good. Evil is abhorrent to him. "The good Lord" in the operations of his bounty must, in an equal manner, be contemplated. "He is good and doeth good." "Evil shall not dwell with Him." "His loving-kindness is good." His wisdom and power are beheld ministering to the purposes of his good-will: that good-will is seen in perfect conjunction with his holiness, justice, and truth. He does only what "seemeth him good." In recording that all which He has made is very good, he attests not only the good of a general happiness, but the good of a fitness and a desert honourably assimilated to Himself. "He is holy in all his works," and "all his works praise him.”

We must not, therefore, conceive of this goodness, though it is too often described in such manner, as a necessary effect, an involuntary excess and overflow, an unconscious spontaneity. The principle of the goodness is essential: its operation is dependent on immediate will. "Whatever the Lord pleased, that did he in heaven, and in the earth, in the seas, and all deep places." Let us think of his creative power as of that which might, or might not, be exercised, and as of the most benevolent design. "Thou hast created all things, and for thy pleasure they exist, and are created." These are the "blessings of goodness."

Complacency. This is the disposition which dwells in the mind of the Former of all things to delight in whatever he has done. His works are great, and reflect back upon him, in proportion to their kind and purpose, all his different perfections. The pleasure which He has connected with the device of wisdom and the sway of power in the breast of his creatures, may, in some unapproachable sense and degree, be not unknown to him amidst his blessedness and for its augmentation. The satisfaction which rises in our spirit upon the accomplishment of any plan or thought most immeasureably above any enjoyment which that plan or thought can of itself suggest, may only be according to a law written on our nature in imitation of a deep original affection of the Infinite Mind. He taketh pleasure, it may be on these grounds, in the productions of his skill and energy. They not only are the transcripts and monuments of His glory,-there was the ineffable secret of triumph in this exercise of his attributes

and this embodiment of his designs. The earth stands up before Him! It was in idea ever present to Him, but he has now caused it to burst forth in reality. He exults over its countless capacities for pleasure. It is one vast arrangement for happiness. Chiefly, as the abode of intelligent creatures, does He hail its subserviency to their highest good. He made it to be an altar of perpetual sweet incense whose odours might breathe to heaven. He constituted it for a palace of joy in which He might dwell among his creatures for ever. The complacency of His mind over it is seen in his unwearying attention. He has not abandoned it whatever may have been its estrangement from its proper use. He would not destroy it. He carries on in it a great remedial and corrective system. He forgets not its final intention. "Of Him, and through him, and to him are all things." And as His purpose of moral government and holy ascendancy is evolved, we learn that he delights not in brute strength and sordid exploit,—“the strength of the horse or the legs of a man,"-"I am the Lord which exerciseth loving-kindness, judgment, and righteousness, in the earth; for in these things I delight, saith the Lord."

This Love not only includes goodness and complacency but, as it now exists, and is now revealed, it takes the form of "the kindness and philanthropy of God our Saviour."* This supposes certain dispositions of favour towards sinful men. It is a case, so far as we know, of strict limitation. There has not been, we may presume, any other. We know that there are fallen creatures besides ourselves. For their restoration, we are assured, no means have been, or shall be, provided. Ours is the astonishing exception. It is necessary that these dispositions of favour should be defined.

Forbearance. This is not security from punishment,-it still is imminent and due,-but such delay that, if it be improved, the punishment may be wholly averted.

Grace. This opposes every idea of claim or worth in them to whom it is extended, regarding only their total demerit.

Mercy. This contemplates simply moral obnoxiousness and liability, or guilt, meeting it with acts which may remove it; as, Tit. iii. 4. “ Οτε δε η χρηστότης και η φιλανθρωπία.” κ. τ. λ.

also, by influences that may subdue the depravity from which that exposure to punishment, or that guilt, could alone arise.

Compassion. This concerns itself with the misery and ruin which sin entails; and furnishes, in the room of these evil consequences, peace, and joy, and hope: everlasting consolation and eternal life.

Now in dwelling upon Divine love in this order of its particular affections and operations, some important doctrines of Scripture must be maintained.

God is Love, contemplated in Trinity. For the expression of this love, the fact of that mystery is made known to us. The Father, the Son, the Spirit, manifest it as distinctly and as unitedly as they subsist and as they relate to each other in those coequal and consubstantial persons. "Behold, what manner of love the Father hath bestowed upon us"! "Ye know the grace of our Lord Jesus Christ." "The love of the Spirit." "He that sitteth on the throne." "The Lamb in the midst of the throne." "The seven-fold Spirit before the throne." All we know is this: Such is the Godhead. The Infinite Essence thus declares itself as unity never can be otherwise distinguished, and as distinction can never be otherwise united. And in this awful originality of being and entity there dwells, there inheres, this perfect love.

