsustotheconceptionofGod,asthemoralgovernoroftheuniverse,andtothebeliefofhisexistence,ourintellectualnatureapproacheshim,astheGreatFirstCause.Reasontracesthechainofcauseandeffectthroughoutitslinks.It findsevery linkdependentonthatwhichprecedes it;and itasksonwhatdoes theentire chain depend? It obtains no satisfactory answer to this question, until it hasadmittedtheexistenceofaneternal,self-existent,andindependentbeing,asthefirstcauseofallthings.Here,andhereonly,themindfindsrepose.

Theargumentwhichhasbeenmostreliedoninnaturalreligion,toprovetheexistenceofGod,isderivedfromtheindicationsofcontrivance,withwhichNatureabounds.Theadaptationofmeanstoends,andtheaccomplishmentofpurposesbycontrivancesofconsummate skill, are everywhere visible. Contrivance implies a contriver. Theintelligencedisplayedisoftenfoundincreaturesthathavenointelligence;andinothercases,whenfoundinintelligentcreatures,itismanifestlynotfromthemselves;becauseitexistswithouttheirknowledge,andoperateswithouttheircontrol.ThecontrivancemustbereferredtoanintelligentFirstCause.ThisargumentfortheexistenceofGod,isofgreatpracticalvalue,becauseitispresentedtoourmindsdaily,andhourly,inalltheworksofNature.Wemeetitinthesun-beams,whichimparttoplantsandanimals,thewarmth necessary to life; and to every eye, the light without which eyes would beuseless.Itpresentsitselfintheeyesofeveryman,beast,bird,fish,insect,andreptile,andismostconvincinglyexhibitedinthearrangementsforreceivingandrefractingthelight, andemploying it for thepurposesof vision; a contrivanceas trulymechanical,and conformed to the laws of optics, as that which is seen in the structure of thetelescope.Webeholditinthedescendingshowerwhichfertilizestheearth,andcausesthegrasstogrow;andintheburstinggerm,thespreadingblade,therisingstalk,andthe ripening grain, in all which a skillful contrivance is displayed, that infinitelytranscends all human are. We discover it in the instincts by which the parent henhatcheshereggs,andtakescareofheryoung;andintheadaptationofeveryspeciesofanimalsonland,inair,orinwater,totheirmodeandconditionoflife.Itisseeninthereturnofdayandnight,therevolutionoftheseasons,thewindthatsweepsthesky,andthevaporthatrises fromtheocean,andfloatsthroughtheatmosphere.Wefindit inthe bones of the body, fitted for their respectivemotions, and in themuscles whichmove them; in the throbbingheart, thecirculatingblood, thedigestingstomach,andtheheavinglungs.Ineverythingwhichtheeyebeholds,orthemindcontemplates,we

discoverthemanifestationsoftheCreator'swisdomandpower.Thedevotionalheartisstruck with the evidence of God's existence, so abundantly displayed in all hishandiworks,andisincitedtoadmireandadore.Thewholeuniversebecomesagrandtemple,pervadedwiththepresenceandgloryofthedeity;andeveryplacebecomesanaltar,onwhichmaybeofferedtohimthesacrificeofpraiseandthanksgiving.

3.ThedoctrinethatthereisaGod,isconfirmedbythecommonconsentofmankind.

Therehavebeentribesofmenwithoutliterature,and,toagreatextent,withoutscienceandarts;butthenotionofaninvisible,overrulingpower,withsomeformofreligiousworship, has beennearly, or quite universal. In this particular,man is distinguishedfromallotheranimalsthatinhabittheglobe;andiftherehasbeenanyportionofourrace inwhomno ideaofGodandreligionhasappeared, itmaybesaidof them,thatthey have so far brutalized themselves, as to hide from view the characteristicdistinctionofhumannature.Now,howeveritmaybeaccountedfor,thatabeliefintheexistenceofGodhasprevailedsogenerallyamongmankind;thefactofitsprevalenceisanargumentforthetruthoftheopinion.Ifitisanancientrevelationhandeddownbytradition,thatrevelationproceededfromGod,andthereforeproveshisexistence;andif it springs up naturally in the humanmind, in the circumstances in which we areplaced,whatNatureuniversallyteaches,maybereceivedastrue.

4.DivinerevelationdispelsalldoubtastotheexistenceofGod.

IntheBible,theexistenceofGodisfromtheveryfirstassumed."Inthebeginning,Godcreatedtheheavensandtheearth."(Gen1:1)Thedoctrine,thoughformallydeclaredinscarcelyasinglepassage,isrepresentedasfundamentalinreligion."HewhocomestoGod,mustbelievethatheis;"(Heb11:6)andthedenialofitisattributedtofolly;"thefoolhassaidinhisheart,thereisnoGod."(Ps14:1)Thevolumeofrevelationisalightemanating from the Father of lights, and is, of itself, an independent proof of hisexistence.Aswestudyitspages,inhislightweshallseelight;andamorerealizingandabidingconvictionthathe,thegreatSourceoflight,exists,willoccupyourminds.

The perfect harmony between natural and revealed religion, with respect to thisdoctrine,confirmstheteachingofboth."TheheavensdeclarethegloryofGod,andthefirmament shows his handiwork. Day unto day utters speech, and night unto nightshowsknowledge."(Ps19:1,2)WhileHeavenandearth,dayandnight,speakforGod,hespeaksforhimself inhis inspiredword,confirmingthetestimonywhichtheygive,andcompletingtheinstructionwhichtheyconvey.Revelationnevercontradictsorsetsasidetheteachingsofnaturalreligion.Godaffirms,that"theinvisiblethingsofhimarefrom the creation of theworld clearly seen, being understood by the things that aremade;evenhiseternalpowerandGodhead."(Rom1:20)It isnoderogationfromtheauthorityorperfectionoftheScriptures,thatwestudynaturalreligion.TheScripturesthemselvesdirectus to this study. "Ask thebeasts, and they shall teachyou,and the

birdsoftheair,andtheyshalltellyou."(Job12:7)ThesameGodwhospeakstousinhisword,speakstousalsointhisworks;andinwhatevermannerhespeaks,weshouldhear,andreceiveinstruction.

It is a lamentable proof of human depravity, thatmen should deny or disregard theexistenceofGod.Wereadofthefoolwhosaysinhisheart,thereisnoGod;ofnationsthat forget God; and of individuals who have not God in all their thoughts. SuchpersonsdonotdelightinGod;andthereforetheysay,"Departfromus;wedesirenottheknowledgeofyourways."Ofsuchatheism,theonlyeffectualcure isanewheart.For the occasional suggestion of atheistic doubts, with which a pious man may beharassed,theremedyis,adiligentstudyofGod'swordandworks,acarefulmarkingofhishand inProvidence, andaprayerful and confidingacknowledgmentofhim inallourways.IfwehabituallywalkwithGod,weshallnotdoubthisexistence.

The invisibility of God is one of the obstacles to the exercise of lively faith in hisexistence.Itmayassistinremovingthisobstacle,toreflectthatthehumanmindisalsoinvisible;andyetweneverdoubtthatitexists.Wehearthewords,andseetheactionsofafellow-man,andtheseindicatetousthecharacterandstateofhismind,soastoexciteinusadmirationorcontempt,loveorhatred.If,whilewelistentohiswords,andobserve his actions,we clearly perceive the intelligence fromwhich thesewords andactionsproceed,whycanwenot,withequalclearness,perceive the intelligence fromwhichthemovementsofnatureproceed?Ifwecanknow,admire,andlove,anunseenhumanmind,itisequallypossibletoknow,admire,andloveanunseenGod.

ChapterII.AttributesOfGod.

Asweacquireknowledgeofotherbeings,andof the relationswhich theyhold tous,opportunity isgiven for thedevelopmentofourmoralprinciples, and theexerciseofourmoral feelings.Itaccordswiththedictatesof individualconscience,andwiththemoraljudgmentscommontomankind,andwiththeteachingsofGod'sword,thatthefeelingswhichweexercise,andtheactionswhichweperformtowardsothers,shouldhave regard to their characters and their relations to us. To understand our dutytowardsGod,wemustknowhischaracter.Itisnotenoughtobelievethatheexists,butweshouldlabortoacquireaknowledgeofhim.Letus,then,reverentlyinquire,WhoistheLord?

I.–Unity.

THEREISBUTONEGOD(Dt6:4;Psalm86:10;Mk12:29,32;In17:3;Gal3:20;Eph4:6;1Tim2:5;Jas2:19).

Theheathennationshaveworshipedmanygods;butthe inspiredvolumethroughoutinculcatesthedoctrine,thatthereisbutoneGod.Mosessaid,"Hear,OIsrael,theLordourGod isoneLord;" (Dt6:4)and, in theNewTestament, the same truth is taught:"ThereisoneGod,andoneMediator;"(1Tim2:5)"TousthereisbutoneGod."(1Cor8:6)

It isnotclearthattheunityofGodcanbeprovedbynaturalreligion.Insomeofthereasoningswhich have been relied on, the thing to be proved is assumed. Themostsatisfactoryargumentisderivedfromtheuniformityofcounsel,whichappearsintheworksofcreationandprovidence.ThesamelawsofNatureprevaileverywhere;sothat,inpassingfromoneregiontoanother,weneverfeelthatwehaveenteredthedominionofanotherLord.Lightwhichemanatesfromtheremotefixedstars,possessesthesameproperties, and obeys the same laws, as that which comes from the sun of our ownsystem.

Theprooffromrevelationisclearanddecisive.Itistrue,thatpluralnamesofthedeityarefrequentlyusedintheOldTestament;butitismanifestthattheywerenotdesignedtoteachthedoctrineofpolytheism.InDeuteronomyvi.4,theword"God"isplural,intheoriginalHebrew;butthewholepassagecontainsthemostunequivocaldeclarationoftheunityofGod.InGenesisi.1,thename"God"isplural,buttheverb"created" issingular, and therefore bars out all inference in favor of polytheism. In severalpassages,pluralpronounsareusedwhenGodspeaksofhimself. "Letusmakeman;"(Gen1:26)"Letusgodown;"(Gen11:7)"Themanisbecomeasoneofus;"(Gen3:22)these passages, and especially the last of them, cannot well be reconciled with thedoctrineofGod'sunity,soabundantlytaughtelsewhere,withoutsupposingareferencetothedoctrineofthetrinity,whichwillbeconsideredhereafter.

TheunityofGodrendershismoralgovernmentone,unitingthesubjectsofitintoonegreatempire.It leavesus innodoubttowhomourallegiance isdue;andit fixesonecenterintheuniversetowhichtheaffectionsofallheartsshouldbedirected.IttendstounitethepeopleofGod:aswehave"oneGod,"sowehave"onebody,andonespirit."(Eph4:4,4:6)

II.–Spirituality.

GODISASPIRIT(Jn4:24;Isa31:3;Heb12:9).

Byour external senseswe obtain knowledge of propertieswhich belong to a classofsubstances called matter; such as extension, solidity or impenetrability, divisibility,figure,color.

Byconsciousness,wehaveknowledgeofourownthoughtsandfeelings;andthereweascribe to a substance, called mind, which is capable of perceiving, remembering,

comparing, judging,reasoning,andwilling.Thedistinctionbetweenthesetwoclassesofsubstancesisrecognizedinthejudgmentsofallmen.Weneverattributethoughttofire,air,earth,orwater;andweneverconceiveofmindasroundorsquare,blackorwhite.Thepropertieswhichwediscoverinourownminds,weattributetothemindsofothers;andwereadilyconceivetheexistenceofthesepropertiesinbeingsofadifferentorder. The term spirit is used to denote an immaterial and intelligent substance, orbeing;onewhichiswithoutthepeculiarpropertiesofmatter,andpossessespropertiesanalogous to those of the human mind. In this sense, God is a spirit. He is notextended,solidanddivisible,likearock,atree,orahumanbody;butthinksandwills,inamannerfreefromallimperfection.

