considered; yet it is but finite, and therefore is infinitely less than the perfect, adequate knowledge of an infinite being. Creatures may have the true knowledge of God; they may know something of him, and what they know may be agreeable to the truth; but this is infinitely short of comprehending his being, or any of his attributes and perfections. This plain truth may well be improved to teach us modesty in our inquiries about God; and shew us the arrogancy and folly of those who refuse to believe any thing respecting the existence, character or works of God, which cannot be comprehended. Such, while they are valuing themselves, for their own reasoning abilities, are acting a most unreasonable part. How unreasonable are they who doubt of the being or any of the perfections of God, only because they cannot fully understand and comprehend how they can be. For if there be a God clothed with infinite perfection, he must be incomprehensible. They who will not believe in a God whose being and manner of existence are beyond their comprehension, must certainly have no true God; for what they reject, is essential to the true God; and were there nothing incomprehensible, it is certain there could be no God.

The moral perfections of God are next to be considered; or what the scriptures say of his moral character. As this is of the greatest importance to be known, we may be sure it is very clearly discovered, and precisely stated in divine revelation, whatever mistakes men may make about it, and however they may differ in their sentiments concerning those divine attributes. We have therefore the greatest reason and encouragement to search the scriptures with attention and care, and upright and honest hearts, that we may find the knowledge of God, in this part of his character.

The following general observations may be made concerning the moral perfections of God, before they are considered more particularly.

1. The infinite excellence, beauty and glory of God, consist wholly in his moral perfections and character. Infinite greatness, understanding and power, without any rectitude, wisdom and goodness of heart, if this were possible, would not be desirable and amiable; but

worse than nothing, and infinitely dreadful. Therefore they who do not understand the true moral character of God, and discern the excellence and glory of it, have not the knowledge of God; his real amiableness and glory are hid from them. And this being true of all whose moral character is wholly evil, and who have hearts altogether opposed to the moral perfections of God, they are represented in the scriptures as not knowing God. "He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him."* "He that loveth not, knoweth not God; for God is love."+

2. The moral character and perfection of God consists in his HOLINESS. Holiness comprehends all that belongs to his moral character, and does not consist in any particular attribute, distinct from any other moral perfection. The holiness of God is his goodness, wisdom, justice, truth and faithfulness, &c. It consists in these, and cannot be distinguished from them. Therefore they who have considered holiness as a distinct attribute of God, and have attempted to describe it as distinguished from goodness, wisdom, &c. do not appear to have any distinct, clear ideas, and to be able to give any satisfactory or intelligible definition of it. It does not appear that the scriptures warrant any such distinction; but there the holiness of God means the goodness of his moral character in general. And we find that when it is applied to men, it denotes a virtuous moral character and conduct, and comprehends every thing morally good, even every branch of moral excellence. And should any one attempt to define the holiness of a man, as distinct from goodness, his love to God and his neighbour, his humility, righteousness and temperance, he not only would have no scripture warrant for it; but must run himself into the dark, and be altogether un intelligible to himself and others.

3. The whole of true holiness, or the moral excellence and perfection of God, is comprehended in LOVE, or goodness, by whatever names it may be called. Where there is no love or goodness of heart, there is nothing morally good; and where this love or goodness is, there ⚫ 1 John ii. 4. † Chap. iv. 8.

in mere speculation, or that knowledge or understanding, which may be without any rectitude or goodness of disposition or heart. Satan, who has no moral goodness, has no wisdom. He does not discern and propose any good end, but the contrary; and is devising and pursuing methods to accomplish his evil designs. Therefore, however clear and right his speculations may be in some instances, and though he may be very subtil and cunning, he has no wisdom, and no true discerning in things of a moral nature; but all his proposals, designs and pursuits, are directly the reverse of wisdom. They are consummate folly and madness. Therefore the scriptures speak of wisdom, as a moral excellence; yea, as including all moral rectitude; and perfectly opposed to all folly or moral evil; and a wise and understanding heart, in the scriptures, means a moral excellence depending on the disposition of the heart, and not consisting in any knowledge and speculations which are consistent with a corrupt and evil heart. Of this every one who has attended to the Bible, must be sensible; it is therefore needless to produce passages here to prove it. This true wisdom is called light, in the scriptures; in which sense God is said to be light, and to dwell in light. "God is light, and in him is no darkness at all."

