the only proper object of spiritual worship. "God is Spirit, and they that worship him, must worship in spirit and in truth."*

It is worthy of notice that the seven attributes, already mentioned as inherent in the nature of God, have been particularly figured out, in many remarkable instances, both in God's works of creation and providence. All God's works are a manifestation of these attributes; all scripture and divine revelation bear testimony to them. They are "the seven Spirits of God," which were represented by John, as "seven lamps of fire burning before the throne.”+ It is by the operation of these only, that any thing of God can be seen; and without these, nothing could ever be discovered or known of him: for no other light ever comes from God, but through the operation of these seven attributes. Hence the foundation of the number seven, so often used in scripture, in representing the works of God and sacred things.

"And I beheld, and lo, in the midst of the throne stood a Lamb 66 as it had been slain, having seven horns and seven eyes, which 66 are the seven Spirits of God sent forth into all the earth." It is well known that the Lamb is a title which, in the language of scripture, is often applied to Jesus Christ. A horn, in the figurative style of the prophets, signifies power or strength. These seven horns of the Lamb represent the power or strength of those seven Spirits or attributes of God, by which all his works are performed. The seven eyes represent their spiritual light and discernment. This vision of John clearly shows that in Christ, is manifested the brightness of his Father's glory; and that in and through him, are displayed all those attributes, by which he is able to reveal the true nature and character of God, and to declare his name and perform his work through the world; and in this manner, and for this purpose, are "the seven Spirits of God sent forth into all the "earth."

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By this we may see, not only that all the manifestations of God to man are revealed in and through Christ; but also that all the gifts and blessings which come from God, and are sent forth to man, are evidently the operations of the spirit and substance of these attributes: and certain it is, that nothing which is inconsistent with these attributes can ever flow from God.

John saw, in vision, the Son of God walking in the midst of seven golden candlesticks,” and holding in his right hand “seven "stars. The seven stars are the angels of the seven churches "and the seven golden candlesticks are the seven churches."|| This vision has a direct reference to the same foundation upon which these seven churches were built, and upon which the true church of Christ must ever be built. Stars are emblematical of the.heavenly light and glory of the angelic order, which is founded * John iv, 24. † Rev. iv, 5. + Rev. v, 6.

See Rev. i, 12, to the end, & ii, I.

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and established, under the government of Christ, on these seven principles. The Son of God, being in possession of the seven Spirits or attributes of God, and having power and dominion over the seven churches of Asia, which were nourished and supported by these attributes, may, by a figurative representation, be said to hold the seven stars in his right hand, and to walk in the midst of the seven golden candlesticks.

The seven seals, which were opened by the Lamb, have their foundation in these seven attributes, or Spirits of God: for the true nature and operation of these attributes were never known until revealed by the Lamb. The seven angels with the seven trumpets; and also the seven angels with the seven vials of the wrath of God, all show the same order which appears in all God's works.*

The work of God, from the beginning, all came forth in this order. The heavens and the earth were created in six days, and were ended and blessed and sanctified on the seventh; because -on that day God rested from all his work. And thus were the seven days of the week established by the Creator, conformable to the seven attributes of the Deity. The sacred institution of the sabbath, by which the seventh day was set apart and sanctified by Divine authority, as a day of blessing and rest, was not only a standing memorial to the chosen tribes of Israel, of God's having rested from his work on that day; but it was also figurative of the final blessing and rest of the saints, which will be effected by the final display of God's attribute of Righteousness and Justice, when "the righteous shall shine forth as the sun, in the Kingdom "of their Father."+

Finally: Man, both in his natural and moral constitution, was created in the same order. His five natural senses, together with the two faculties of speech and understanding, make seven, and constitute him a natural man. These seven natural faculties are more or less perceptible throughout the animal creation. In the two last, however, man evidently stands preeminent; yet these faculties are all natural and corporeal, depending on the life of the animal body, and the constitutional soundness of the parts they occupy. But man, in his moral constitution, is also endowed. with seven rational powers or faculties, corresponding with the

* See Rev, chap, v, 8, & 16.

† Matt, xiii, 43.

That these seven faculties are natural and corporeal, is evident from the circumstance that each one is separately liable to be more or less effected, and even destroyed, by a disorganization of that part of the human body in which that particular faculty is seated. A man may lose his hearing by the disorganization, or disorder of the ears; he may also lose his sight by a disorder of the eyes; and so also of the faculties of feeling, tasting, smelling and speech; and even his understanding depends on a proper organization of the brain. Hence, by a disorder of the brain, many lose their understanding, and become insane, delirious or crazy.

seven attributes in Deity. These being implanted in him, according to the spiritual order of his creation, properly constitute his rational soul, and bear witness of the true nature of the Creator. In this sense, man was created in the image and likeness of God, and was constituted God's representative in the natural creation. This is agreeable to the testimony of Solomon: "Wisdom hath "builded her house, she hath hewn out her seven pillars."* This evidently alludes to the seven rational powers of man, who was eminently designed to be the house or habitation of Wisdom.

Thus man, in his sphere of action, became as God, capable of exercising to good purposes, and to the extent of his limited capacity, all the attributes of God, with which he was endowed by his Creator; and also capable, by the perversion of his natural faculties to base purposes, of darkening and debasing his moral attributes, and thus rendering his rational soul subservient to his animal propensities. Herein he was made independent, as to his choice of good and evil, being left as free to act within the narrow limits of his sphere, as God his Creator. Hence arose his accountability. For, being the offspring of God, from whom he received his natural and moral faculties, and by whom he was placed as God's representative on earth, it was absolutely necessary that he should improve those powers and faculties to the honor and glory of his Creator, and in obedience to his will, as the only means of gaining honor to himself, and of answering the end of his creation.