The textsofScripturewhichdirectly teach the spiritualityofGod,are few. ItmaybeinferredfromIsaiah31:3:"TheEgyptiansaremen,andnotGod;andtheirhorsesflesh,andnotspirit."Thefoundationoftheparallelism,inthispassage,isthatGodisaspirit.Itmay be inferred, also, from, the language of Scripture, inwhichGod is called theFatherof spirits: "Wehavehad fathersofour flesh,whichcorrectedus,andwegavethemreverence;shallwenotmuchratherbeinsubjectiontotheFatherofspirits,andlive?" (Heb 12:9) A father and his children possess a common nature, and, as thefathersofourflesh,areflesh,so,theFatherofourspirits,isspirit.Thereisonepassagewhich teaches the doctrine expressly, "God is a spirit;" (In 4:24) and this would besufficienttoproveit,ifitweretaughtnowhereelse.

ItisnoobjectiontothedoctrineofGod'sspirituality,thatbodilyparts,ashands,feet,eyes,&c.,areascribedtohim.Thesearemanifestlymereaccommodationsoflanguage,becausewehavenowordsmoresuitabletoexpresstheoperationsofthedivinemind.If itwere inadmissible to speakofGod's eyes,becausehehasnotmaterialorgansofvision,aswehave, itwouldalsobeinadmissibletospeakofGod'sseeing,becausehedoesnotseebymeansofmateriallight,aswedo;ortospeakofGod'sthinking,becausehisthoughtsarenotasourthoughts.

The practical use of this doctrine is taught by Christ: "God is a spirit, and they thatworship him must worship him in spirit and in truth." (In 4:24). In offering himhomage,itisnotsufficienttocomebeforehimwithabendedknee,oraprostratebody;butourminds,ourspiritualnature,mustrenderthehomage,oritwillbeunacceptabletohim.

ThespiritualityofGodisthefoundationofthesecondcommandmentinthedecalogue:"Youshallnotmakeuntoyouanygravenimage,orthelikenessofanythingthat is inHeavenabove,orthatisintheearthbeneath,orthatisinthewaterundertheearth;you shall notbowdownyourself to them,nor serve them." (Ex 20:4, 5). The reasonassigned for this commandment is, that the Israelites saw no form when GodmanifestedhispresencetothematMountSinai(Dt4:12-18).Heappearedtothemincloud and fire. A pillar of cloud and fire went before the Israelites in their journey

throughthewilderness,asatokenof thedivinepresence.Thistokenappearedat thetabernacle; and afterwards in the temple built and dedicated by Solomon. GodappearedtoMosesinaburningbush.Wearenottounderstandfromthesethings,thatGodiseithercloudorfire.Thesearematerial,andnotspiritualsubstances.Aswhatispurelyspiritualcannotbeperceivedbyourbodilysenses,Godwaspleasedtoemploythesematerialsymbolstogiveasensibledemonstrationofthispresence.

For the same reason, he sometimes presented himself in human form. In all thesematerialmanifestationsofhimself,whicharerecordedintheOldTestament, there isreason to believe that it was the second person in theGodhead,who thus exhibitedhimself; the same that afterwards appeared in human flesh, in the person of JesusChrist.HeiscalledtheAngeloftheLord,theAngeloftheLord'spresence,andyetheiscalledJehovah;andthereverenceduetoJehovahisclaimedforhim.Acreatedangelisnotentitled to thisname,or thishonor;but theybothbelong to theSonofGod, theAngeloftheCovenant,who,afterhisincarnation,wasGodmanifestintheflesh.ThisopinionisconfirmedbytheteachingsoftheNewTestament:"NomanhasseenGodatanytime;theonlybegottenSon,whichisinthebosomoftheFather,hehasdeclaredhim."(In1:18)OftheFather,Jesussays,"Youhaveneitherheardhisvoiceatanytime,norseenhisshape;"(In5:37)andhesaidtohisdisciples,"Hewhohasseenme,hasseentheFather."(In14:9).Acomparisonofthesepassagesmaysatisfyus,thatallthemanifestationsofthedeitytohumansenses,whethervisibleoraudible,weremadeinthepersonoftheSon,orWordofGod.

ThespiritualityofGodcontradictsthepantheisticnotionthattheuniverseisGod.Theuniverse is not spirit. In its material fabric, intelligence is displayed; but thisintelligence does not belong to thematerial fabric itself, for matter cannot think orknow. To present our religious devotions to the universe, is an idolatry not lessdegradingthanthatofthemoststupidoftheheathennations.Theyworshipstocksandstones;butthisphilosophyclotheseveryclodofearthwithdivinity,andentitles it toourworship.Theheathenrenderdivinehonorstoafewmen,whom,forextraordinarymerittheyenrollamongthegods;butthisnotiondirectsourworshiptoeveryman,andtoeverybeastof thefield.It isanotionperfectlyadaptedtocrushtheoutflowingsofthedevotionalheart,astheyrisetotheone,indivisible,spiritualintelligence,towhomalonedivineworshipisdue.

Thenotion,thatGodistheSouloftheuniverse,maynotbeliabletopreciselythesameobjection. But what does the proposition mean? The only sense in which we canpossiblyunderstandthatGodistheSouloftheuniverse,is,thathesustainsarelationtotheuniverseanalogoustothatwhichthehumansoulsustainstothebodywithwhichitisconnected.Buthowextensiveisthisanalogy?Thesouldidnotcreatethematterofwhich the body ismade; did not form the skillfully wrought parts of the wonderfulmachinery,orcontrivetheirmysteriousmovements,whichitstudieswithadmiration,andcomprehendsonlyinverysmallpart.Thesoulexercisesbutaverylimitedcontrol

overthebody.Themusclesofvoluntarymotionareunderitscommand,andmoveatitswill;and,inthisfact,wemaydiscoverafaintanalogytotheoperationofHim,whoworksallthingsafterthecounselofHiswill,andinwhomeverycreaturelives,moves,andhasitsbeing.

Ananalogysomeageras this isnot sufficient to justify themetaphorical language inwhich the proposition is stated. Yet, while we reject the proposition, wemay derivefrom it a profitable suggestion. In our fellowship with the myriads of mankind, weperceiveandacknowledge, in themovementsofeveryhumanlimb, in thechangesofeveryhumancountenance,andinthewordswhichfallfromeveryhumantongue,thepower and intelligence of an operating human soul. Equally obvious, and infinitelymoreextensive,isthecontrolwhichGodexercises,ateverymoment,overeverypartoftheuniverse.WithaproperviewofGod'sspirituality,andofhisoperativecontrolovertheworldandeverythinginit,ourmindswouldholdfellowshipwithhismind,asdirectandundoubtedasthatwhichweholdwiththemindsofourfellow-men,andonemoreconstant,andmoreelevatinganddelightful.

III.–Immensity,Omnipresence.

GODISEVERYWHERE(1Kings8:27;Psalm139:7;Jer23:23).

Everymaterialthingintheuniverseissomewhere.Thesunhasitsplace;theearthalso,andeverygrainofsand,andeverydropofwater.Thedropsofwatermaychangetheirplaceperpetually,buteverydrophas,foreachmoment,itsownplace,totheexclusionofallothermatterintheuniverse.

Inourconceptionsofthehumanmindweassignplacetoitalso,thoughinadifferentmanner. We do not attribute to it length, breadth, and thickness, as to a block ofmarble,whichcanbemeasuredbyfeetandinches;butweconceiveofitaspresentinthehumanbody,withwhichitisconnected,andabsentfromanother,withwhichitisnotconnected.Eachmindisoperatedonbyimpressionsmadeontheorgansofsensewhichbelongto itsownbody;andoperatesby itsvolitionsonthemusclesofmotionwhichbelongtothatbody.Inthisview,weconceiveofeachmindaspresentinitsownbody,andnotelsewhere;andweconceiveofchangingtheplaceofthemind,whileitsconnectionwiththebodycontinues,onlybyachangeintheplaceofthebody.

Whenwe conceive of finite spiritual beings as angels,we assign to each someplace;becausehisoperation,thoughnotconfinedlikethatofthehumanmind,toaparticularmaterial body, is nevertheless limited. Such conception accordswith the teaching ofScripture,inwhichangelsarerepresentedasmovingfromplacetoplace,toexecutethewilloftheirSovereign.SotheangelcametoDaniel(Dan9:23),andtoPeter(Acts12:7);andsooneisrepresentedasflyingthroughthemidstofHeaven(Rev14:6).

Wemust not conceive ofGod's omnipresence as if itwerematerial.We say that theatmosphereispresentateverypartoftheearth'ssurface;butthisisnotstrictlytrue.Itisnotthewhole,butmerelyasmallpartof theatmosphere,which ispresentateachplace;Godis indivisible.Wecannotsay, thatapartofhisessence ishere,andapartyonder.If thiswerethemodeofGod'somnipresence inuniversalspace,hewouldbeinfinitely divided and only an infinitely small part of him would be present at eachplace.Itwouldnotbethewholedeity,thattakescognizanceofouractions,andlistenstoourpetitions.Thisnotionisunfavorabletopiety,andopposedtothetruesenseofScripture:"Theeyesof theLordare ineveryplace,beholding theeviland thegood."(Prov15:3) "The eyes of theLord areover the righteous, andhis ears are openuntotheirprayers."(1Peter3:12)

There are passages of Scripture which speak of God's removing from one place toanother; of his approaching and departing; of his dwelling in Heaven, and of hiscomingnear tohispeople, and takinguphis abodewith them.These aremanifestlyaccommodationsof language; justaswheneyesorhandsareattributedtohim.Theyrefertothemanifestationsofhispresenceinhisvariousworks,anddispensations, inwhichsuchchangestakeplace,asareappropriatelyandimpressivelyexpressedbythislanguage.

When we deny amaterial omnipresence of God, as if his essence were divided anddiffused; and when we maintain that the whole deity is everywhere present by hisenergy and operation, it is not to be understood that we deny the essentialomnipresence of God. In whatever manner his essence is present anywhere, it ispresenteverywhere.Whatthemodeofthatpresenceis,weknownot.Weknownottheessenceofthehumanmind,northemodeofitspresenceinthebody;muchlesscanwecomprehendtheessenceoftheinfiniteGod,orthemodeofhisomnipresence.Tothatincomprehensible property of his nature, by which he is capable of being whollypresentat the samemoment,witheveryoneofhis creatures,withoutdivisionofhisessence,andwithoutremovalfromplacetoplace,thenameimmensityhasbeengiven.The essence of God is immense or unmeasured, because it is unmeasurable. It isunmeasurable,because it isspiritual,andtherefore,withoutsuchdimensionsasmaybemeasuredby feet and inches; andbecause, inwhatever sensedimensionsmaybeascribed to it, these dimensions are boundless. Time has a dimension not to bemeasuredbyfeetandinches:andwemaysayoftime,thatitisomnipresent.Thesamemoment exists in Europe and America, at Saturn, and the center of the earth. TheomnipresenceoftimedoesnotexplaintheomnipresenceofGod,butitmayhelpustoadmitthepossibilityofomnipresencewithoutdivisionofessence,orremovalofplace.But the omnipresence of time is not immensity; for time has its measure, and amomentisnoteternity.

It is not derogatory to the dignity and glory of God, that he is present everywhere.Therearefoulplaceswherehumanbeingswouldprefernottobe;buttheydonotaffect

theDeityastheyaffectmen.Thesun-beamsfallonthemwithoutbeingpolluted;andtheholyGodcannotbecontaminatedby them.There are scenesofwickedness fromwhichagoodmanwill turnawaywithabhorrence,and, in the figurative languageofScripture,Godis"ofpurereyesthantobeholdevil:"(Hab1:13)yet,inanotherplaceofscripture,languagenolessfigurativeteachesusthattheeyesofGodbeholdtheevilaswellasthegood(Prov15:3).Hewitnesses,whileheabhors.

