the full perfections of the Divine character, might gradually carry them forward to an entire resemblance of it.

Most men will have no hesitation to admit the general proposition, that the moral character of God supposes the union of justice and mercy in an infinite degree. Now, the gospel history simply gives an individuality and a life to this general idea, in the same way that the old king's conduct towards his son gave an individuality and a life to the general idea of paternal 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.

BUT many who admit the abstract character of God, feel notwithstanding a disposition to reject the gospel history; although its whole tenor is in perfect conformity with the general idea to which they have given their consent. This is natural, though unreasonable. It is probable that the old king's son was very much astonished when he learned the final determination as to the mode of executing the law in his case; yet, if he had been asked before, what his opinion of his father's character was, it is likely that he would have answered with confidence, that he knew him to be a just prince and an affectionate father. Why, then, was he astonished? Did not the fact agree with his previous judgment? The only explanation is, that he did not comprehend the full meaning of his own expressions; and when he saw the general idea which he had formed of his father's character embodied in an action, he did not recognize it to be in fact the same thing. Many of those who reason on the character of God fall into a similar mistake. They admit his absolute moral perfections; but when 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 require 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 he 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 casting the weight of omnipotence into his scale, to prove the vanity of all resistance.Those who feel oppressed by the vigilance and strictness of this ever-present witness, without being convinced of the importance of his friendship, are glad to retreat and to shroud themselves under the vagueness of an abstract idea. But in truth they do not believe nor love this abstract idea of God, else they would also believe and love the living character which corresponds to it. The real conviction of the truth of the abstract idea would necessarily contain in it the conviction of the corresponding fact.

These remarks may serve to illustrate the grounds on which a charge of moral guilt is brought by the Scriptures against unbelief. If a man cannot refuse his assent and approbation