work.

"I learn from the scripture that the manifesta

tion of his own intrinsic excellence is the ultimate end

of all that he [God] does." mean that God seeks the

Now we understand this to admiration of his creatures

merely, for its own sake, as the end most important, the ultimate crowning object of his government. Such a view of the moral governor's conduct we deem, at once, derogatory. Imperfect as we are, we can see an end higher, nobler, more worthy of God than this barren display, even the diffusion of unbounded happiness. And that we pronounce the ultimate end of all he does, as we discover it in the declarations and facts recorded in scripture, as well as from reason and analogy.

It will be granted that God is in himself happy beyond the possibility of any addition to his felicity. His perfections would make him happy, were they not known nor admired by a single intelligence in the universe. He has not, like weak monarchs on earthly thrones, a thirst for applause, a pride and vanity which must be gratified by showing his greatness to admiring hosts, ere that greatness can become the source of jcy to himself. The praises which resound from millions of millions in happy devotion, above and below, are only grateful to God as evidences that they are good and happy. "He is not worshipped as needing any thing." Apart from the diffusion of happiness, we cannot conceive how God can take pleasure in manifesting to imperfect beings his own ineffable glory, so far transcending their highest thoughts, that "he chargeth even his angels with folly." His power is secure without such manifestation. His nature and character cannot be changed. His decrees might go forth to unresisted execution though none but himself

knew whence they proceeded. In judging a human character by the Gospel rules and spirit, we condemn all display as impairing the excellence it seeks to have seen and admired. Jesus, both in his own retiring goodness, and his uniform precepts, discourages such a display as unworthy the purely devout and benevolent mind. His lovely virtues seem never to have been set forth with the least regard to any other end than their being imitated by his followers, imitated as a means of their own eternal felicity. "Learn of me, for I am meek and lowly, and ye shall find rest to your souls." And the Christian spirit is throughout a rebuke to all ostentation. Now it is declared in scripture that "God who commanded the light to shine out of darkness, hath shined into our hearts, to give the light of the knowledge of his glory in the face of Jesus Christ." From the character which shone pre-eminent in Jesus we derive our purest patterns of what is excellent in the divine moral glory. All our ideas of God's moral perfections must be made up of what we learn from such patterns, extended infinitely. Hence what is most approved in created excellence must be regarded as an image of similar excellence in God, and cannot be opposite to what God approves. We are sure then that the mere display of his own intrinsic glory is not his ultimate end in all he does ;-but that his perfections are manifested for the good of his moral subjects; that they may not only pay the tribute of barren admiration, but love, imitate, and thus attain that felicity which their Creator designs as the ultimate object in his government of the universe.

In their attempts to vindicate the decree which consigned to reprobation millions of our race before their

birth, many writers have drawn an argument from the idea that to display his own intrinsic excellence is the ultimate end which God has respect to in all he does. As the Elect are saved purely as the trophies which adorn the triumphs of sovereign grace, so the Reprobate serve the purpose of glorifying the vindictive justice of God. As if divine love, unlike human benevolence, sought not first the good of its object, and was not disinterested; but rescued suffering souls from perdition, that his own glory might thereby be made more conspicuous, rather than from any pity he had for them. And yet worse, as if God could not be glorified, except through the medium of sin and its punishment; could not be seen to be just without he was vindictive. Alas for us! we could have no hope for the world, if such were the only justice in the divine character. But the whole Bible forbids the thought. It was love which sent a Saviour. While we were yet sinners, God pitied, Christ died for us. Was the Prodigal's father intent mainly on his own reputation for kindness, when he fell on the neck of his lost son? Yet this was Jesus' picture of divine forgiveness. All his representations accord with this beautiful parable. It is impossible to conceive a more disinterested affection than the divine goodness. The moment we make the salvation God has provided for us, to be the fruit of his concern for his own personal reputation, rather than his desire to impart felicity, disinterestedness is flown. And if that excellent property is impaired in the redemption, what must it be in the reprobation, by an antecedent decree of wretched millions not yet born, for the sake of "getting glory" to himself through their sin and wo? Do we recognise here one feature which

distinguishes that love we behold in creation, feel in our own hearts, and admire in Jesus' face?

This is not the place to discuss the doctrine of punishment, but we may say that except it be his desire to preserve the happiness of his moral kingdom unimpaired, we cannot find a motive which is adequate to account for the wo visited upon the impenitent. God has nothing to fear from the puny rebel, as he has nothing to hope from the most excellent saint. His throne rests on an immoveable basis, and the stormy passions which shake the earth cannot disturb it. The worship and obedience rendered by the pure and good is not to be increased by the spectacle of agonizing victims, nor could be diminished by their rescue from perdition. What interest has Heaven to serve by punishment, save only the promotion of goodness and thus of happiness among the creatures of God?

The Lord reigneth, let the earth rejoice! Such is the proper application of the glorious truth we have been considering. God's sovereignty is not a cause for gloomy apprehensions; it inspires hope, not despair. To know that our feeble life is encompassed by the omnipotent giver of it, and all our ways directed by a hand that cannot be resisted, and an eye that looks to the end and is never closed in darkness, ought to awaken a delightful confidence, and fill the heart with praise. Our hopes may be blasted, our labors fail, our spirits sink, and we may see nothing good in prospect for ourselves or mankind. But the counsel of the Lord shall stand, and all his pleasure be fulfilled. Truth and righteousness have a friend in the Heavens who can and will secure their triumph. Happiness too, even the weal of the meanest dependent, is God's constant care. Whom he designs to

bless, the Heavens and the Earth, all nature and all intelligences must unite to render happy. Though the floods lift up their waves, and the stormy winds rage, and every element break upon the slender bark which bears us onward, the helm is in the hands of one mightier than all, and by him we shall be carried safely to the haven we desire.

WHITSUNDAY.

SPIRIT of Truth! on this thy day
To Thee for help we cry,

To guide us through the dreary way
Of dark mortality!

We ask not, Lord! thy cloven flame,
Or tongues of various tone;
But long thy praises to proclaim
With fervor in our own.

We mourn not that prophetic skill
Is found on earth no more;
Enough for us to trace thy will
In Scripture's sacred lore.

We neither have nor seek the power
Ill demons to control;

But Thou, in dark temptation's hour,
Shalt chase them from the soul.

No heavenly harpings sooth our ear,
No mystic dreams we share;
Yet hope to feel Thy comfort near,

And bless Thee in our prayer.