faith upon their conduct will be either inconsiderable or prejudicial. Thus men "think that God "is altogether such a one as themselves,"" and a self-flattering carnal religion is substituted for the humbling, holy, and spiritual gospel of Christ. 24 The different ideas which men form of God, whilst the scriptural character of him is overlooked, result from the various dispositions and propensities, which they derive from constitution, education, and habit. The voluptuary will imagine, with a certain dissolute monarch, that God ' will not damn a man for taking a little pleasure in an irregular manner:' nor can the ambitious warrior, or covetous oppressor, be convinced that the supreme Being will demand a strict account of all the blood shed, or the injustice committed, in their respective pursuits. The speculating philosopher may imagine a Deity too dignified to notice the conduct, or too clement to punish the crimes, of puny mortals; at least he will suppose him very favourable to the self-wise, and such as are superior to vulgar prejudices, however he may act towards debauchees and sanguinary tyrants. Thus men's ideas of God are framed according to their own prevailing propensities: and then those ideas of him reciprocally tend to form their characters and influence their conduct, both with respect to religious duties, and in the common concerns of life. These observations suffice to shew us the reason, why "the world by wisdom knew not God;" and to prove, that it is impossible in the very nature of things for a fallen creature to know him, except by revelation, and by faith appropriating the instruction thus vouchsafed; for self-love and carnal affections will so bias the mind, as to defeat the design of the most patient investigation, and to deduce erroneous conclusions from the most accurate and, apparently, most impartial reasonings upon this subject; except as they are conducted with a constant regard to the revelation which God has made of himself. Thus the Jews knew not the God whom they zealously worshipped: they totally mistook his character, and therefore despised and rejected "the effulgency of his glory, and the express "image" of his invisible perfection; and they hated and persecuted, most conscientiously, his spiritual worshippers. Would we then know God, in a saving and sanctifying manner, we must not "lean to our understanding," nor "trust "in our own hearts;" we must not resort to the schools, or sit at the feet, of renowned philosophers, ancient or modern: but we must apply to the word of God himself, that we may thence learn, in humble teachableness and implicit faith, what we ought to think of his perfections, and of xv. 21-24. xvi. 2, 3. 1 John viii. 54, 55. their glory and harmony; remembering that "his testimony is sure, making wise the simple:" and likewise, that "no man knoweth the Father, save "the Son, and he to whomsoever the Son will "reveal him."" If then we carefully "search the Scriptures," we shall find that this subject constitutes a principal part of their contents; and that there are two ways in which the Lord makes himself known to us: 1. By express declarations:-and 2. By his works and dispensations, as illustrating and exemplifying such declarations. A few hints on each of these will constitute the remaining part of this Essay it being chiefly intended to assist the serious student of the Scriptures, in profitably considering this important subject, as he proceeds with his daily researches. I. We consider the Lord's express declarations concerning himself. There is a majesty in the passages of holy writ, that relate to the natural perfections of God, which vastly exceeds whatever is admired as sublime in pagan writers. Jehovah speaks of himself, as "The high and lofty One, who inhabiteth eternity." "Heaven "is his throne, and the earth his footstool." "The "heaven of heavens cannot contain him." "All "nations before him are as nothing; they are "counted to him as less than nothing, and vanity." 'Matt. xi. 25-30. "From everlasting to everlasting he is God;" "the Almighty, the all-sufficient God." "His "wisdom is infinite." "There is no searching of his understanding:" "He knoweth all things.' "He searcheth the hearts of all the children of "men; he knoweth their thoughts afar off.""There is no fleeing from his presence." "The light and darkness to him are both alike." "He "dwelleth in light inaccessible; no man hath seen 66 or can see him.” "He doeth what he will in "the armies of heaven, and among the inhabitants "of the earth." "His is the kingdom, and the power, and the glory for ever;" "He is most "blessed for evermore;" for "with him is no "variableness or shadow of turning." These and numberless other declarations, expressly and emphatically ascribe eternity, self-existence, omnipresence, omnipotence, omniscience, immutability, incomprehensible greatness and majesty, and essential felicity and glory in full perfection, to the Lord our God. But the instructions of Scripture do not materially differ from the deductions of reason on this subject, or at least from what it approves and allows. It is therefore principally to be observed, that such an infinite Agent can, with most perfect ease, superintend the affairs of the universe, whether vast or minute: whereas some philosophers have supposed, that such would be either a degradation or an encumberance to him; thus virtually ascribing to him imperfection, and attempting to deprive him of his throne, as if he were not qualified to fill it!-It is, however, a consideration of peculiar importance, that infinite power, knowledge, and greatness, if they could subsist without infinite truth, justice, and goodness, would be terrible indeed beyond conception, yet not at all adorable or amiable; and these natural perfections do not so properly constitute any part of the divine character, as they define and describe Him to whom that character belongs. Accordingly, we continually read in the sacred Scriptures, that Jehovah" is righteous in all his ways and holy "in all his works," "He is," not only, "God of knowledge," but "by him actions are "weighed." "A God of truth, and without iniquity; just and right is he." 66 66 a "Shall not the Judge of all the earth do right?" for "he is of purer eyes than to behold evil." So that he is declared to be both infinitely holy in his nature, and unalterably righteous in his government of the world: for "God is jealous, and the Lord re vengeth; the Lord revengeth and is furious; "he will take vengeance on his adversaries.""We are indeed told by speculating men, that such expressions are only an accommodation to human infirmity, and that there are no such passions in the divine nature: and if such remarks were intended merely to direct our interpretation of them, Nah. i. 2-6. · |