A man who sincerely believes the omnipresence of God, cannot be indifferent toreligion. To realize that the moral Governor of the universe is ever near, in all hisholiness and power, and asmuch present as if he were nowhere else,must awakensolicitude.Whenasenseofguiltoppresses,thepresenceofsuchcompanionbecomesintolerable.TheguiltymanstrivestofleefromthepresenceofGod,asJonahdid;butthe doctrine of God's omnipresence teaches him that the attempt is unavailing. Thepower conscience tormenting the guilty man, wherever he goes, is terrible; but thepresenceof theGodagainstwhomhehassinned,andwhosewrathhedreads, isstillmoreterrible.Tothesoul,reconciledtoGod,thedoctrineisfullofconsolation.Ineveryplace,ineverycondition,tohavewithusanalmightyfriend,akindfather,isasourceof unspeakable comfort and joy. We need not fear, though we pass through fire orflood,ifGodbewithus.Eveninthevalleyoftheshadowofdeath,wemayfearnoevil.Ineverycircumstanceandtrial,itconducestoholiness,toknowthatGodispresent.

IV.–EternityAndImmutability.

GODISETERNAL(Dt32:40;Dt33:27;Psalm9:7;Psalm90:2; Psalm 102:27; Psalm146:10;Isa57:15;Isa63:16;Jer10:10;Lam5:19;1Tim1:17).

Inourknowledgeoftheobjectswhichsurroundus,weincludenotonlytheirpresentstate,buttheircontinuedexistence,andthechangeswhichtheyundergo.Somethingspassbeforeoureyes,asvisionsofthemoment;others,astherocks,thesun,thestars,outlastmanygenerationsofmen.Few livingcreaturesremain in lifeas longasman;but the shortnessofhis life is a subjectofdaily remark,andof impressivescripturalrepresentation (1Chr 29:15; Job 7:6; Job 9:25, 26). The duration of the deity isexhibited in contrast thus: "Lord,makeme knowmine end, and themeasure ofmydays,whatitis;thatImayknowhowfrailIam.Behold,youhavemademydaysasahandbreadth, and mine age is as nothing BEFORE YOU." (Ps 39:4, 5) A thousandyears, includemanyof theordinarygenerationsofmankind;yet, incomparisonwithGod'sduration,theyaresaidtobe"asyesterdaywhenitispast,andasawatchinthenight." (Ps 90:4) Tomorrow, while future,may appear to our view, as a duration ofconsiderablelength;butyesterday,whenitispast,howshortitis!Anhouroftheday,filledwithagreatvarietyofincidents,whichitmightrequiremanyhourstonarrate,islengthenedoutinourview;buthowshort,howcontractedisawatchof thenight, inwhichwesleepandawake,andknownotthattimehaspassed!SuchtotheviewofGodisthelongperiodofathousandyears.ToheightenourconceptionofGod'seternity,it

is contrasted with the duration of those natural things which appear to possess thegreateststability:"You,Lord,inthebeginning,haslaidthefoundationoftheearth,andtheheavensaretheworkofyourhands;theyshallperish,butyouremain;andtheyallshallwaxoldasdoesagarment:andasavestureshallyoufoldthemup,andtheyshallbe changed; but you are the same, and your years shall not fail." (Heb 1:10-12) Butwhen we have enlarged our conceptions to the utmost, they still utterly fail tocomprehendthevastsubject.Westretchourthoughtsbackwardandforward;butnobeginningorendofGod'sexistenceappears.Torelieveouroverstretchedimagination,andtostoptheunavailingefforttocomprehendwhatisincomprehensible,webringinthenegativeidea--nobeginning,noend.Durationwithoutbeginningandwithoutend,becomestheexpressionofGod'seternity.

That everything, except God, had a beginning, is a doctrine of revelation: "In thebeginning,Godcreatedtheheavensandtheearth."(Gen1:1)Thisdoctrine,philosophycannotcontradict,andperhapscannotfullydemonstrate.Buttherearemanifestationsofdesign,even inunorganizedmatter, in thekindsandquantities thatexist,andtheusestowhichtheyareadapted.Ifmatteriseternal,oraproductionofchance,whyisitnot all of one kind; andwhy are the kinds of it, and the proportionate quantities ofeach, so apparently the result of design?Revelation answers this by declaration, "Inwisdomyouhavemadethemall."(Ps104:24)

IncontemplatingGod as theFirstCause,we consider his existenceuncaused.Aswelookbackthroughdurationpast,untilwefindoneexistencethatiswithoutbeginning,sowe lookback through the longchainof effect and cause, untilwehave foundoneexistence that is without cause. Sometimes, however, the conception is clothed inlanguage, thathasnotmerelynegative import.Notsatisfiedwiththemerelynegativeidea, without cause, learned men labor to assign a cause for God's existence, andrepresent itas thecauseof itself,oras including its causewithin itself.Theyexpressthis,by saying, thatGod is self-existent.Thismodeof expressionaccommodatesourtendencytophilosophize; but it perhaps conveysnoother intelligible idea, than thatGod'sexistenceiswithoutcause.

Anotherphilosophicalexpression,Godnecessarilyexists,seemstopossesssomedeepmeaning;butwhenwelabortoexploreitsdepths,weshall,perhaps,findinitnootherintelligibleidea,thanthatGodexists,andhasalwaysexisted.Hisexistencehasalwaysrenderedhisnon-existenceimpossible,becauseitisimpossibleforanythingtobe,andnottobe,atthesametime.IfphilosophygoesbehindtheexistenceofGod,insearchofacausenecessitatinghisbeing,shewandersoutofherproperprovince.Wemaypermithertotracetherelationofcauseandeffect,as farasthatrelationis tobefound;butwhenshehasarrivedat theuncausedexistenceof the eternalOne,we should say toher,thusfarshallyougo,andnofurther.

TheeternityofGodhasbeendefined, existencewithoutbeginning,withoutend,and

without succession. Timewith us, is past, present and future; butGod's existence isbelievedtobeaperpetualnow.Thesubjectisbeyondourcomprehension;butitismostreasonable toconclude, thatGod'smodeofexistencediffers fromours,as it respectstime, aswell as space; and that, ashe exists equally at everypoint of space,withoutdivision of his immensity, so he equally exists at every moment of time, withoutdivision of his eternity. Possibly this may be intimated in the Scripture phrase,"inhabits eternity." (Isa 57:15) We dwell in time, a habitation with its variousapartments; and we pass from one to another in order; but God's habitation isundividedeternity.Our lifetimehas itsparts,childhood,boyhood,manhood,andoldage;butGod'slifeisasindivisibleashisessence.

GODISUNCHANGEABLE(Num23:19;Psalm102:27;Mal3:6;Heb1:12;Heb13:8;Jas1:17).

ThedoctrineofGod's eternity, and thatofhisunchangeableness, arenearlyallied toeachother;andifhiseternityexcludessuccession,itmustalsoexcludethepossibilityofchange.Unchangeablenessappliesnotonlytohisessence,butalsotohisattributes.His spirituality is ever the same, his omnipresence the same, and so of the rest.Hispurpose, also, isunchangeable; it is called "his eternalpurpose." (Eph3:11)He says:"Mycounselshallstand."(Isa46:10)Heissaid,inScripture,torepent;but,inthesamechapter(1Sam15)inwhichit is twicesaidthatGodrepented, it isalsostated:"Heisnotaman,thatheshouldrepent."Wecannotsupposethatthesacredwriterintendedtocontradicthimselfpalpablyinthecompassofafewverses.Inaccommodationtoourmodesofspeaking,Godissaidtorepentwhenheeffectssuchachangeinhisworkaswould,inhumanactions,proceedfromrepentance.Repentance,inmen,impliesgriefofmind,andchangeofwork.TheformerisinconsistentwiththeperfectionofGod,butthelatterisnot.Todestroytheworldbythedeluge,nomoreimpliedachangeinGodthan to create it at first.Each set effecteda great change,but inbothGod remainedunchanged. No other language could so impressively represent God's abhorrence ofman'swickednesstobethecauseofthedeluge,asthatusedbythesacredhistorian:"ItrepentedtheLordthathehadmademanontheearth,anditgrievedhimathisheart."(Gen6:6)

When we contemplate the shortness of human life, and the incessant change ofeverythingwithwhichwehave todoonearth,andofourselves,aswepass from thecradletothegrave,wemaywellexclaim,aswelookuptotheeternalandunchangeableGod, "Lord,what isman, that you aremindful of him." A sense of our comparativenothingness is eminently conducive to humility. A view of God's eternity andunchangeableness isnecessary to thedue exercise of confidence inhim. It is folly totrust inuncertainriches,andinthethingswhichperish intheusingof them;butwewisely put our trust in the livingGod.Themenwithwhomwe converse are passingaway;theconditionoflifeisperpetuallychanging;weare,inallourrelationstoearthlythings,asifwewereonthesurfaceofarestlessocean;butGodisasarockamidstthe

fluctuatingwaters; and,whilewe reposeunshaken confidence inhim, our feetstandfirmly,andwecanlookwithoutdismayonthetroubledscenearoundus.Menofagereceiveourreverence,andthecounselsoftheirlongexperiencearehighlyprized.WhowillnotreverencetheAncientofDays,theeternalGod;andwhowillrejectthecounselofHim"whosegoingsforthhavebeenfromofold,fromeverlasting?"(Mic5:2)

TheimmutabilityofGodhasbeenmadeapretextforrestrainingprayerbeforehim;butthisiswrong.Evenifthegivingorwithholdingoftheblessingsdesiredwereunaffectedby the prayer, there still remains sufficient reason for perseverance in offering thepetition. The devotional feeling is acceptable to God, and profitable to the soul. IfprayerwillnotbringGodtothesoul,itwillatleast,bringthesoultoGod.Amaninaboat,onadangerouswater,maybesavedbymeansofaropethrowntohimfromtheshore. When he pulls, though the rock to which the other end of the rope may befasteneddoesnotcometo theboat, theboatcomes to therock.Soprayerbrings thesoultoGod.

Butitisnottrue,thatthegivingorwithholdingoftheblessingdesiredisunaffectedbythepetitionpresented.ThoughGodisunchangeable,hisoperationchangesinitseffectonhis creatures, according to their changing character and circumstances.The samesun hardens clay and softens wax. Adam was in God's favor before he sinned; butafterwardswasunderhisdispleasure.Whenamanbecomesconverted,heisremovedfromunder thewrathofGod intoastateof favorwithhim,andall thingsnowworktogether for his good. In all this, God changes not. God has, in time past, bestowedblessings inanswertoprayer,andhisunchangeablenessencouragesthehopethathewilldosointimetocome.Hiswholeplanhasbeensoarranged,inhisinfinitewisdom,that many of his blessings are bestowed only in answer to prayer. The connectionbetween the prayer and the bestowment of the blessing, is as fixed by the divineappointmentasthatbetweencauseandeffectinnaturalthings.Theunchangeablenessof God, therefore, instead of being a reason for restraining prayer, renders prayerindispensable; for our weak petitions have their effect with God, according to hisimmutablepurpose;and,todenythepossibilityofthis,wouldbetodenytheefficacyofChrist'sintercession.

V.–Omniscience.

GODKNOWSALLTHINGS (Job37:16;Psalm147:5; Isa 42:9; Isa 46:9, 10; Acts1:24;Rom11:33;Heb4:13;1Jn3:20).

Intheirstupidity,menhaveworshipedgodsofwoodandstone,whichhavingeyes,seenot,andhavingears,hearnot;butthedeitythattheBiblemakesknown, isaGodofknowledge(1Sam2:3).Evennatural religion teaches that themaker andgovernoroftheworldmustpossessintelligence;andthedegradingidolatrywhichworshipedbirds,four-footedbeasts,andcreepingthings,wascontrarytoreason,aswellastorevelation.

TheMODEofGod'sknowledgewecannotcomprehend.Scriptureandreasonuniteinteachingthathisthoughtsarenotasourthoughts.Wederiveourbestconceptionofhisknowledgefromourownmentaloperations;butweoughttobecarefulnottothinkofhimasaltogethersuchanoneasourselves.Ashediffersfromallcreatures,inmodeofpresenceandofduration,sohediffers,inmodeofknowledge,fromallotherintelligentbeings.

