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London, England, 1825-07-20 00:00:00

inconsistent with the opinion he wishes sat{ to entertain of
bia character. Let us require no better authority than God
himself for determining whit is worthy or unworthy of
him. If "it repented Jehovah that he had made man,"
(}en. vi. 6, and " because of their groaning'," Judges li.
18, let us believe that it did repent him, only taking care
to remember that what is called repentance when applied
to God, does not arise from inadvertency, as in men ; for,
so he has himself cautioned us, Num. xxiii. 19, " GM is
not a man that he should lie, neither the son of man that
he should repent." See also 1 Sam. xv. 29. Again, if "it
grieved the Lord at his heart," Gen, vt. 6; and if " his
soul were grieved for the misery of Israel," Judges x. 16,
let
.us believe that it dill grieve hien. For the affections
which in a good man are good. and rank with virtues, in
God are huly. If after the work of six days it be said of
God that " he rested and was-refreshed," Exod. xxxi. 17, if
it be said that " he feared the wrath of the enemy," Dent.
xxxii. 27, let is believe that it is not beneath the dignity of
God to grieve in that for which he is grieved, or to he re-
freshed in that which refrisheth him, or to fear in that he
feareth. For however we may attempt to soften down
such expressions by a latitude of interpretation, when rp.
plied to tlte Deity, it comes in the end to precisely the
same. If God be said "to have made man in his own
imagtt, after his likeness, Gen. i. 26., and that too not only
as to his soul, but also as to his outward form (unless the
same words have different significations here and in &lap.
v. 3. " Adam begat a son in his own likeness, after his
image") and if God habitually assigns to himself the
members and form of ian, why should we be afraid of
attributing to him what he attributes to himself, so long I
as what is imperfection anti weakness when viewed in refer-
enee to ourselves be considered as most complete anti ex-1
cellent whenever it is imputed to God? Questionless the
glary and majesty of the Deity must have been so dear
to him, that he would never say anything of himself
which could be humiliating or degrading, and would as-
cribe to himself no personal attribute which he would not
willingly have ascribed to him by his creatures. Let us
beconvtnood that Those hive acquired the truest appre-
hension of the nature of God who submit their under-
etandines to his word : hut-much as he has accommodated
his word to their understandings, and has shown what be
wishes their notion of the Deity should be.

It is impossible to compreficntiacic uritely under any
form of definition the "divine form," for so it is called,
SI Pet. i. 4, " that ye taiirlit bs partakers of the divine
nature"—though nature dal not here signify essence, but
the divine image, as in Gal. iv. 8, " which by nature are
no Gods," and Col. ii. 9, Theotes, Rom. i. 20, Thei"tes,
Acts xvii. 99, to Thrioo, which words are all translated
Godhead. But though the nature of God cannot be de-
fined, since he who has no efficient cause is essentially
greatest of all, Isaiah xxviii. 29. some description of it at
least may be collected from his name and attributes.
The names and attributes of God either show his nature,
or his divine power and excellenx. There are three names
which seem principally to intimate the nature of God, Je-
hovah. Jah, Ellie. Even the name of Jehovah was not
forbidden to be pronounced, provided it was with due re-
verence. Exod. iii. 15. " Jehovah, God of your fathers—
this is my name fur ever, and this is my memorial." xx.
7. " Thou shalt not take the name of Jehovah thy God
in vain." Again, it occurs pronounced, 1 Kings xvii. 12.
" as Jehovah thy God liveth," and so in many other places.
This name both in the New Tesiatnent rand in the Creek
version of the Old, is always translated, the Lord—proba-
bly for no other reason than because the word Jehovah
could not be expressed in Greek letters. Its signification
is, " he who is," or, " which is, and which was, and which'
is to come," Rev. i. 4. Jab, which is a sort of contraction I,
of the former name, has the same signification. Exod.
:ell. la. " Jab bath swore—and in other places. Exod.
iii. 14. Ehie, "I am that I am, or will be ;" and if the'
first person be changed into the third of the kindred verb,'
Jave—who is, or will be—meaning the same as Jehovah,
as some think, and more properly expressed thus than by
the other words ; but the name Jave appeal" to signify not
only the existence of his nature, but also of hia promises,
or rather the completion of his promises ; whence it is said,
Exod. vi. 3. " by my name Jehovah was I not known to
them."