arguing, if we should speak of fallen angels as the creatures of God, and leave the reader to suppose that he made them what they now are, without taking in the consideration of their wilful apostacy; something very plausible might be adduced either against the dealings of God with them; or against the scriptural doctrine concerning them. If it would not have been consistent with all the divine perfections, to have left the whole of the fallen human race, without a Redeemer, or the means of escap'ing," the wrath to come:" then, it must be repeated, the whole plan of redemption, and all its component parts, concerning which the sacred writers speak almost in rapturous language, of "the praise "of the glory of his grace," of "love that passeth

knowledge" " of the riches of his glory, &c," was in fact nothing more, than a provision due to us, which could not have been honourably withheld. "The ministration of condemnation is glorious;" though the "ministration of righteousness," and "of the Spirit, exceeds in glory." There would indeed, in our case, have been no display of pardoning mercy and saving grace, any more than there is, in the Lord's dispensations towards fallen angels: and had he not, either in the case of fallen man, or in some other instance, displayed this glorious and endearing attribute; it might have been supposed, that the perfection of his justice and holiness, excluded the possibility of shewing mercy to rebels and enemies. This is then the grand display of the divine glory in the gospel, "a just God and a "Saviour:" but this glory implies, that he might

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consistently have withheld, what he now imparts "to the praise of the glory of his grace:" or he might have selected other objects, for the display of his glorious mercy and grace; and have glorified his justice in punishing men, according to their deservings. The word arbitrary here again occurs: and again, language is used, which either implies, that the conduct of God, in leaving any of our race, without the means of salvation, cannot be justified; or that the most ignorant heathens may be saved by the light of nature, without the gospel; directly contrary to the eighteenth article of our church.

P. cclix. 1. 27. If any, &c." The appearance of inconsistency may be owing to our partial or prejudiced minds; or our scanty information, or our mistaken notions. Nothing can be true, as to the divine appointments, which is really inconsistent with the moral perfections of God: but almost every part of revealed truth appears to numbers, inconsistent with them; some, to one description of men, and some to another. "The preaching of the cross "is foolishness to them that perish." Some argue against the history of the creation, and the fall of man; others against the dealings of God, with the Egyptians, Canaanites, Amalekites, &c: others contend in like manner against the future and eternal punishment of the wicked; others against the mystery of the Trinity, the Deity of Christ, the atonement, regeneration, justification by faith, and salva

If any inconsistency with these perfections appears in any proposed system, we need not hesitate to pronounce the system false and groundless."

tion by grace: but all under the supposition, that the doctrine, or dispensation, against which they contend, appears inconsistent with the divine perfections, or with some of them. But is this reasoning conclusive? Man is a child, an ignorant, erring creature; he mistakes appearances for realities, in every thing. Man is a sinner, a party concerned, under the dominion of self-love; and, as a criminal, in self vindication, must be tempted to think, that the dreadful sentence of the Judge, appears too rigorous, or even unjust. Who is there among us, that has lived many years in the world; and not seen through the delusive appearances which once imposed on him? We have still our prejudices, undis covered by us; for if we once discovered them, they would cease to be our prejudices. "To the law "and to the testimony:" he who refuses to believe the express and plain testimony of God; because to his partial and purblind reason, it appears inconsistent with some divine perfection: believes in his own reasonings, and not in the word of God; and refuses to believe God, if his own understanding will not vouch for the truth of what he says. And the less he hesitates to pronounce the doctrine, or system,' which he cannot prove to be unscriptural, false, and 'groundless; the less of the humility and docility of a little child is manifested.

P. cclx. 1. 2. The known, &c.' The attributes

The known attributes of God, collectively taken, as they are declared in Scripture, and manifested in the works of • Creation, can alone guide us to truth, in our disquisitions con'cerning his designs in the formation of man; and the exclusive

of God, however made known, are not exclusively our guides, in these disquisitions: for his express declarations also must be attended to; concerning what he has done, and what he will do; and concerning the motives and objects of his decrees and dispensations. "The Lord made all things for "himself; yea, even the wicked for the day of evil.” "That in the ages to come, he might shew the ex"ceeding riches of his grace, in his kindness towards "us through Jesus Christ." "To the intent, that "now unto the principalities and powers, in heavenly "places might be known by the church the manifold "wisdom of God; according to the eternal purpose, "which he purposed in Christ Jesus our Lord.”2 The historical part of scripture, as far as the divine

⚫ consideration of a single attribute, has been the common source of difference of opinion among the learned upon this interesting subject. Divines seem to argue concerning the Deity, from * what they observe to take place among men. It is indeed true, " that we too often see those, whose lot it is to govern their fellow-. 'creatures, exercise their power in utter contempt of every prin

ciple of justice and mercy: others we see studious only to act ⚫ according to the rigid rules of justice, without attending to the 'calls of mercy: a few we may see yielding to the momentary 'impulse of compassion, without regarding the claims of justice: ' and even the wisest and most conscientious of men are frequently at a loss to devise the means of acting in strict con,, formity both to the essential laws of justice, and to the milder ' dictates of mercy. All this necessarily belongs to the nature of a frail and imperfect being; but the Deity, whose way's are not as men's ways, is entirely free from every defect and limitation I of this kind. With Him there is no opposition, no clashing,

no difficulty. His dispensations are the result of the concurrent operation of his perfect attributes."

conduct is concerned, illustrates the information given concerning the perfections of God; and the doctrinal and preceptive part of the sacred oracles give us instruction, concerning a variety of particulars, in which we should otherwise have remained ignorant, or have been bewildered in error. "The "law entered, that the offence might abound; but " where sin abounded grace did much more abound."' We should scarcely have discovered this end, which God proposed, in giving the law, by abstract reasonings on his moral perfections.

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P. cclxi. 1. 9. It, &c." "The law is holy, just, and "good:" and its awful sentence is most righteous; and this, apart from redemption; which indeed was intended to render the rich mercy of God consistent with his glorious justice, in the salvation of sinners, The words compatible with his mercy,' may be compared with those of the apostle on the same subject. "To the praise of the glory of his grace, wherein "he hath made us accepted in the beloved. In

Rom. v. 20.

It, (Redemption) vindicates the justice of God, by making every one who disobeys his laws, liable to death and punishment; ' and it is compatible with his mercy, inasmuch as it provides the ' means of avoiding the punishment due to wilful disobedience. This is not done by a capricious revocation of the sentence pronounced, by an unconditional offer of pardon, or by any weak or inadequate compromise. A full satisfaction and complete atonement for the sins of the whole world are found in the precious blood of the eternal and only-begotten Son of God; but ' even this sacrifice, inestimable as it is, and universal as it may 'be, does not necessarily procure salvation for men; much re'mains to be done by themselves, before they can have any share in the benefits of their Redeemer's death'