The disposition of the Most High to inflict punishment, and his actually inflicting evil on his creatures, as a testimony of his displeasure at sin, and to vindicate his own character, is often called vengeance in the scriptures; and is represented by his taking or executing vengeance, and being avenged on his enemies. And in this view he is frequently called, The mighty and terrible God, with whom is terrible majesty, & c. If God were not disposed to punish his creatures for their rebellion against him, and never did inflict evil on any for their sin, vengeance or vindictive justice could not be ascribed to him, nor would there be any thing terrible in his character; which would be an imperfection, and inconsistent with infinite benevolence or goodness, as has been shown. Therefore they who form notions of a love and goodness, in which there is no wrath and vengeance to punish enemies, nor any terrible majesty ; and ascribe such love to God, have conceptions of his moral character which are essentially wrong, and very dishonourable to him.

VII. It appears from what has been said, and from reason, as well as scripture, that the moral perfection of God, or the divine holiness, consists in one most simple, pure, uncompounded, unchangeable act; though to accommodate it to our imperfect way of conceiving, it be divided into parts, and a number of attributes, and called by different names, as it is exercised in different views and towards various and opposite objects.

Benevolence or goodness is mercy, grace, compassion, patience, long suffering, &c. And the same benevolence is wisdom, justice, truth, faithfulness, complacence, displeasure, anger and wrath, in different views, and as it respects different objects.

VIII. Absolute, uncontrollable sovereignty may be considered as included in the moral character of God. This is the same with omnipotent love or goodness; benevolence doing whatever it pleases, infinitely above any control or obligation to any other being. Omnipotence is indeed a natural perfection; but benevolence, clothed with omnipotence, or doing what it pleases, is the essence of God's moral perfection, and if we leave out the idea of this sovereignty, we shall have not only an imper

fect, but a wrong view of divine benevolence. Indeed, if we should conceive of divine sovereignty, as some seem to have done, as consisting in God's doing what he will, merely because he will, and without any possible reason why he wills thus, rather than the contrary, this would be so far from a moral perfection, that it would be no perfection; but infinitely undesirable and unbecoming the Most High, representing him rather as an almighty despot and tyrant, than an infinitely wise and good being. Though God does what he pleases, and is infinitely above all obligation or control by creatures; yet he has a good reason for all his determinations, and always wills that which is most wise, and the dictate of infinite rectitude and goodness. It is most agreeable, desirable, and of infinite importance, that infinite goodness and wisdom should be sovereign goodness, that is, above all possible control, or obligation to creatures, which is inconsistent with its doing what it pleases, or with God's "fulfilling all the good pleasure of his goodness." All the friends of God who can confide in his goodness, wisdom and righteousness, must be pleased with this sovereignty, and rejoice that he is above all control, doing whatever he pleases, through all his dominions, and "working all things according to the council of his own will :" And the idea and ac knowledgment of the sovereignty of God attends all their views and pleasing sense of his moral character. This is the same with rejoicing that the Lord God omnipotent reigneth, which all good beings are represented to do; for to be under the least control, or involuntary obligation, is inconsistent with reigning, which consists in doing whatsoever he pleases. When it is said, however, that God reigns above all obligation to any, which is inconsistent with his doing what he pleases, it is not meant that he can in no instance be under obligation to his creatures. He may enter into voluntary obligation, by promise and covenant; for it may be truly said, that what God has promised he will do, he is obliged to fulfil. But all must be sensible that this is not in the least inconsistent with the most perfect sovereignty, as it has been now described.

IX. God is independently, infinitely and unchangeably happy. And this may be considered as included in his moral perfection and character, and depending upon it for his happiness is not properly a natural, but a moral good, and consists in moral exercises and enjoyment. If God were not benevolence or love, he would not be happy; but his infinite greatness, understanding, &c. would render him infinitely miserable; therefore his moral character is essential to his felicity, and he is blessed forever, because he is unchangeably holy: And his happiness is a holy happiness. This attribute of God is essential to complete his infinitely glorious character ; and is most pleasing and delightful to all his true friends; and their benevolence or good will to God is gratified and expressed in seeing and rejoicing in his infinite, unchangeable, independent felicity and blessedness; and adding their hearty amen to it, as St. Paul did when he spoke of it. "Who is over all, God blessed forever, Amen."