God does not acquire knowledge after ourmode.We acquire knowledge of externalobjectsbymeansofourbodilysenses;butGodhasnobody,andnoorgansofsenselikeours.Welearnthelessobviousrelationsofthingsbyprocessesofreasoning,whichareoftentediousandlaborious,butGodhasnolabortoacquireknowledge,andsuffersnodelay inattaining it.All thingsarenaked,andopen tohiseyes (Heb4:13).We learnmuch by the testimony of others; but God is not dependent for knowledge oninformation received from any of his creatures. We obtain knowledge of our ownmental operations bymeans of consciousness; and, as this iswithout anyprocess ofreasoning,andnotbyourbodilysenses,orthetestimonyofothers,itmaygiveusthebestpossibleconceptionofGod'smodeofknowledge.All thingswhichheknowsarebefore his mind as immediately and completely as the states and operations of ourmindsarebeforeourconsciousness;butourbestconceptionsfallinfinitelyshortoftheincomprehensiblesubject.Astheheavensarehigherthantheearth,soarehisthoughtshigherthanourthoughts(Isa55:9).

Goddoesnotholdhisknowledgeinpossession,afterourmode.Thegreatstore-houseof our knowledge is memory, a wonderful faculty, with which the human mind isendowed.Without it, all knowledgewould pass from themind, as the image passesfrom a mirror, when the object producing it has gone by. But if God's duration iswithout succession, there is,withhim,nopast to remember; and thereforememory,withhimissomethingwhollydifferentfromwhatitiswithus.Hiswholemodeoflifedifferssowidely fromours, thatwecannotattributehumanfaculties tohim,withoutdegradinghisdivinity.

In our study of God's attributes, it is important to remember, at every step of ourprogress,thattheyareallincomprehensibletous.Weshoulddothis,notonlyforthesakeofhumility,buttoguardusagainsterroneous inferences,whichweare liable todraw from our imperfect conceptions of the divine nature. It is instructive to noticehowfartheelementsoftheseconceptionsarederivedfromwhatweknowofourownminds.NocombinationofsuchelementscanpossiblygiveusadequateconceptionsoftheeternalandinfiniteMind.EventheHolyScriptures,whichrevealGodtous,donotsupply the elementary conceptions necessary to a perfect knowledge of God. Theyspeak tohumanbeings inhuman language, and theknowledgewhich they impart issufficient for our present necessities, and able tomake us wise to salvation; but weshould remember, that human language cannot express to uswhat the humanmindcannotconceive,and,therefore,cannotconveyafullknowledgeofthedeity.

Much of human knowledge consists ofmere negations. Frequent exemplifications ofthisoccur inour studyof thedivineattributes.WhatGod's spirituality is,wecannotpositivelyknow;butweknowthat it isnotmatter.WhatGod'seternity is,wecannotcomprehendbut,inourlabortocomprehendit,westretchourpositiveconceptionofdurationtotheutmostpossibleextent,andatlengthseekreliefinthenegativeideas--without beginning, without end, without succession. These negations mark theimperfectionofourknowledge.God'sknowledgeisdirectandpositive,andheseeksnoreliefinthenegationsthatwefindsoconvenient.

Goddoesnotusehisknowledgeafterourmode.For theproperdirectingof actions,knowledgeisnecessary,bothofthingsactuallyexisting,andofthings,theexistenceofwhichismerelypossible.Outmindspossessboththesekindsofknowledgetoalimitedextent,andusetheminanimperfectmanner.Inthestudyofhistoryandgeographyweacquire knowledge of thingswhich are, or have been, in actual existence.Arithmetictreats of number, and geometry of magnitude; but these sciences do not teach theactualexistenceofanything.Byreasoningfromtheabstractrelationsandpropertiesofthings,ourmindsarecapableofdeterminingwhatwould,ormightexist,insupposedcases; and, by this process, our knowledge extends into the department of thingspossible.Thisknowledgeisnecessarytochoice;and,therefore,tovoluntaryaction.Ifbutonethingwerepossible,therewouldbenoroomforchoice;andwemustknowthethingspossible,beforewe can choose.Godhasperfect knowledgeof thingspossible,andthesedependonhispower.Hehas,also,perfectknowledgeof thingsactual,andthesedependonhiswill.Heknewhowmanyworldshecouldcreate,andhowmanykinds of plants and animals; and out of these he chose what worlds, plants, andanimals, shouldexist.According toourmodeof conception, theknowledgeof thingspossible precedes the will or purpose of God, and the knowledge of things actualfollowsit.Butwedarenotaffirmthatthereisanysuccessionofthoughtinthedivinemind.HowGoduseshisknowledge,incounsel,orinaction,wecannotcomprehend.

TheEXTENTofGod'sknowledgeisunlimited.Heknowsallthings;allthingspossible,andallthingsactual.Heknowshimselfperfectly,thoughunknownbyanyotherbeing.Theattributeswhichwelaborinvaintocomprehend,heunderstandsfully.Hisways,to us unsearchable, are fully known to him from the beginning of his works. Allcreatures are known to him, and everything that appertains to them: the angels ofHeaven,themenwhoinhabittheearth,andeverylivingthing,eventothesparrow,oryoung ravens, he knows, and carefully regards. The thoughts of the mind heunderstands,andthesecretsofeveryhearthefullysearches.

All events, past, present, or future, are known to God. Past events are said to beremembered by him; and he claims the foreknowledge of future events, challengingfalsegodstoacomparisonwithhiminthisrespect(Isa41:22).His foreknowledgeoffutureevents isprovedby thenumerouspredictionscontained in theBible thathaveproceeded from him. It was given to the Israelites (Dt 18:22), as a rule for

distinguishingatrueprophetoftheLord,thathispredictionsshouldbefulfilled;butaforeknowledge of future events could not be imparted to them from the Lord, if theLordhimselfdidnotpossessit.

ThemodeofGod'sforeknowledgewecannotcomprehend.Heseespresentthingsnotas man sees, and remembers the past not in the manner of human memory. It is,therefore,notsurprisingthatwecannotcomprehendthemodeofhisknowledge;andespeciallyofhisforeknowledge,inwhichweleastofall,resemblehim.Wehavesomeknowledge of the present and the past; but of the future we have no absoluteknowledge.Weknowcausesatpresentexisting,fromwhichweinferthatfutureeventswilltakeplace;butanabsoluteforeknowledgeofthesefutureeventswedonotpossess.Some cause, of which we are now not aware, may intervene, and disappoint ourexpectation.Thephenomenaofnature,whichweexpectwiththegreatestconfidence,suchastherisingof thesun,theoccurrenceofaneclipse,areforeknownonlyontheconditionthatthepresentlawsofnatureshallcontinuetooperate,withoutchangeorsuspension.ButtheAuthorofNaturemayinterpose,andchangethepresentorderofthings. On the supposition that God has a perfect knowledge of all the causes nowoperating;thattherearefixedlawswhichdeterminethesuccessionofevents;andthatGod perfectly understands these laws; we may comprehend that God can infalliblypredict things to come. No being but himself can interfere with the order of thingswhich he has established. This mode of foreknowledge we can, in some measure,conceive;butthesuppositionwhichitinvolves,thatalleventstakeplaceaccordingtoan established order of sequence, many are unwilling to admit. They maintain thateventsdependentonthevolitionsoffreeagents,donotsooccur;and,therefore,cannotbeforeknownafterthismanner.

Some, who adopt the view last mentioned, deny that God foreknows future events,dependent on human volitions. They nevertheless attribute omniscience to him, andunderstand it to be the power of knowing all things. They say that, as omnipotencesignifiesapowertodoallthings,withoutthedoingof them,soomnisciencesignifiesthepowertoknowallthings,withoutknowingofthem..Thereisclearlyamistakeherein language. As omnipotence signifies all power, so omniscience signifies allknowledge;andGoddoesnotpossessomniscience,ifhepossessesmerelythepowertoknow,withouttheknowledgeitself.Butitmaybequestioned,whether,accordingtothetheory,Godhaseventhepowertoknow.ThepowerofGodmighthaveexcludedsuchcontingencies from existence; but, after having opened the door, it is difficult tounderstandhowanypowercouldforeknow,whatthingswillenter,iftheyare intheirnatureunforeknowable.Butthestrongestpossibleobjectionliesagainstthetheory,inthat it is opposed to fact. God has predicted very many events dependent oninnumerablevolitionsoffreeagents,and,therefore,musthaveforeknownthem.Thosewhohaveadvocated this theory, in connectionwith theopinion, that thedurationofGod is aneternalnow,and that there is strictly speaking,neither foreknowledgenorafter-knowledge with him; fix narrow limits to the divine omniscience. If God's

knowledge isunchangeable, and ifhehasno foreknowledge of contingencies, he canhavenoafter-knowledgeof them.But thewholehistoryofmankind isdependentoncontingencies;beingfilledwiththem,andeventsdependingonthem.AllthismustbeablanktotheviewofGod.Menmayknowthishistory,anditmaybewrittenoutintenthousandvolumes;butGodknowsitnot,for,thoughhepossessesthepowertoknow,hehasdeterminednottoexerciseit.HowthenshallGodjudgetheworld?

Humanbeingshavetwomodesofknowingpastevents;one,bymemory;theother,byinferring their existence from the effects which have followed. Oneman remembersthat a house was burned down, having seen the flames of its combustion; anotherknowsthatitwasburneddown,becauseheseesitsashes.Inonemode,memoryrunsbackalongthelineoftime;intheother,reasonrunsbackalongthelineofcauseandeffect. The onlymode which we have of knowing future events, is by the reasoningprocess.WhetherGodhasamethod,analogous rather toourmemoryorperception,thantoourreason;itisimpossibleforustodetermine.Ifhehas,wecannotconceiveofit,becausethereisnothinglikeitinourselves;buttheabsenceofsuchapowerinus,bynomeansprovesitsnon-existenceinGod.Somehave imaginedthatGodlooksdownthevistaoftime,andseesfutureevents,asweseeatravelerapproachingwhenheisyetatadistancefromus.Butthecasesarenotanalogous.Weseethetravelercoming,nothavingcome;whatispresent,astotime,andnotwhatisfuture.Hisarrival,thefutureevent, we know only by a process of reasoning. The supposition is that God has animmediate perception of the future event, without any intervening process ofreasoning.Tosaythatheseesit,expressesthisfiguratively,butdoesnotexplainit.

The doctrine that there is no succession in the eternity of God, neither denies norexplainshis foreknowledge. 1. It doesnotdeny.Somehavemaintained that there is,strictly speaking,neither foreknowledgenorafter-knowledgewithGod; and thismaybe admitted, if foreknowledge necessarily implies succession of thought. But theforeknowledgewhichweattribute toGod, isnotknowledgeantecedent to somethingelseinthedivinemind,butknowledgeantecedenttotheeventforeknown.FromGod'sknowledgepredictionsof futureeventshaveproceeded.Suchknowledge, inahumanmind,wouldbe foreknowledge;and inhuman language this is itspropername.2. Itdoes not explain. The doctrine teaches that all times and events, past, present, andfuture,arealikepresenttoGod.TheoverthrowofBabylonbyCyrus,andthepredictionthereofbyIsaiah,arebothhistoricalevents;and,assuch,aresupposed tohavebeenalikepresenttothemindofGodfromthebeginningoftheworld.Now,thefactthattheoverthrowwas present to themind of God, could not be the cause of the revelationmade to the prophet, and of the prediction which followed; for according to thedoctrine,thepredictionwasalreadyasmuchpresenttothemindofGodastheeventpredicted; and therefore, its existencemust be asmuchpresupposed in the order ofcauseandeffect.Hence,toaccountforthis,oranyotherprediction,wearecompelledtoadmitthatGodhasamodeofforeknowledge,intothenatureofwhichthedoctrineoftheperpetualnowgivesusnoinsight.

