ion, and fixes at its proper distance, with the minutest accuracy, the nervous screen which is to receive the rays of light. In all the most finished productions of the works of art the microscope can detect defects, the smoothest polish is course and rough, and the most beautiful regularity appears clumsy. In the works of God we find precisely the reverse, the greater the magnifying power the more beauties and wonders, of exquisite skill and workmanship, we perceive. The wonderful power of the Creator is equally displayed in magnitude of form and compass of movement, the vastness of which cannot be taken in by the mind; and in what has delicacy so fine that the unassisted eye cannot detect it. He who formed the elephant, made the mite. He who made that stupendous system of worlds, which at such inconceivable distances whirl around the central sun, made the blood-vessels, and nerves, and the digesting apparatus, and all the fitting up and mutual adjustments of the several organs and parts in the microscopic animalcule, thousands of which are necessary to constitute a speck of sufficient magnitude to be visible to the human eye. With what emphasis do all his works declare, that "the Almighty is excellent in power."

Let us now inquire, what are the conclusions which, from these views of the Divine Being, which we have already taken, we are warranted to draw respecting his MORAL PERFECTIONS. How terrific would be the thought, if it could be for a moment entertained, that infinite power and wisdom might be employed, in an improper manner.

But a few moments' consideration

will convince us that this is impossible. All the moral qualities of any rational being may be, perhaps, resolved into these two-JUSTICE and BENEVOLENCE.

JUSTICE 66

has respect to the persons and rights of others." 21 * As this great and awful Being, who is at the head of the universe, who has created all things, possesses power unlimited over all the works of his hands, how shall we be satisfied that he will never so act as to inflict a wrong on his creatures? To which momentous inquiry it may be replied with confidence, that we have this security in those perfections of his Divine nature which we have already considered. His infinite wisdom renders mistake, on any occasion, impossible. He always sees things as they are in their nature and consequences. Every act of injustice or wrong supposes a mistake. Every crime is a practical error. If a person inflicts an injury on another by withholding what is his due, or by any act of violence or aggression, relating either to his property, or character, or person, without knowing or intending the wrong, the action, in its character, is still injurious and wrong, though he is acquitted from criminal intention; but still, if the aggressor had the means and opportunity of knowing what was right, and neglected to avail himself of them, he is considered culpable; and much more so, if his mistake in judgment arose from the indulgence in evil passions which obscured his reason, and prevented his discernment. If a man commits an injury, knowing at the same time that he is doing.

* Grove's Moral Philosophy.—Vol. II. p. 329.

wrong, he is still laboring under an erroneous impression, he chooses evil under the semblance of good; he supposes that it will promote his happiness, while he is evidently preparing misery for himself, and thus at the same time injuring two parties, the immediate object of his wrong, and himself. As, therefore, every act of injustice appears to involve a mistake, and the Divine Being, who is infinitely wise, cannot err, we conclude that injustice is impossible with him.

And, farther, his supreme glory and dominion, as the Creator and Proprietor of the universe, assure us that he cannot be otherwise than just. The temptations and occasions of committing crime, which lead men to acts of injustice, can never exist in the case of this exalted Being. Even in the most depraved characters we can scarcely imagine how wrong can be done purely for the sake of doing wrong; there is some object in view which gives occasion to the misdeed. It may be the fear of losing something which he possesses, or the hope of acquiring what he has not; it may the dread of punishment for what he has done, and the desire of concealing what he knows to be criminal, or the belief that the person whom he desires to injure is out of the reach of common justice:—these and many similar things, which it is needless to mention, generally form the occasions of the injuries and wrongs which men inflict on others. It is rarely, if ever, that acts of palpable injustice are committed without some such occasions. But with the glorious Being of whom we are now speaking, it is utterly impossible that any such occasions can occur. He is infinitely exalted above the

reach of them all. There is nothing which he can fear, nothing for which he can hope. There can be no object of dread to omnipotent power and independent existence; there can be no object of desire which is not possessed by him who is the proprietor of the whole universe. As, therefore, nothing can appear to infinite wisdom right which is wrong, and no occasion can possibly arise which could be an inducement to the supreme Lord of all things to commit any act of injustice, we may confidently affirm that justice, in the highest perfection, is his; that he is "righteous in all his ways, and holy in all his works."

That BENEVOLENCE, in the highest degree in which it is compatible with wisdom and justice, belongs to the Deity, there can be no reasonable doubt. We have proofs of this continually and every where. Volumes might be written on the innumerable forms of Divine goodness which appear through all his works. Delightful as is the theme, it is unnecessary for us to enlarge on what must be so manifest to all who observe and think. There is not a single department in the economy of nature, that is not pregnant with illustrations of the Divine benevolence. Do we not see it in all the arrangements of the Solar System ?-in the great source of light and heat that blazes in the centre, that all the dependent bodies might share in those important benefits, in the adjustment of those forces by which the planets are kept moving in their orbits,—in the inclination of the earth's axis to mitigate the cold of the polar regions,—in the moon and stars, by which the nightly firmament is lighted up and studded with sparkling

gems,—in the revolution of the earth on its axis, in order that every part should be successively turned to the sun, and enjoy the benefit of its rays? Look at the properties of the atmosphere, the arrangements made for the due supply of water, the fertility of the soils, the great variety of minerals, and the supply of vegetable productions, to serve for food in health and medicine in sickness; observe the innumerable forms of beauty and grandeur with which the heart is delighted and refreshed as we gaze on the works of nature; observe how pleasure and enjoyment are connected with every sense:—it is delightful to see, to hear, to touch, to taste, to smell: there is enjoyment in the very consciousness of being; in all the social affections which sweeten the domestic circle, bind man to man, and form the links of society: in all the charities of the heart, which are blessed in blessing, how conspicuously does the diffusive benevolence of a good and gracious Being shine! But where shall we stop? the theme is boundless: "How excellent is thy loving-kindness, O God; therefore the children of men put their trust under the shadow of thy wings." Bless the Lord, O my soul, and all that is within me, bless his holy name. Bless the Lord, O my soul, and forget not

all his benefits."

66

We shall proceed, in the third and last place, to consider what views we are justified in forming of the GovERNMENT of God. This may be regarded in two aspects: His PROVIDENTIAL Government, which has reference to the well-being of all his creatures; and his MORAL Government, which relates to the conduct of rational beings.