some degree, our ideas of the Divine character. Our notion of the goodness of God, according to natural religion, does not then arise so much from the knowledge of any one distinct unequivocal manifestation of that quality, as from a general comparison of many facts, which, when combined, lead to this conclusion. This remark applies also to our notion of the Divine holiness, or God's exclusive approbation of one particular character; though not to the same extent, because conscience comes much more directly to the point here than reason does in the other case. The excitements and motives arising out of such a comparison as has been described, cannot be nearly so vivid or influential as those which spring from the belief of a simple and unequivocal fact which recurs to us without effort, and unfolds its instruction without obscurity, and which holds out to us an unvarying standard, by which we may at all times judge of the thoughts and intentions of God in his dealings with men. Natural theology, therefore, becomes almost necessarily rather a subject of metaphysical speculation than a system of practical principles. It marks the distinctions of right and wrong; but it does not efficiently attach our love to what is right, nor our abhorrence to

what is wrong. We may frequently observe

real serious devotedness, even amongst the professors of the most absurd superstitions; but it would be difficult to find a devoted natural religionist. The reason is, that these superstitions, though they have no relation to the true character of God, have yet some applicability to the natural constitution of man. Natural religion possesses the former qualification in much greater perfection than the latter. Under an impression of guilt, a man who has no other religious knowledge than that which unassisted reason affords, must feel much perplexity and embarrassment. He believes that God is gracious; but the wounds which he feels in his own conscience, and the misery which he sees around him, demonstrate also that God is of a most uncompromising purity. He knows not what to think; and he is tempted either to despair, or to turn his thoughts away entirely from so alarming a subject. All these conditions of mind—despair, thoughtlessness, and perplexity-are equally adverse to the 'moral health of the soul, and are equally opposed to that zealous and cheerful obedience which springs from gratitude for mercy and esteem for holy and generous worth. In such circumstances, the mind would naturally, in

self defence, contrive to lower its standard of moral duty down to the level of its own performances; or would settle into a gloomy hostility to a lawgiver who requires more from it than it is disposed to render. It is in this form of weakness and perversion that we generally see natural religion; and we need not wonder at this melancholy natural phenomenon, when we consider that its principles consist in abstract conclusions of the intellect, which make no powerful appeal to the heart.

A single definite and intelligible action gives a vividness and power to the idea of that moral character which it exhibits, beyond what could be conveyed by a multitude of abstract descriptions. Thus the abstract ideas of patriotism and integrity make but an uninteresting appearance, when contrasted with the high spectacle of heroic worth which was exhibited in the conduct of Regulus, when, in the senate of his country, he raised his solitary voice against those humbling propositions of Carthage, which, if acquiesced in, would have restored him to liberty, and which, for that single reason, had almost gained an acquiescence; and then, unsubdued alike by the frantic entreaties of his family, the weeping solicitations of the admir

ing citizens, and the appalling terrors of his threatened fate, he returned to Africa, rather than violate his duty to Rome and the sacredness of truth.

In the same way, the abstract views of the Divine character, drawn from the observation of nature, are in general rather visions of the intellect than efficient moral principles in the heart and conduct; and however true they may be, are uninteresting and unexciting, when compared with the vivid exhibition of them in a history of definite and intelligible action.

In

To assist our weakness, therefore, and to accommodate his instructions to the principles of our nature, God has been pleased to present to us a most interesting series of actions, in which his moral character, as far as we are concerned, is fully and perspicuously embodied. this narration, the most condescending and affecting and entreating kindness, is so wonderfully combined with the most spotless holiness, and the natural appeals which emanate from every part of it, to our esteem, our gratitude, our shame, and our interest, are so urgent and constraining, that he who carries about with him the conviction of the truth and reality of

this history, possesses in it a principle of

mighty efficiency, which must subdue and harmonize his mind to the will of that Great Being whose character is there depicted.

The delineation of the character of an overruling authority, whatever that character may be, makes a strong appeal to the subjects, on the score of their interest: It calls upon them, as they value their happiness, to bring their own views into conformity with it. The ap

peal becomes more forcible and effectual, if the character which they are thus called on to contemplate be such a one as would naturally excite esteem and affection in an uninterested observer. But the weight of the appeal is infinitely increased, when this powerful and amiable Being is represented to them in the attitude of a benefactor, exerting this power and putting forth this character on their own peculiar behalf.

It is thus that the character of God is represented in the New Testament; and it is on these grounds that we are called on to love, to obey, and to imitate him. If God's character be in fact such as is there described, then those who reject the history in which this character is developed, shut themselves out from the opportunity of familiarizing their minds to the