Butwhy shouldwe indulgeourselves in vain speculations, or exhaust ourselveswithneedlessefforts?Wearelikechildrenwhowadeintotheocean,tolearnitsdepthbythemeasureoftheirlittlestature,andwhoexclaim,almostattheirfirststep,O!howdeep!EvenPaul,whenlaboringtofathomthissubjectexclaimed,"OthedepthoftherichesbothofthewisdomandknowledgeofGod!Howunsearchablearehisjudgments,andhiswayspastfindingout!"(Rom11:33)

IncomparisonwithGod's infinite intelligence,howlittle isallhumanknowledge!WehonorNewton,andothergiantsofintellectthathaveappearedintheprogressofourrace;buttheirhighestglorywas,toknowaverylittleofGod'sways.Leteverypowerofour minds bend before his infinite understanding, with deep humility and devoutadoration.Westudyourownminds,and find in themmuch thatwecannotexplain;andwhenweuse the littleknowledgeof themtowhichwecanattain, inour laboredefforts to understand something of God, an important part of its use consists inconvincing us that we cannot find out God, and that his thoughts are not as ourthoughts.

As intelligent beings, we may contemplate the omniscience of God with devoutadmiration; and as guilty beings, we should fear and tremble before it. He sees theinmost recesses of the heart. The hateful thoughts which we are unwilling a fellow-worm should know, are all known to him, and every thought, word, and deed, heremembers, andwill bring into judgment.How terrible is this attribute of theGreatJudge,whowillexposethesecretsofeveryheart,andrewardeverymanaccordingtohisworks,thoughunobservedorforgottenbymen!

Butwithalltheawewhichinvestsit,thisattributeoftheDivineNature,isdelightfultothepiousman.Herejoicestosay,You,God,seeme.Heprays,Tryme,andseeiftherebe anywickedway inme, and leadme into theway everlasting. Gladly he commitshimselftotheguidanceofhimwhohasallknowledge.Consciousofhisownblindnessanddarkness,he knowsnotwhichway to take, orwhat is best for him; but he putshimself,withunwaveringconfidence,intothehandsoftheomniscientGod.

VI.–Omnipotence.

GODISABLETODOWHATEVERHEPLEASES(Gen17:1;Job5:9;Jer32:17;Mt19:26;Rev1:8;Rev19:6).

Ourfirstideaofpower,isprobablyderivedfromthecontrolwhichwepossessoverourmuscles, and theusewhichwemakeof them, toproduceeffects on things aboutus.Ourlimbsandvoicebecometheinstrumentsofourpower;and, intheusingof themfor effecting our purpose, the notion of power arises. We transfer this notion, andincorporate it into the conception which we form of other intelligent beings like

ourselves; and it thus becomes an element in our conception of the deity. In thematerialworld,causesarefollowedbytheireffectsinamannersimilartothatinwhicheffects areproducedby themotionof our limbs; and thematerial causes are said tohavepower.Itisthuswespeakofthepowerofsteam,orofanengine.

We know well that our power is limited. Many things which we attempt we fail toaccomplish.Toconceiveofomnipotence,weintroduce,asinothercases,thenegativeidea,withoutfail.Thishowever,doesnotexcludetheideaofattempt,desire,orwill.ItderogatesnothingfromtheomnipotenceofGod,thathedoesnotaccomplishwhathehasnodesireorwilltoaccomplish.ItisimpossibleforGodtolie,ortodenyhimself;butthesearethingswhichhedoesnotpleasetodo,becausetheyareinconsistentwithhismoralperfections.Norwouldthedoingofthesethingsbeanyindicationofsupremepower. It is also true, that God cannot do things which imply contradiction inthemselves;as,tomakeathingtobe,andnottobe,atthesametime;tomakeacircletobeatthesametimeasquare,etc.If finitepowerfailstoaccomplishsuchthings,itfails not because it is finite, but because the things are impossible. No measure ofpower could come nearer to success. Impotence is as good as omnipotence foraccomplishingimpossibilities.

Weare filledwithawe in contemplating theomnipotenceofGod.Whenwehearthevoiceofhisthunderintheheavens,orfeeltheearthquakeunderthetreadofhisfoot,howdosolemnthoughtsofthingsdivinefillourminds!Fromtherendingcloud,andthequakingearth,letuslookbacktothepowerwhichbroughtcreationintobeing,andforward to thatdisplayofhispowerwhichweare towitnesson the lastday.Suchabeing,whowillnotfear?Ourmindsexercisetheirpowerthroughourbodies,towhich,therefore, the immediateexerciseof it is limited; forwe cannot addone cubit toourstature,ormakeonehairwhiteorblack.ButGodhaseverythingintheuniverseunderhis immediate and perfect control.He needs no instruments, nomechanical aid, noseriesofcontrivances;but,athiswillthethingisdone,whetheritbetheproductionofananimalcule,orthecreationofaworld.Atourwill,afingermoves;butatthevolitionofGod,aplanetislaunchedinitsorbit,withaforceofwhichthecannon-ballgivesbutaveryfaintconception.Hurricanes,whichsweeptheearth,and liftupthedwellings,andtheverybodiesofmen,intheair,havetheirpower.Theocean,whichsportswithmightyships,hasitspower.Thevolcano,whichburstsforthwithsuchawfulgrandeur,has itspower.Butwhenwehavecombined the forceofair,ocean,andsubterraneanfire,wemustmultiplyitbythenumberofsuchagencieswhichareoperating,throughall the worlds in the whole of God's vast empire, before we can begin to conceiveadequatelyofhisomnipotence.Lo,thesearepartsofhisways;butthethunderofhispower,whocanunderstand?(Job26:14)

VII.–Goodness.

GODISINFINITELYBENEVOLENT(Ex34:6;Psalm103:2-8;Zech9:17;Mt7:11;Lk

2:14;Lk12:32;Rom5:8;1Jn4:8).

God'sgoodness,asexercisedtowardshiscreatures,isoftenexpressedintheScripturesby the term love.Love isdistinguishedasbenevolence,beneficence,or complacence.Benevolence is love in intention or disposition; beneficence is love in action, orconferring its benefits; and complacence is the approbation of good actions ordispositions. Goodness, exercised toward the unworthy, is called grace; toward thesuffering, it is called pity, ormercy. The latter term intimates that the suffering, orliabilitytosuffer,arisesfromthejustdispleasureofGod.

Goodnessimpliesadispositiontoproducehappiness.Weareconsciousofpleasureandpaininourselves,andweknowthatwecan,tosomeextent,causepleasureorpaininothers. Continued pleasure is happiness; continued pain, misery. God is able toproducehappinessormisery,when,andtowhateverextenthepleases.Whichoftheseisitthedispositionofhisinfinitenaturetoproduce?

God'sgoodnessmaybearguedfromthemanifestationsof it intheworksofcreation.Theworldispeopledwithrationalbeings,capableofpleasure;andsourcesofpleasureareeverywhereprovidedforthem.Everysenseofeveryanimalisaninletofpleasure;and for every sense themeans of pleasure are provided.What God gives them theygather.Hisopenhandpoursenjoyments intotheirexistenceateverymoment.Whenwe consider the innumerable living creatures that are, at this moment, receivingpleasurefromtheabundantandvariedstoreswhichhiscreatingpowerhasfurnished;and when we reflect, that this stream of bounty has flowed incessantly from thecreationoftheworld,wemaywellconsiderthefountainfromwhichithasdescendedasinfinite.

ItdemonstratesthegoodnessofGod,thatthepleasureswhichhiscreaturesenjoydonotcomeincidentally,butaremanifestlytheresultofcontrivance.Foodwouldnourishwithoutthepleasureexperiencedineating.Wemighthavebeensoconstitutedastobedriventotakeitbyhunger,andtoreceiveitwithpain,butlittlelessthanthatproducedby the want of it. But God has superadded pleasure where it was not absolutelynecessary, and hasmade the very support of animal existence a source of perpetualgratification.

Itaddsgreatlytotheforceofthisargument,thatindicationsofmalevolentdesignarenotfoundintheworksofGod.Painis,indeed,oftenexperienced,butitneverappearstoresultfromanarrangementspeciallymadeforreceivingit.Thereisnoorganofourbodytowhichwecanpoint,andsay,thiswasspeciallydesignedtogiveuspain.

MereanimalenjoymentisnotthehighestthatGodbestows.Tohisintelligentcreatureshehasopenedanother source in the pursuit and acquisition of knowledge.Weneedknowledge,aswell as food;andwemightbedriven to seek itbyapainfulnecessity,

withoutderivinganypleasurefromit.Buthere,again,thebenevolenceoftheCreatorismanifested.Pleasureissuperaddedwhenweacquirenecessaryknowledge;and,whentheprogresshasreachedthelimitofournecessities,thepleasuredoesnotcease.Theintellectualappetiteisneversatiatedtoloathing.

ButGodhasmadeussusceptibleof farhigherandnoblerpleasure in theexercise ofvirtueandreligion.Tothishehasadaptedourmoralnature,renderinguscapablebothof the exercise and the enjoyment. For the exercise of virtue and religion, theconstitution of human society, and the various relations which we sustain in itsorganization,furnishabundantoccasion;andinthemoralsenseofmankind,andtheapprobationwhichvirtueextorts,evenwhenthetributeisnotspontaneouslyrendered,asourceofenjoyment isopened. In theproperexerciseofourmoralpowers,wearecapableof loving and enjoyingGod; and, therefore, of experiencing ahappiness thatinfinitelytranscendsallotherenjoyment.Thisoceanofinfinitefullness,thissourceofeternal and exhaustless happiness, gives the full demonstration of God's infinitegoodness. And this enjoyment, also, never cloys; but, with the progress, the delightincreases.

The doctrine of God's goodness, notwithstanding the abundance of its proofs, isattended with difficulties. Though rational beings are not furnished with organspurposelyprepared for the receivingofpain, theyhaveorgans for inflicting it,whichareunquestionably theresultofcontrivance.The fangsof serpents, and the stingsofinsects,areinstancesofthiskind;andtothesemaybeaddedthetalonsandtusks,orbeaks,withwhich carnivorous animals rend their prey.How is the existence of suchpain-inflicting contrivances to be reconciledwith the infinite goodness ofGod?Howcan we explain, in harmony with this doctrine, the suffering which animals endurefromtheviolenceofeachother,fromhunger,cold,anddisease?Aboveall,howcanwereconcile the innumerablemiserieswithwhichhuman society is filled, in every rankandconditionof life? IfGod is infinitelygood,why ishuman lifebegun inpain,andclosedinpain,andsubjecttopainthroughoutitswholecourse?

These difficulties are of too much magnitude to be overlooked. They perplex theunderstanding, and disquiet the heart; and, therefore demand a careful and candidconsideration.Thefollowingobservationsareoffered,toguardtheheartagainsttheirinfluence.

1.Admittheexistenceofthedifficultiesintheirfullforce,andwhatthen?Doesitfollowthat God is a malevolent being? Were he so, the proofs of his malevolence wouldabound, as those of his goodnessnowdo.We should everywhere find animal sensesadaptedtobe the inletsofmisery,andtheobjectsof thesesensesalladapted togivepain. Does it follow that God is indifferent whether his creatures are happy ormiserable? The numerous provisions which are made with a manifest reference toanimalenjoyment,forbidthissupposition.DoesitfollowthatGodiscapricious?This

conclusion is precluded by the fact, that what suffering there is in the world, runsthroughoutalongwithitsenjoyments;thehappinessandthemiseryareentwinedwitheachother,andformpartsofthesamesystem.Bysummingupthewhole,wediscoverthat animal life hasmore enjoyment than suffering, and that its pains are, in mostcases,incidental.Inourdailyexperience,blessingsarepoureduponusincessantly;andwhen suffering comes,we are often conscious that it arises from our abuse ofGod'sgoodness, and is, therefore, no argument against it. In many other cases, we findpresentsufferingconducivetofuturegood;andwehavereasontobelievethatitwouldalwaysbeso,ifweendureditwithaproperspirit,andmadeawiseimprovementofit.It becomesus, therefore,when sufferingsoccur, the beneficial tendency ofwhichwecannotdiscover,torememberthatwecomprehendbutaverysmallpartofGod'sway.Wehavefoundeveryotherattributeofhisnatureincomprehensibletous,anditoughtnottosurpriseusthathisgoodnessisso.