Wisdom and goodness, or benevolence, are not to be considered as distinct, and the former as independent of the latter. Where there is no benevolence there is no wisdom; for where benevolence or goodness is not, there no good end is proposed and pursued, or discerned. It is benevolence alone that seeks the highest general good, and proposes and pursues the best end; and where this is not, the true good is not discerned, and therefore the best end is not proposed, sought, or perceived. This therefore gives or contains all the light and discerning there is in true wisdom. If we have a just idea of benevolence or goodness of heart, and know what that is, we have an idea of true wisdom, the latter being necessarily included in the former. This will be evident to every one who considers and understands what benevolence is, and what is true wisdom; so that no farther proof of this point will be needed. This is agreeable to what is said in the scriptures of

benevolence and wisdom. There love or benevolence is represented as being or containing all that light and knowledge which is in true wisdom; and that where this love is not, there is not any degree of this light and discerning. "Every one that LOVETH, knoweth God. He that loveth not, knoweth not God. He that saith he is in the light, and hateth his brother, is in darkness even until now. He that loveth his brother, abideth in the light: But he that hateth his brother, is in darkness, and walketh in darkness." Here love is said to be, or imply, all that light and discerning which is of a moral nature, in which true wisdom consists; therefore love is wisdom. Love is true light and discerning, and this is true wisdom. Love is the true knowledge of God, or implies it, and is essential to it. And in the knowledge of God true wisdom consists. "If thou incline

thine ear unto wisdom, and apply thine heart to understanding-thou shalt then understand the fear of the Lord, and find the knowledge of God: For the Lord giveth wisdom."*

Moreover, the scriptures teach us that wisdom, considered as proposing and pursuing a good end by the best means, consists in love. There it is said, "The fear of the Lord is the beginning of wisdom. The fear of the Lord is the beginning of knowledge: But fools despise wisdom and instruction." And unto man he said, "The fear of the Lord, that is wisdom, and to depart from evil, is understanding." By the fear of the Lord, is evidently meant, true piety, or obedience to God, in keeping his commandments; which consists wholly in love, love to God and our neighbour. This, it is said, is true wisdom, and is the beginning of wis dom. There is no wisdom where there is no love 'to God, and wisdom begins in this, and this is wisdom itself. Therefore, according to the scriptures, love is wisdom and understanding. Agreeable to this, all true virtue and moral rectitude, which consists in love, is called wisdom, in the Proverbs of Solomon, and through the Bible; and the contrary is called folly: And the

former is called understanding and knowledge, the latter darkness and ignorance.

Hence it appears, not only that wisdom is moral rectitude and excellence, and a moral perfection of God; but also that it is nothing more than benevolence or goodness, and is included in it; so that when it is said God is love, his wisdom is asserted, as well as his goodness; because love or goodness, is wisdom itself.

2. Justice or righteousness belongs to the moral character of God. This denotes in general the perfect and infinite rectitude of his will, in opposition to all injustice or unrighteousness. The scriptures constantly ascribe this to God, as essential to the perfection and glory of his character, as every one must be sensible who is acquainted with the Bible. "He is the rock, his work is perfect: For all his ways are judgment: A God of truth, and without iniquity, JUST AND RIGHT IS HE." "The Lord is righteous in all his ways."

Righteousness often has a very extensive meaning in the scriptures, and seems frequently to be used to express the whole of the moral character and glory of God, or his moral rectitude in general; as it is also often used to express the moral character of a man who is conformed to God, or true holiness. "Put on the new man, which after God is created in righteousness and true holiness." Here righteousness and true holiness seem to mean the same thing, and the latter, truc holiness, is put as exegetical of the former; because righteousness, expresses the whole of moral rectitude, both in God and the creature. "Blessed are they who hunger and thirst after righteousness," that is, true holiness. But the instances of righteousness being used in the scriptures in this extensive sense, as including all moral goodness, are too many to be particularly mentioned here. Every one who has read the Bible knows that the words just and righteous are commonly used to denote that moral character, rectitude and holiness, by which good or holy men are distinguished from others. To be righteous, is to be right according to the rule, the holy law of God, the standard of all moral rectitude; and therefore must include universal holiness.