power. Every thing being his, his happiness necessarily consists in giving rather than taking from others; his glory, in the beneficent use of what cannot be augmented.

2. The possessor of finite power may lose what he has; and thus he becomes suspicious, jealous; guards himself; is armed against enemies, and always ready to try his strength in warfare. Not so with the Possessor of infinite power; he cannot lose, and cannot therefore be jealous, suspicious. Secure in his own unassailable might, he cannot anticipate by wrong the suspected wrong of another.

3. The finite being has his pleasure to seek; passions to indulge; tastes to gratify; plans of aggrandizement and enjoyment to prosecute. With these, the ease, comfort, success, possessions, of other men may interfere; and therefore he is induced to trample on them. This is the history of a large part of human injustice. But not so with the Almighty. Passion is not his; self-gratification he is above; and the plans which he pursues are such as shall promote, not abridge, the well-being of his creatures.

4. With man, the question of power becomes the great and all-absorbing consideration, to which every thing else does, and must, give way, at whatever cost to others. But not so with God. Being infinite and impregnable, his care never can be to sustain his power, but only to use it. Never tempted, therefore, by a sense of weakness to do wrong, he can seek only to do right; and his rectitude will be as complete as his dominion is immovable.

ness.

A similar course of remark satisfies us that the possession of infinite power must be accompanied by perfect goodThe infirmities and temptations which lead man to sin, cannot reach the throne of Heaven. They overthrow the tendencies to kindness and truth in frail man; but they cannot touch the mind which has no frailty and knows no fear.

In goodness, we comprehend benevolence and mercy. Benevolence, even in man, has often been seen carried to that extent that only failure in power limited it; and we cannot imagine that in the Deity it should stop short of the power. If we can conceive that even man, embarrassed as he is by various hinderances and imperfections, yet shall exercise benevolence up to the measure of his ability, then we doubt not that infinite power, which knows nothing of hinderance or imperfection, shall find exercise in infinite benevolence.

And as to mercy; - what prevents a finite being from the exercise of mercy? Compassion is amiable; pity is praiseworthy; to forgive is sweet. Why does it seem otherwise to finite man? Because of his weakness. His weakness joins with his self-desire of his own ease and good, and he will not have mercy on others for fear he shall thereby wrong himself. He is slow to forgive, and prefers to revenge, because he thinks that by his forgiveness his adversary would get the advantage of him. But so it cannot be with God. Infinite power leaves nothing to be desired or feared; and mercy may be abundant and forgiveness free, and yet no divine right jeoparded, no advantage gained over the Sovereign of the universe. It is only weakness that tramples on the fallen, or revenges itself on the wrong-doer.

It is sometimes said, that the Deity cannot pardon, in any proper sense of that merciful word; since to do so would interfere with the established laws of the universe, and would prove an encouragement to their violation. But this is reasoning too closely from the analogy of human governments. They are founded in weakness; the divine government is founded in power; and therefore there is an essentially different view to be taken on this subject. "No government could stand for a day," it is said, "which should

freely extend pardon to the penitent transgressor of its law." But this is true only because government is ignorant and weak. Human governments may find it dangerous to pardon, for want of power to prevent the ill consequences referred to. But no such reason affects the divine government; there is ample power to guard against all ill consequences; and no mercy need be withheld from the penitent through any apprehension of invading the dignity of the lawgiver, or encouraging the violation of the law. That dignity is beyond the reach of being affected by finite disobedience, and that law is safe in the keeping of almighty power. It is only weakness which dares not forgive. Power glories in forgiving.

Thus it is plain that the possession of almighty power implies the attributes of spirit, justice, and goodness. It would not be difficult to proceed, with aid of this quadruple alliance, and show how the whole circle of the divine attributes is in like manner bound together by an indissoluble bond; creating a perfection from which no ray could ever be removed, and which the human mind, as it adores, may acknowledge to be infinitely complete, though it in vain may endeavor fully to comprehend.

For though we may describe, we do not comprehend. Who can by searching find out God? who find out the Almighty to perfection? The finite cannot measure the infinite. But we can apprehend, though we may not measure; we may reverence and love, though we fall far short of the celestial vision. Indeed, the divine incomprehensibility and infinity, so far from being reasons why we should avoid the contemplation, are rather reasons why we should seek it; they expand and try our faculties. They elevate, spiritualize, and purify our thoughts. The more this contemplation is indulged the more it is relished, and the religious and

spiritual culture of our nature seems more and more worthy. Our worship, that great duty, becomes more intellectual, more fervent, more profound, more happy, when we come from such long and thoughtful musings on its mysterious and gracious object. Our reverence of mind - that rightful and salutary position from which the vulgar things of this life would deter us becomes an habitual and settled state, if we live in the thoughtful recognition of these divine attributes. And our whole character, its temper, its expression in words and in acts, as felt by ourselves, as perceived by others, will grow more and more into the true form, assimilating to that goodness, truth, and love, which it adores in God, till it wears the likeness of what it contemplates. Thus it is that the man of devout mind makes progress. He walks with God, and therefore walks upward. whole life is thoughtful, his spirit obedient, his heart trustful and cheerful; in the brightest day gratefully humble, in the darkest hopeful; rejoicing in all that is; prepared for all that may be.

His

Acquaint thyself, therefore, with God, and be thus at peace. And may that peace which passeth all understanding keep your hearts and minds in the knowledge and love of God.

3

SERMON III.

THE PERSONALITY OF THE DEITY.

JEREMIAH X. 10.

HE IS THE LIVING GOD, AND AN EVERLASTING KING.

IN treating the doctrine respecting God, the mind is deeply impressed with the sense of its importance in its bearing on human duty and happiness. It is the doctrine of a Creator, the Governor and Father of man. The discussion relates not merely to the laws of the universe, and the principles by which its affairs are directed, but to the character and dispositions of the Being who presides over those laws, and by whose will those affairs are determined. It teaches, not only that there is a wise and holy order, to which it is for every man's interest to conform, but that that order is ordained and upheld by an active, overruling Intelligence; and that hence virtue is not merely conformity to a rule, but allegiance to a rightful Lawgiver; and happiness not the result merely of obedience to a command, but of affectionate subjection to a Parent.

The importance of this consideration to a true and happy virtue cannot be over-estimated. The difference between conformity to a statute and obedience to a father is a difference not to be measured in words, but to be realized in the