ternal affection in union with a regard for the laws. Most men will also admit, that the conduct of this good prince was suited not only to give a distinct view of his own principles, but also to stamp the character of these principles on the heart of his son. But the same causes operate in fitting the conduct of God, as declared in the gospel, for stamping the character of its principles on the hearts of those who believe it. The old king was sensible, that the abstract idea of his justice and affection would have had but very little influence on his son's character; and therefore it was the part of a wise and benevolent man to embody this abstract idea in a palpable action, which might make an intelligible and powerful appeal to his understanding and his heart. The abstract idea of God's character has still less influence on our minds; because the invisible infinity of his essence adds incalculably to the natural vagueness and inefficiency of such impressions: It was therefore the part of a wise and benevolent Being to embody his attributes in a train of palpable and intelligible action, which might carry a distinct and influential appeal to our capacities and feelings. If the ultimate object of God's dealings with men had been to pardon their sins, this might have been done without giving them any information on the subject until they stood before the judgment-seat: But if his gracious object was, as the Bible represents it, to make men partakers of his own happiness, by communicating to them his own moral likeness, it was necessary that such an exhibition of his moral character should be made to them, as might convey to their understandings a distant idea of it, and might address to their feelings of gratitude and esteem and interest, such appropriate excitements and persuasives as might lead to a full resemblance of it. SECTION IV. admit the abstract character of ithstanding a disposition to reel history; although its whole fect conformity with the general they have given their consent. al, though unreasonable. It is the old king's son was very much hen he learned the final determine mode of executing the law in if he had been asked before, ion of his father's character was, at he would have answered with that he knew him to be a just affectionate father. Why, then, nished? Did not the fact agree ious judgment? The only explaat he did not comprehend the full is own expressions; and when he eral idea which he had formed of character embodied in an action, ecognize it to be in fact the same of those who reason on the charfall into a similar mistake. They olute moral perfections; but when 7 the abstract idea which they have formed of him takes life before their eyes, and assumes the body of an action, they start from it as if it were an utter stranger. And why?-The only reason which can be given is, that the abstract idea which they talk about is so vague and indeterminate as to make no distinct impression on their minds. If a man really admitted, in truth and in intelligence, that abstract idea of God which he admits in words, he would find his reason compelled to believe a fact which is only an exemplification of that idea, nay the existence of which seems in some degree indispensable to the consistency of that idea. The admission of this abstract idea, and the rejection of the corresponding fact, are as inconsistent as to be convinced of the thorough liberality of a friend's character, and at the same time to reject as absurd and fanciful the history of a liberal action said to have been performed by him when the occasion seemed actually to requre it. There is another quality belonging to abstract ideas, arising from the vagueness of the impressions made by them, which recommends them to many minds; and that is, their inoffensiveness. A corrupt politician, for instance, can speculate on and applaud the abstract idea of integrity; but when this abstract idea takes the form of a man and a course of action, it ceases to be that harmless and welcome visitor it used to be, and draws on itself the decided enmity of its former apparent friend. The fact is, that the man never really loved the abstract idea of integrity, else he must have loved every exemplification of it. We have thus an unequivocal test of a man's principles. Bring the eloquent eulogist of magnanimity into a situation where be may be tried,-bring him in difficult circumstances into contact with a person of real magnanimity, and we shall see whether it was the thing or the name which he loved. In the same way, many men will admit the abstract idea of a God of infinite holiness and goodness; and will even take delight in exercising their reason or their taste in speculating on the subject of his being and attributes; yet these same persons will shrink with dislike and alarm from the living energy which this abstract idea assumes in the Bible. It is there no longer a harmless generality. It is a living Being, asserting one spiritual character and one class of principles in harmony with his own, disapproving and condemning every other, and |