Thesufferingswhichweexperienceinourselves,orseeinothers,becomeanoccasionforthetrialofourfaith.Totheunderstandingofachild,thedisciplineofhisfathermayappearneitherwisenorkind.Indulgenceswhicharecravedmaybedenied;andtoilsandprivations,exceedinglyunwelcome,maybeimposed.Inthesecircumstances,itisthechild'sdutytoconfidewhereitcannotcomprehend.SoweshouldexercisefaithinthewisdomandgoodnessofourheavenlyFather,andbelievethathiswaysarefullofgoodness,evenwhentheyareinscrutable.Enoughofhisgoodnessisseenelsewheretosatisfyusofitsexistencewhenmysteryhidesitfromview.

2.ItcannotbeprovedthatanadmixtureofpainwiththelargemeasureofenjoymentwhichGodbestowsonhiscreatures,isinconsistentwithhisgoodness.Theinsectofaday,andthe immortalnear thethroneofGod,derivetheirenjoyment fromthesameinfinitegoodness. If theshort-lived insect shouldpass its fewhours in thesunbeamswithout pain, and should be annihilated without pain, the difficulty which nowembarrassesuswouldnotapplytoitscase.Itsexistence,filledwithenjoyment,wouldcorrespondwithournotionsoftheCreator'sgoodness;andthefiniteness,orverysmallmeasureof its enjoyment,wouldnotdisprove the source tobe infinite fromwhich itproceeds.Now, if a creatureof anotherkind shouldhaveenjoyments ahundred foldgreater, with an abatement of one measure of pain, its existence, on the whole, isninety-ninetimesmoredesirablethanthatoftheinsect.Shallwe,then,denythatthisexistenceproceedsfromthegoodnessofthedeity?Ifthepainformsapartofthesamesystemwiththepleasure,wemustattributethemtothesameauthor;andtheanimalthathasninety-ninemeasuresofenjoymentremaining,hasnomorerighttocomplainoftheabatementofonebytheenduranceofpain,thantheinsectsupposedwouldhavetocomplainof theabsenceofninety-ninemeasureswhich themore favoredcreatureenjoys. This considerationmay satisfy us that the presence of some pain, connectedwithafargreateramountofenjoyment,isnotinconsistentwiththedoctrinethatGodisinfinitelygood.

Furthermore,itisperfectlyconceivablethatpainitselfmay,insomecases,enhanceourpleasures,asrelieffromsufferingrenderssubsequentenjoymentmoreexquisite:and,in other ways, which we are unable to comprehend, pain may produce a beneficialresult.Inthisview,theexistenceofpaincannotbe inconsistentwiththegoodnessofGod.

3.Muchofthesufferingintheworldisclearlytheeffectofsin,andistobeconsideredaninflictionofdivinejustice.ThejusticeofGodclaimsscopeforitsexercise,aswellashis goodness. The goodness ofGod is infinite, if it confers happiness aswidely as isconsistentwith the other perfections of his nature. It is a favorite theorywith some,thatGodaimsatthegreatestpossibleamountofhappinessintheuniverse;andthatheadmitsevil,onlybecausetheadmissionofevilproducesintheendagreateramountofhappinessthanitsexclusionwouldhavedone.Accordingtothistheory,justiceitselfisamodificationofbenevolence;andthepainsufferedbyonebeing,isinflictedfromloveto the whole. But whether justice be a modification of benevolence, or a distinctattribute, its claimsmust be regarded; and goodness does not cease to be goodness,becauseitdoesnotoverthrowthegovernmentofGod,oropposehisotherperfections.

Somepersons attribute all the sufferingsof brute animals to the sinofman, but theScripturesdonotclearly teach thisdoctrine;andwehaveshownthat thepainwhichbrutes endure,maybe otherwise reconciledwith the goodness ofGod. That animalssuffer because ofman's sin, is clear in the crueltywhich they often experience fromhuman hands; but that all their sufferings proceed from this cause is not so clear.Unlesstheorderofthingswasgreatlychangedatthefallofman,hawkshadtheirclawsandbeaksfromthedaytheywerecreated,andusedthembeforemansinned,intakinganddevouringotherbirds for food;and, therefore,painanddeath, inbruteanimals,didnotentertheworldbythesinofman.Bruteanimalshave,onthewhole,ahappyexistence. Free from anxiety, remorse, and the fear of death, they enjoy, with highrelish,thepleasureswhichtheirCreatorhasgiventhem;anditisnotthelessagiftofhis infinitegoodness,because it is limited inquantity, or abatedby somemixtureofpain.

4.Itmaybe,thatGod'sgoodnessisnotmereloveofhappiness.Inhisview,happiness,maynotbetheonlygood,oreventhechiefgood.Heishimselfperfectlyhappy;yetthisperfectionofhisnatureisnotpresentedtous,inhisword,astheonlyground,oreventhechiefground,onwhichhisclaimtodivinehonorandworshiprests.ThehostsofHeavenascribeholinesstohim,andworshiphimbecauseofit;butnotbecauseofhishappiness. If we could contemplate him as supremely happy, but deriving hishappiness from cruelty, falsehood, and injustice, we should need a different naturefromthatwithwhichhehasendowedus,andadifferentBible todirectus fromthatwhichhehasgiven,beforewecouldrenderhimsincereandheart-feltadoration.Intheregulation of our conduct, when pleasure and duty conflict with each other, we arerequiredtochoosethelatter;andthisisoftenmadethetestofourobedience.Onthe

sameprinciple,ifawholelifeofdutyandawholelifeofenjoymentweresetbeforeus,that we might choose between them, we should be required to prefer holiness tohappiness. It thereforeaccordswith the judgmentofGodnot to regardhappinessasthechiefgood;andtheproductionofthegreatestpossibleamountofhappinesscouldnothavebeenhisprimeobjectinthecreationoftheworld.Wemayconcludethathisgoodnessisnotaweakfondnesswhichindulgeshiscreatures,andadministerstotheirenjoyment,regardlessoftheirconductandmoralcharacter.Itaimsattheirhappiness,butinsubordinationtoahigherandnoblerpurpose.Accordingtotheorderofthingswhichhehasestablished, it is rendered impossible for anunholybeing tobehappy,and this order accords with the goodness of God, which aims, not at the merehappinessofhisuniverse,butatitswell-being,inthebestpossiblesense.

Iftheseviewsarecorrect,themiserieswhichsinhasintroducedintotheworld,insteadof disproving the goodness of God, proceed from it, and demonstrate it. They aremeansusedbythegreatFatherofall,inthedisciplineofhisgreatfamily,todeterfromthegreatestofallevils.Preciselythisusethewisdomfromaboveteachesustomakeofhisjudgmentsandthreatenings;andwhentheseawfulmeanshavetaughtustheevilofsin,andhavebeenblessedtousasmeansofsanctification,wemayperceiveinthemamanifestationofGod'sgoodness.

5.ToinfertheinfinitudeofGod'sgoodnessfromiteffects,wemustviewthemintheaggregate.Theperfectionofhisjusticeappearsinitsminuteandpreciseadaptationtoeachparticularcase.Everypartofhisadministrationmust,whenbroughttothelineofrectitudeforcomparison,befoundtoagreewithitprecisely.Butas inestimatingthelengthofaline,wedonotexamineitsparts,sotheinfinitudeofGod'sgoodnessmustbe judgedfromtheaggregateof itseffects,aswe learn thepowerofGod,not fromasinglegrainofsand,butfromthewholeextentofcreation.

Tocomprehendthisvastsubject,weneedtheinfinitemindofGodhimself.Ineventswhich now appear to us dark and mysterious, the seeds of future benefits to hiscreaturesmaybewrappedup,whichwillbringforththeirfruithereafter,fortheuseofadmiringandadoring intelligences.Thepartsof the great systemare sowonderfullyadjusted to each other, that no finite being dare say that this is useless, or thatperniciousorhurtful.WhyGodhasmadepreciselysuchordersofcreaturesasinhabittheworldwithus,andwhyhehasappointedtothemtheirvariousmodesoflife,withtheadvantagesandinconveniencespeculiartoeach,wearewhollyunabletosay;and,ifweundertaketosaywhyhehasmadeanycreaturesatall,wemayassignareasonwhichwethinkweunderstand,butofwhich,inreality,weknowbutlittle.IftheunitedintelligenceoftheuniversecouldliftupitsvoicetoGod,asthevoiceofonecreature,andsay,"Whyhaveyoumademethus?"itwouldbedaringimpiety.Howunfittingthenforman,whoisaworm,toarraignthewisdomandgoodnessofhisMaker!

ThegoodnessofGodistheattributeofhisnature,which,aboveallothers,drawsforth

the affection of our hearts. We are filled with awe at his eternity, omnipresence,omniscience,andomnipotence;butwecanimaginealltheseattributesconnectedwithmoralqualitieswhichwouldrenderthemrepulsive.ButthegoodnessofGod,whileitisawfulandgrand,isatthesametimepowerfullyattractive.Itisthis,whenunderstoodinitspropersense,notasthemereloveofhappiness,thatrendersJehovahthepropercenterof themoraluniverse.It is thisthatattractstheheartsofallholy intelligencesnow inHeaven,and that isdrawing to thathighandholyplacewhateveronearth ismostlovelyandexcellent;andiftheheartsofanyrepelthiscenter,andrecedefurtherfrom it, they are "wandering stars, to whom is reserved the blackness of darknessforever."

VIII.–Truth.

GOD ISABEINGOF INVIOLABLETRUTH (Dt 32:4; Psalm 119:142; In 8:26;Rom3:4;Ti1:2;Heb6:18;Rev3:7).

ThetruthofGodincludesveracityandfaithfulness:veracityinhisdeclarationofthingsastheyare,andfaithfulnessintheexactfulfillmentofhispromisesandthreatenings.Men often err in their testimony frommistake of facts, and fail through inability tofulfillpromiseswhichtheyhavemadewithhonestintentions.TheomniscienceofGodrenders mistake with him impossible; and his omnipotence and unchangeablenessrender the fulfillment of his intentions certain. Truth, as a moral attribute, is theagreementofwhatisspokenwiththemindofthespeaker.Weneverchargemenwithwantofveracity,whentheyerrintheirtestimonythroughmeremistake;orwithwantof faithfulness, when they fail to fulfill their promises entirely from inability. God'stestimonyistrue,becauseitagreesperfectlywithhisviewofthings,andthatthisviewagreeswiththeactualstateofthings,results,notfromhistruth,buthisomniscience.Hispromisesaretruebecausetheyagreepreciselywithhisintentions;andthattheseintentions are exactly fulfilled, results from other attributes, as has been explained.Truthisunderstoodforthemostparttorefertosomethingspokenorwritten;butthetruthofGodmaybeunderstood, inawidersense, todenotetheagreementofall therevelations or manifestations which he has made of himself, with his mind andcharacter.

Because God's manifestations of himself are true, it does not follow that they arecompleteandperfect.HeshowedhisglorytoMoses;butitwasonlyapartofhisglorythatheexhibited,becauseMoseswasunabletobearthefulldisplay.Allmanifestationstohiscreaturesarenecessarilylimited;andtheyaremadeasseemsgoodinhissight.OurknowledgeofGod,whichisnecessarilyimperfectbecauseofourweakness,isoftenerroneous, through our misuse of the manifestations which he has made. So theheathenworld,whentheyknewGod,glorifiedhimnotasGod,butchangedthetruthofGodintoalie.