Here it must however be observed, that when it is said God is independently happy, it is not meant that he takes no pleasure in his works of creation and providence, or delight in the holiness and happiness of his creatures; so that he would be as completely happy, were there no holy and happy creatures and no creation; for this is contrary to the scriptures, which represent God as pleased with his own works, and creating all things for his own pleasure; and as delighting in his holy creatures, and in exercising loving kindness, judgment and righteousness in the earth. So that it is not strictly true, that creatures add nothing to the enjoyment or happiness of God, even his essential happiness; and that he would have been as completely blessed forever, as he really is, had there been no creatures, which has been too often asserted, even in solemn addresses to God. Though the creation, with all its attendants and eternal consequences, be essential to the infinite happiness of God, and he could not have been so happy without it, this does not suppose him in the least dependent on creatures for his happiness, or for any thing else; for the creation is absolutely, perfectly, and in all respects, dependent on him; being only an emanation from his

infinite fulness; and he is as independent of his creatures, as if they never had existed, and he took no pleasure in them. Nor is this inconsistent with the eternal, unchangeable happiness of God; for he from eternity perfectly enjoyed the creation, and every event that will take place to all eternity, without any change or succession of past, present and future, with respect to himself.

The scriptures, indeed, speak of God as repenting that he had made man, and being grieved at his heart, which, when spoken of man, denote uneasiness and pain; but these expressions concerning God cannot reasonably be understood as meaning any such thing; and only denote that the great wickedness and misery of man are so contrary and displeasing to the holiness and goodness of God, that were he a man, or his goodness as limited and imperfect as that of man, it would be very grievous to him, and make him repent that man ever existed. And these words are doubtless wisely chosen, as best suited to convey this idea to us, and gives us a proper sense of the exceeding wickedness and misery of man in the sight of God; even so as to render his existence infinitely worse than nothing, should things take their natural course, and not be checked and overruled by infinite power and wisdom. If God speak to men, he must speak after the manner of men.

REFLECTIONS.

FROM the view we have now taken of the evidence of the existence of God, and his character and perfection, we may infer the following things.

1. What is meant by seeing God, or a true sensibility of his being and character. God is infinite power, knowledge, goodness, wisdom, justice and righteousness, unchangeable, eternal, every where present. Το see God, is to have some proper discerning and sense of all these and so as to make suitable impressions on the mind. And as the human mind is infinitely unequal to an adequate, comprehensive view of God; and cannot, at once, see all that it is capable of seeing, we view this infinite whole, by parts, and may sometimes attend to infinite power, more particularly, or to wis

dom or goodness, and have a more affecting, pleasing sense of those, than of other perfections, though not excluding them. A discerning sensibility of any thing in God, is seeing him.

II. We hence learn what a foundation and source there is in the being and perfections of God, for the complete and eternal happiness of those who know and love him. In God there is every thing that is agreeable and desirable to an infinite degree, and no possible blemish or defect; nothing that can be in the least disagreeable, to a mind of a right taste and disposition. His whole character is superlatively beautiful, bright and excellent, and it is impossible it should be properly discerned and understood, without giving the most noble and highest kind of enjoyment! And perfect discerning and love of this infinitely excellent and glorious being, accompanied with an assurance of his love and favour, must be the most perfect and highest kind of happiness of which we are capable, or can have any conception. In this view, the truth and propriety of our Saviour's words appear in a striking light. this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent." And as this infinitely excellent and glorious object is unchangeable, eternal and infinite, he whose happiness consists in the knowledge and enjoyment of him, must have not only a perfect and unfailing, but also an increasing happiness; for as the object of his knowledge and love is infinite, there is a foundation for an endless progression or increase of knowledge and love, which is the same with an endless increase of enjoyment and happiness.

"And

III. We hence learn the amazing folly, wickedness and misery of those who are displeased with the divine character and real enemies to it. This is true of all those who dislike the laws of God, and are unwilling to be under his government, and obey him; for the government and laws of God are all like himself, and an expression of his own character.

There can be no greater crime, than direct opposition to God, and hatred of him, disaffection to his existence