God is Love, regarded in Covenant. A purpose is revealed as reigning in the Uncreated Mind which supposes engagements and stipulations. The Father seals the Mediator. Jesus is sent. The Holy Ghost is given. There is inauguration into office. There is subordination of trust.

ones.

The Elohim are the sworn
God is in Christ. He is in
The Comforter is the Spirit

The Head of Christ is God. the Father and the Father in him. of Christ. He sends Him from the Father, even the Spirit of truth, who proceedeth from the Father. By solemn decree and oath is this covenant confirmed.

God is Love, engaged in special Redeeming Acts. To save the sinner He has not only to will. An immense arrangement must be contrived and established to give that will efficiency. The redemption of the soul is most precious and most difficult. It can be saved, but merely because with God all things are possible.

He only can save it by means absolutely infinite. There must be the predestination of the Father's love, his gift of its objects into the hands of Christ, his laying up of grace in Him for them, before the world began. It is He who justifies and sanctifies in supreme authority, though mediately by other agency. To Him the redeemed church must be presented and the kingdom of the present dispensation be restored. There must be the incarnation and sacrifice of the Son, his meritorious intervention and advocacy, his reign over all things for the protection of those committed to him, and his coming to judge the quick and the dead. He is Surety and therefore Priest, Prophet, King. We are justified by his blood. We are conformed to his image. These are His " sure mercies." He is our peace, our hope, our life. There must, also, be the work of the Spirit on all these hearts. He enlightens, convinces, sanctifies, strengthens, witnesses to our adoption, fills us with unearthly joy, and becomes the first-fruits and the earnest of our heaven. Is not all this, this whole system, its every thought, intention, stage, bearing, issue,--one conduct and pursuance of love?

Though we feel that objection may be alleged against the anticipatory character of these remarks, we justify this character, inasmuch as they were required to be made in some or other stage, and little of rhetorical decorum would be gained by a manner more enigmatical and veiled.

A necessary conception of Divine love is, that it is the love of God primarily to Himself. Self-love in the creature is not criminal, but is the rule of loving his fellow. If the creature be sinful, then the self-love is sinful. He loves himself better than others. Having ceased to love God with all his mind and strength, which proper self-love would always have dictated, in setting up his will against the Divine law, he is a hater of Him. It is, therefore, announced as the worst feature of evil, that men should be lovers of their own selves. But God can alone love perfectly that which is God. There is no other object deserving of that love. If He loved the creature better than himself he would prefer an inferior attraction. He would love them whom he chargeth with folly more than infinite wisdom,-those who cover

their faces before His glory more than that glory. It would be not only a derogation. It would be sin. The standard of all moral greatness would be abased. Another will than the will which is good and perfect would be consulted. Another end than the end which is comprised in not living to ourselves would be introduced. The love which postponed divine excellence and claim to that which was less worthy, must involve whatever was less worthy in proportionate injury. What is congenial, what is lawful, what is susceptible, for God to love fully, justly, save His own nature? For if God is love, we enquire, love of what? Say, of being. He is the fountain of life. Say, of excellence. He is the reason, the glory, the judge, of all virtue. It is by His Self-love that all the activities of his far-beaming and outworking benevolence are informed and ruled.

1. The original law illustrates this truth by presuming that He is love.

For if this be "the first and great commandment, Thou shalt love the Lord thy God with all thy heart," then those qualities are to be found in Him which should be thus esteemed. We cannot be compelled to love. Every emotion claims its proper excitement. The hoary mountain and the sylvan glen, the palm and the lily, produce their corresponding impressions. We can only feel awe of greatness, gratitude for favour, confidence in truth. The appropriate counterparts must exist to awaken the kindred sentiments of the soul. Since He is love, our thoughts and passions ought to be reflected on him in love. But His being embraces this quality in an infinite degree. He is "altogether lovely." The correlative affection must consequently be of the utmost intensity, "all our strength and all our mind.” But as the Object is religiously presented to us, the reciprocated emotion must be religious. He is to be contemplated in what He is, as well as in what He has done. Our spirits are drawn towards Him,—we delight ourselves in God. Our most intimate yearnings have found their rest and hold. Our heart is fixed. Love is sublimed to reverence; is the strength of faith; gazes through the eye of hope; rejoices; endures; offers itself up in adoration; glows in zeal; sings with the joyful lips of praise.