When men abuse the knowledge of God which they possess, and the means ofknowledgewhichhehasaffordedthem,itisnotinconsistentwithhischaractertogivethemup,inrighteousjudgment,totheirownhearts'lusts.Becausetheyreceivenottheloveofthetruth,Godshallsendthemstrongdelusions(2Thessalonians2:11),thattheyshould believe a lie. So Ahab desired a false prophecy, and his prophets desired togratifyhim,andGodgavehimuptobedeceived(1Kings22).Thisisexpressed,intheprophetic imagery of Scripture, by his sending a lying spirit into the prophets.Ahabwas deceived; but it was in spite of the true word of God, by the prophet whom herejected. Jeremiah complains that God had deceived him; but this, in the mostunfavorable construction that can be put on his language, amounts to nothingmorethananimpatientexclamationoftheprophet,underaseveretrial.

We can have no knowledge of God, except by the manifestations he has made ofhimself. When we receive these, however made, as expressing to us the mind andcharacterofGod,weexercisefaithinGod.Butwhenwecloseourunderstandingsandheartsagainstthesemanifestations,or,throughdisrelishofthem,misinterprettheminanymanner,weareguiltyof thegreat sinofunbelief,whichrejects the testimonyofGod,andmakeshimaliar.

IX.–Justice.

GOD ISPERFECTLY JUST (Job 34:12; Psalm 9:4; Psalm 92:15; Isa 38:17; Rom2:6).

Justice consists in giving to every one his due. It has been distinguished intoCommutativeandDistributive.CommutativeJusticeisfairdealingintheexchangeofcommodities,andbelongstocommerce.DistributiveJusticerewardsorpunishesmenaccordingtotheiractions,andappertainstogovernment.Ineitherview,justicerelatesto the distribution of happiness, or the means of procuring it, and presupposes aprincipleor rule towhich thisdistribution should conform, and, according towhich,somethingisduetotheparties.CommutativeJusticeregulatesthegivingofonemeansofenjoymentinexchangeforanother,soasnottodisturbtheproportionofhappinessallottedtoeach;butDistributiveJusticeriseshigher,andrespectstheveryallotmentordistribution of happiness, giving to one, andwithholding fromanother, according torule. It is in the latter sense only that justice is attributed to God. It implies theexistence of moral government; and it is the attribute which secures a faithful andperfectadministrationofthisgovernment.

Some have admitted another distinction, towhich the namePublic Justice has beengiven. This determines the character of God's moral government, and the rulesaccordingtowhichitproceeds.Itmayberegardedasaquestionofdefinition,whethertheexistenceandcharacterofGod'smoralgovernmentshallbeascribedtohisjusticeorhisgoodness.As thisgovernment tends to thegreatestgoodof theuniverse, there

appearstobenoreasontodenythatitoriginatesinthegoodnessofGod;andifitbeascribed to his Public Justice, that justice may be considered a modification of hisgoodness.

In themoral governmentofGod,menare regardedasmoral andas rational beings,and the amount of their enjoyments is regulated with reference to their moralcharacter.Thepreciseadaptationofthisistheprovinceofjustice.Intheblindnessofhumandepravity,menclaimenjoymentsasanaturalright,irrespectiveoftheirmoralcharacterandconduct.TheyrejectthemoralgovernmentofGod,andseekhappinessintheirownway.This is theirrebellion,andinthisthe justiceofGodopposesthem.Thisistheattributewhichfillsthemwithterror,andarraysomnipotenceagainstthem.ThemoralgovernmentofGodmustbeoverthrown,andthemonarchof theuniversedrivenfromhishighseatofauthority,orthereisnohopeofescapeforthesinner.Hewouldgladlyrushintothevaststorehouseofenjoymentswhichinfinitegoodnesshasprovidedandclaim themashisown,and rioton thematpleasure;but the swordofjustice guards the entrance. In opposition to his desires, the government of God isfirmlyestablished,andjusticeandjudgmentarethehabitationofhisthrone.Eveninthepresentworld,themanifestationsofthisgovernmentareeverywherevisible;anditisapparentthatthereisaGod,aGodofjustice,whojudgesintheearth;butthegrandexhibition is reserved for the judgment of the great day. Conscience now, in God'sstead,oftenpronouncessentence,thoughitsvoiceisunheeded;butthesentencefromthe lips of the Supreme Judge cannot be disregarded, and will fix the sinner's finaldoom.

AlthoughthereareheartssohardastobeunaffectedbyasenseofGod'sjustice,arightview of this awful and glorious attribute inspires that fear of the Lord which is thebeginningofwisdom.Anabidingassurance that a justGod sits on the throneof theuniverse,isindispensabletotheproperexerciseofpiety.

X.–Holiness.

GODISIMMACULATELYHOLY(Ex15:11;Lev11:44;1Sam2:2;Job4:18;Psalm5:4,5;Psalm22:3;Isa6:3;Hab1:13;Mt5:48;1Jn1:5;Rev4:8).

Goodness, truthand justice,aremoralattributesofGod.Holiness isnotanattributedistinctfromthese;butanamewhichincludesthemall,inviewoftheiroppositiontocontrary qualities. It implies the perfection of the assemblage;--the absence ofeverythinginitcontrarytoeitherofthepropertiesincluded.

Menareunholy.Even thepurestofmenhave their spots. It isuseful tocontrast thecharacterofGod,inthisrespect,withthatofmen.Itincreasesouradmirationandlove,adds fervor toourdevotion, incites toworshiphim in thebeauty of holiness, and toimitatehiminourcharacterandlives."Beyouholy,forIamholy."

XI.–Wisdom.

GODISINFINITELYWISE(Job4:18;Job36:5;Psalm104:24;Prov21:30;Rom11:33;1Cor1:25;1Tim1:17.

Knowledgeandwisdom, thoughoften confoundedby careless thinkers, aredifferent.Wisdomalwayshasrespecttoaction.Oursensesareaffectedbyexternalobjects,andperceptionsofthemariseinthemind,whichconstitutealargepartofourknowledge.We learn their properties and relations, and this knowledge, laid up in thememory,becomesavaluablestore,fromwhichwemaytakewhatmaybenecessaryforuse.Butitisinusingthisstorethatwisdomisexhibited.Whenimpressionsfromwithouthavestirred the mental machinery within, that machinery, in turn, operates on thingswithout.Itisintheout-goingsofthemindthatwisdomhasplace,andisconcernedinformingourplansandpurposesof action.Ourknowledgeandmoralprincipleshavemuch influence in directing our conduct, and that man is considered wise, whoseknowledgeandmoralprinciplesdirecthisconductwell.Wisdomisthereforeregardedas consisting in the selection of the best end of action, and the adoption of the bestmeansfortheaccomplishmentofthisend.

Godisinfinitelywise,becauseheselectsthebestpossibleendofaction.Whattheendiswhich Jehovah has in view in all hisworks,we cannot claim to comprehend. Thescriptures speak of the glory of God as the end of creation and redemption, andweseemauthorizedtospeakofthisastheendofallhisworks;butwhatisthefullimportofthephrase,"thegloryofGod?"Wesupposeittosignifysuchamanifestationofhisperfections,andespeciallyofhismoralperfections,asissupremelypleasingtohimself,andthereforetoallintelligentbeingswhoarelike-mindedwithhim.Butwearelostinthecontemplation.

God is infinitely wise, because he adopts the best possible means for theaccomplishmentoftheendwhichhehasinview.Increationhiswisdommadethemall(Ps104:24);andinredemptionhehasaboundedtowardusinallwisdom(Ephesians1:8).Heworksallthingsafterthecounselofhiswill(Ephesians1:11);andheiswiseincounsel.

ThewisdomofGodisanunfathomabledeep.Hiswayisinthesea,andhispathinthemightywaters.O thedepthof the richesbothof thewisdomandknowledgeofGod!(Rom11:33)Achildcannotcomprehendtheplansofasagestatesman;muchlesscanthewisestofmencomprehendtheplansoftheonlywiseGod.Weshouldeverbearthisinmindwhenweundertaketoinquireintothereasonsofthedivineprocedure.

The question,whyGodpermitted the entrance of sin into theworld, has baffled thewisdomofthewise.Asabeingofperfectholiness,hehatessinwithaperfecthatred.Havinginfinitepowertoexcludeitfromhisdominions,whydidhepermititsentrance?

AsthebenevolentFatherofhisgreat family,whydidhepermitsoruinousanevil toinvade it?Was there some oversight in his plan, some failure in the wisdom of hisarrangements, that rendered this direful disaster possible? As our faith is oftenperplexedwith these questions, such observations as the followingmay be of use toassistitsweakness.

1. Sin is in the world; and God is infinitely good and wise. The first of thesepropositionsexpressesafactofwhichwehavedailyproof,beforeoureyesandinourhearts;thesecondisanindubitabletruthofnaturalandrevealedreligion.Thoughwemaybeunabletoreconcilethesepropositions,theyarebothworthytobereceivedwithunwaveringfaith.Noman,inhisrightmind,candoubteitherofthem.

2.TheexistenceofsinisnottobeascribedtoweaknessinGod.Hecouldeasilyhavebarreditoutofhisdominions.Hemighthavedeclinedtomakemoralagents,andhavefilledtheworldwithcreaturespossessingnomoralfaculties,andthereforeincapableofsinning. Or, for anything that appears to the contrary, it was in his power to createmoral agents, and so confirm them in holiness from the first, as to render their fallimpossible.Or,ontheveryfirstappearanceofsininanyoneofhiscreatures,hemighthaveatonceannihilatedthetransgressor,andhavepreventedtheevilfromspreading,totheruinofhissubjects,orevenremaininginhisdominions.Ifwecan,foramoment,entertaindoubtonthispoint,hisperfectcontrolof theevil,nowthat ithasobtainedentrance into his dominion, is sufficient to confirm our faith. It has indeed entered.Andtheprinceofthepoweroftheairiscombinedwithhisnumerouslegions,togiveitprevalenceandtriumph.But,todestroytheworksofthedevil,thesonofGodappearedinhumannature.Hechosetheweaknessofthatnatureforthedisplayofhispower,incrushingtheheadoftheoldserpent.HenceChrististhepowerofGod.Inhisdeepesthumiliation, in the hourwhile hanging on the cross, he triumphed over his foe, andgaveproofofhistriumphantpower,bypluckingthethief,whoexpirednearhim,fromtheveryjawsofdestruction.Thecrossexhibitsthebrightestdisplayofomnipotence.

3.TheexistenceofsinisnotinconsistentwiththejusticeofGod.Itistheprovinceofjusticetopunishthesinner,butnottoannihilatehissin.Justice,inthewidesenseinwhichitiscalledPublicJustice,andcoincideswithGoodness,willbeconsidered,initsrelationtothissubject,inthenextobservation;but,initsordinarysense,itsupposestheexistenceofmoralgovernment,andmoralagents,and,therefore,thepossibilityoftransgression.Lawsaremadewith reference to the lawless anddisobedient; and thecivil rulerwouldbe armedwith the sword in vain, if there could beno evil-doers towhomhemightbeaterror.Justicedoesnotpreventtheentranceofsin,butfindsinitanoccasionforitshighestexercise.Thisattributeisdisplayedawfullyandgloriouslyinthepunishmentofoffenders.OnseeingthedestructionofAntichrist,andthesmokeofhistormentascendingupforeverandever,theinhabitantsofHeavenarerepresentedas saying: "Alleluia; for the Lord God omnipotent reigns." (Rev 19:6) It is in theexerciseofhispunitivejusticethattheyunderstandhisgovernment,andwhereforehe

isseatedonthethrone.Justiceandjudgmentarethehabitationofhisthrone.