God having constituted man a reasonable, intelligent being, capable of knowing and doing his will, addresses him as such. "Come now, and let us reason together, saith the Lord:-If ye "be willing and obedient, ye shall eat the good of the land."+ Man is not required to believe nor practice that which is contrary to the plain and obvious dictates of right reason. Right reason has its foundation in the acknowledged attributes of God; otherwise it is not right reason: for no one can with propriety call that right which is known to be contrary to righteousness.

In all the works of God there is a perfect consistency, and all his manifestations to man are perfectly reasonable. The operations of all his attributes are displayed in the most perfect harmony and correspondence with each other. "It is impossible for "God to lie:" for he is "a God of truth, and without iniquity, "just and right is he." It is therefore impossible that he should devise any plan, fix any decree, or perform any work which would operate against any one of his attributes. His attribute of Power can never operate against that of Wisdom. His Justice, which necessarily proceeds from Righteousness, can never be sacrificed to mercy, nor can mercy be sacrificed to justice. Nor can his

* Prov. iv, 1,

† Isa. i. 18, 19.

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Heb. vi. 18, & Deut. xxxii. 4.

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Power, with all his sovereignty and independence, or any thing pertaining to his character, ever operate against Truth, Goodness, Light, Holiness or Love.

The want of just conceptions concerning the character of God, as manifested in his attributes, has been the cause of the many different opinions which prevail among mankind, respecting divine things. Hence it is that people in the pursuit of religion, are so often led to adopt false principles, and establish themselves upon a wrong foundation. And false principles, when once adopted as divine truths, have a delusive tendency; and however inconsistent with the plain dictates of right reason, they are very apt to obtain a strong hold in the mind, and, like an inveterate disease, are very difficult to eradicate, especially when supported by the authority of great names, and confirmed by length of time.

We have a striking example of the truth of this remark in that unqualified doctrine, maintained by many, who affirm that God, as an independent, Almighty Sovereign, has a just right to do what he pleases, and can, consistent with that right, sentence to eternal misery, many millions of souls who never were favored with the light of the gospel. This soul-sickening doctrine, which had its origin in the regions of antichristian darkness, has caused thousands, and perhaps millions, to blaspheme the very name of God, as a Being of infinite injustice and cruelty. The Almighty has truly a right to do what he will; but it is impossible that he should ever will any thing which is inconsistent with his attribute of Righteousness, or with any attribute of his nature: for this would at once destroy the harmony of his attributes, and render him an inconsistent and changeable Being.

All doctrines which represent God as making any difference in the future state of his rational creatures, respecting their salvation or damnation, without a special regard to their works, and all the reasons advanced in support of such doctrines, are falacious and unfounded, and ought to be rejected as inconsistent with the attribute of righteousness and justice. Such doctrines, being fraught with the greatest possible evil to the creature, are equally inconsistent with goodness. They also operate against the attribute of light: for no doctrine ever produced a more darkening and discouraging effect upon the mind of man. To suppose the fate of man irrevocably fixed, must necessarily discourage all attempts to alter it by any good which it is in his power to do. Such a doctrine must not only greatly obscure the benevolent and glorious character of the Deity, in the eyes of his rational creatures; but render him more like a tyrannical devil who delights in the misery of his creatures, than like a good, merciful and gracious God, "who "hath no pleasure in the death of the wicked."*

* Ezek. xxxiii. 11.

All doctrines which maintain that gloomy opinion, that a man, when called by the gospel, may be in doubt as to the knowledge of such a call, and cannot positively see and know his duty, nor discern the certainty of the way of life and salvation, or that he can be a follower of Christ and not know it, are inconsistent with the attributes of light and knowledge. "For God who command"ed the light to shine out of darkness, hath shined into our hearts.”* Jesus saith, "I am the light of the world: he that followeth me "shall not walk in darkness, but shall have the light of life.”+ Hence the very message of the gospel to souls was designed, " To open their eyes, to turn them from darkness to light, and from "the power of Satan unto God."‡ "If any man will do his will, " he shall know of the doctrine, whether it be of God."|| Here is neither doubt nor supposition expressed, but a positive declaration of Jesus Christ, who hath declared himself "the way, the truth " and the life.”‡‡

Hence it is evident that the plain and obvious reason why so many professing christians of the present day, do not positively know the way, the truth and the life, is, they do not do the will of God: for those who do his will, are in the way; and to do his will is indeed the only way. Therefore, those who express such doubts, are evidently witnesses against themselves, that they are not in the way.

The doctrine of christian sinners, or the idea of christians' living in sin, so strenuously advocated by many, is utterly inconsistent with every attribute of God. All doctrines which imply that real christians cannot live without sin, are inconsistent with the attributes of power and goodness, and indeed with every Divine attribute. "Whosoever abideth in him sinneth not; whosoever "sinneth, hath not seen him, nor known him. He that committeth "sin is of the devil." The opinion which prevails so extensively among mankind, that no man, not even a real christian, is able to live without committing sin, is one of the most destructive errors. that ever proceeded from the powers of darkness. It strikes directly against a life of holiness, and is calculated to discourage all attempts in the pursuit of virtue: for what inducement can any man have to pursue that which he believes it impossible to obtain? He who imbibes the principle, that it is impossible to obtain power over sin, will soon find that every spring of his carnal nature is ready to cherish the deception, and check the reproaches of conscience.

If then, this principle is so agreeable to the "carnal mind," which the apostle declares to be "enmity against God; surely it cannot proceed from God. The very work which Christ came

* 2 Cor. iv. 6. ‡‡ John xiv, 6.

† John viii. 12.

Acts xxvi. 18.

¶ 1 John iii, 6 & 8.

|| John vii. 17% ** Rom. viii. 7.