4.Theexistenceofsin isnot inconsistentwith thegoodnessofGod.Even thosewhoexplaingoodnesstobetheloveofhappinessforitsownsake,andunderstandutility,ortheproductionofhappiness,tobethefoundationofvirtue,donotconcludethatGod'sgoodnessmust necessarily excludemoral evil from the world. On the contrary, theysuppose thathewill overrule the evil so asultimately toproduce a larger amountofhappinessintheuniverse,thanwouldhaveexistedhadmoralevilneverentered.Ifthisbe taken as a mere hypothesis, until it be disproved, it will be sufficient to answerobjections; and the hypothesis cannot be disproved by a mind incapable ofcomprehending the infinite subject. If God's goodness aims at the well-being of theuniverse,ratherthanatitshappiness,anotherhypothesis,impossibletobedisproved,maybemade,thatGodoverrulestheexistenceofsinsoastoproducemostimportantmoralbenefits.Whatthesemaybe,wecannotbeexpectedtounderstand;butofonebenefit,atleast,wecanformaconjecture.AsGod'smoralperfectionsarethegloryofhischaracter,sohismoralgovernmentisthegloryofhisuniversalscheme;anditmay,therefore,havebeenpleasingtohisinfinitemindtopermittheentranceofsin,becauseitgaveoccasionforthedisplayofhisjusticeandmoralgovernment.Itmayaccordbestwithhis infinitewisdom,toconfirmhisobedientsubjectsinholiness,notbyphysicalnecessity,butbymoralinfluence;andthedisplayofhisjusticeandmoralgovernmentmustbeamost importantmeans for theaccomplishmentof thisend.Howcould theintelligencesthataretoexpandforeverinthepresenceofthisthrone,havethosemoralimpressions which are necessary to the perfection of their holiness, if they shouldforeverremainignorantofhisjustice,andhatredofsin?Incontemplatingthissubject,itisimportanttokeepinview,thatGod'sgoodnessistobeestimatedbyitsaggregateeffect.Asincludingtheloveofhappiness, itprovidesenjoymentsforhiscreatures: inthislife,innumerableandeverpresent,thoughnotinfinite,orunmixed;andinthelifetocome,whateyehasnotseen,orearheard,ortheheartofmanconceived.Thismassofenjoymenthehasnotthrownbeforehiscreatures,thateachmaysecuretohimselfwhathecan;butinfinitejusticeguardsthedistributionofit.TheruleofdistributionisthatwhichPublicJustice,orGod'sgoodness,consideredastheloveofwell-being,hasprescribedintheestablishmentofhismoralgovernment.Infinitegoodnesssecuresthegreatestpossiblegoodfromhisuniversaladministration,whileperfectjusticeregulatesallthedetailsoftheadministration,inbeautifulharmonywiththegranddesign.

5.AlthoughtodoevilthatgoodmaycomeisreprobatedinGod'sword,yet topermitevil,whichheoverrulesforgood,accordswithhismethodofprocedure.Itissaid:"Thewrath of man shall praise you, and the remainder of wrath you shall restrain." (Ps76:10) In this it is clearly implied that a portion of the wrath is unrestrained, orpermitted, and is overruled for good. Paul asks, "What if God, willing to show hiswrath, andmakehis power known, enduredwithmuch long-suffering the vessels ofwrath fitted to destruction?" (Rom 9:22) Endurance and long-suffering is thepermissionof thecontinuanceof theevil;and thedisplayofGod's justiceandpower

thereby, ismanifestly supposed in theApostle'squestion.ThecrucifixionofChrist, adeedperpetratedbywickedhands,waspermittedbyGod.HewasevendeliveredbythedeterminatecounselandforeknowledgeofGod.Thiseventhasbeenoverruledtogoodinconceivablygreat.Whymaywenotsupposethatitaccordedwithinfinitewisdomtopermit the entranceof sin,with a view to the glorious schemeof redemptionby theblood of Christ? Christ crucified is the wisdom of God. In his cross, the power,goodness, justice, and wisdom of God, are harmoniously and gloriously displayed.WhilewegloryinthecrossofChrist,wedonotforgetthattheenemiesofthecrossaretoperish.Mournfulasthefactis,ourheartswillfullyapprovethesentencewhichwillbeexecuteduponthemwhenweshallhearitpronouncedbythelipsoftherighteousjudge.SuchwasthebenevolenceofPaul'sheart,thathewaswillingtolaydownhislifeforthesalvationofsouls;yetsooverpoweringwashissenseofChrist'sclaimtotheloveofeveryhumanheart,thathedidnothesitatetoexclaim:"IfanymanlovenottheLordJesusChrist,lethimbeanathema.Maranatha."(1Cor16:22)Ifitaccordedwithhisloveofsouls topronounce this imprecation, itwillaccordwith thebenevolenceofGod topunish the enemies of Christ with everlasting destruction from the presence of theLord,andfromthegloryofhispower.Ifourmindsnowfailfullytoapprovetheawfulsentence,itisbecauseweinadequatelyconceivethegloryandlovelinessofChrist.

Itshouldfilluswithjoy,thatinfinitewisdomguidestheaffairsoftheworld.Manyofitseventsareshroudedindarknessandmystery,andinextricableconfusionsometimesseems to reign. Often wickedness prevails, and God seems to have forgotten thecreaturesthathehasmade.Ourownpaththroughlifeisdarkanddevious,andbesetwith difficulties and dangers. How full of consolation is the doctrine, that infinitewisdomdirectseveryevent,bringsorderoutof confusion, and lightoutofdarkness,and, to thosewho love God, causes all things, whatever be their present aspect andapparenttendency,toworktogetherforgood.

Conclusion.

The doctrine concerningGod harmonizeswith the affections of the pious heart, andtendstocherishthem.ThemoralnatureofthosewhodonotloveGod,demonstrateshisexistenceandtheirobligationtolovehimandconsequently,theirnatureisatwarwithitself.Thereisaconflictwithin,betweenconscienceandthedepravedaffections.Themoral principle is in theunrenewedheart, overrunwithunholypassions; anditcannot be duly developed, until the affections are sanctified.When, by this change,harmonyhasbeenproducedintheinnerman,allthatiswithinwillharmonizewiththedoctrineconcerningGod.Themind,initsproperandhealthyaction,joyfullyreceivesthedoctrine,andfindsinGodtheobjectofitshighestlove.ThepiousmanrejoicesthatGodexists,andthathisattributesarewhatnatureandrevelationproclaimthemtobe."WhomhaveI inHeavenbutyou?Andthere isnoneuponearth that Idesirebesideyou."(Ps73:25)

The doctrine concerning God not only harmonizes with inward piety, but tends tocherishit.If lovetoGodexistswhenheisbutpartiallyknown, itwill increaseasourknowledgeofhimincreases.AsthepiousmanstudiesthecharacterofGod,thebeautyandgloryofthatcharacteropentohisview,andhisheartisdrawnouttowardsitwithmoreintenseaffection.Withsuchsoul-ravishingviewsthePsalmisthadbeenfavored,whenheexclaimed,"OGod,youaremyGod;earlywillIseekyou:mysoulthirstsforyou,my flesh longs for you in adry and thirsty land,wherenowater is; to see yourpowerandyourglory,soasIhaveseenyouinthesanctuary."(Ps63:1,2)

TheloveofGod,whichisincreasedbyatrueknowledgeofhim,isnotamerefeelingofgratitude forblessingsreceived.ManypersonstalkofGod'sgoodness,andprofess tolovehim,whohavenopleasureincontemplatinghisholinessandjustice,andtowhomthese are unwelcome attributes. When such persons stand before him in the lastjudgment,thereisreasontofearthattheywillfindhimtobeadifferentGodfromthatwhich they loved and praised on earth. Love to the true God is love to the God ofholinessandjustice,theGodinwhomeverymoralperfectionisunited;andifourloveisofthiskind,weshalldelighttosurveythegloriesofthedivinecharacter,and,apartfrom all views of the benefits received from him, shall be enamored of his essentialloveliness.

ThelovetoGodwhichincreasesbyatrueknowledgeofhim,ispervadedwithadeep-felt reverence for his character. The familiar levity with which he is sometimesapproachedandaddressed,bynomeanscomportswiththeawfulexhibitionsofhimselfwhichhehasmadeinhisworksandinhisword.Theywho,whiletheyprofesstolovehim,havenosolemnsenseofhisinfinitegrandeurandholiness,haveyettolearnthefearofGod,whichisthebeginningofwisdom.ThetrueknowledgeofGodwillrectifythisevilintheheart.

The true love of God is accompanied with humility. When we are absorbed in thecontemplationofthehumanmind,wemaywellbefilledwithadmirationofitspowersandcapacities.Butlately,itroseintobeing,fromthedarknessofnonentity,asparksofeebly glimmering, that an omniscient eye only could perceive its light. In the shortperiodwhichhasintervened,ithasgraduallyincreasedinsplendor,andhasprobablyastonishedtheworldbyitsbrilliance.Whatwasoncethefeeblestrayof intellect,hasbecomeaNewton,aLocke,aHoward,oraNapoleon.Andwhenweconceiveof thisimmortalmind,ascontinuingtoexpanditspowersthroughoutaboundlessfuture,weare ready to form a high estimate of human greatness. Butwhenwe remember thatman,whateverheis,andwhateverheiscapableof,isacreatureformedbythehandofGod,andendowedbyhimwithallthesenoblefaculties;whenweconsiderthat,withallhisadvancementthrougheternalages,hewillforeverbeasnothing,comparedwiththeinfinitudeofGod;andwhenwelookbackintopasteternity,andcontemplateGodasexisting with all this boundlessness of perfection, ages of ages before our feebleexistencecommenced;wemaywellturnawayfromalladmirationofhumangreatness,

andexclaim,"Lord,whatisman,thatyouaremindfulofhim?"

ButthestrongestincentivetohumilityisfoundincontrastingourdepravitywithGod'sholiness.Nobleasthehumanintellectis, it isruinedbyitsapostasyfromGod.EverydepravedsonofAdam,whohasstudiedtheattributesofGod,andhasattainedtosomeknowledgeofhisimmaculateholiness,maywellexclaimindeephumility,"Woeisme!Amanofuncleanlips;formineeyeshaveseentheKing,theLordofhosts."(Isa6:5)

ThetrueknowledgeofGodgivesconfidenceinhim.Inviewofhistruth,welearntoputunwaveringtrustinthemanifestationsofhimselfwhichhehasmade,andthepromiseswhichhehasgiven,forthefoundationofourhope.Therearetimeswhenthegoodmanloseshissensibleenjoymentofthedivinefavor,andwhentheswordofjusticeappearspointedathisbreast;but even then,with the trueknowledgeand loveofGod inhisheart,hecansay,"Thoughheslayme,yetwillItrustinhim."

ThedoctrineconcerningGodwhichtheBibleteaches,confirmsitsclaimtoberegardedasthewordofGod.

Thisdoctrine, aswehave seen, ispreciselyadapted toman'smoralnature, and callsforththemoralandreligiousprincipleswithwhichhisCreatorhasendowedhim,intotheir best and noblest exercise. If viewed apart from his relation to God, man, thecreature so wonderfully endowed, is an enigma in the universe; but the doctrineconcerningGodsolvesthemystery.Thetendencyofthisdoctrinetoexertasanctifyinginfluence,attheveryoriginofallhumanfeelingandaction,demonstratesthatitcomesfromGod.Hewho experiences its sanctifying power on his heart, has a proof of itstruththatnotingelsecangive.Forthisdoctrine,wearechieflyindebtedtotheBible.Here God, who has dimly exhibited himself in his works, comes forth in a directcommunication,andlikethesunintheheavens,makeshimselfvisiblebyhisownlight.Ifthereligiousprinciplewithinusactedasitought,thedoctrineoftheBiblewouldbeaspreciselyadaptedtousasthelightofthesunistotheeye;andweshouldhaveasthoroughconviction that theGod of theBible exists, aswe have that the sun exists,whenweseehimshiningforthwithallhissplendorinthemid-heavens.

TheproofthattheBibleisthewordofGod,willaccumulateaswemakeprogressinourinvestigationofreligioustruth.Wehaveadvancedonestep,byour inquiries into theexistenceandattributes ofGod; and the glory of theBible-doctrine concerningGod,has shone on our path with dazzling brightness. Let us continue to prosecute ourstudies,guidedbythisholybook;andifweopenourheartstothesanctifyingpowerofits truth, we shall have increasing proof, in its influence on our souls, that it comesfromtheGodofholiness.

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