represented, and also those who feel their religious affections particularly directed to Jesus Christ; while some may be relieved who are troubled with the difficulty of directing the mind to two Beings in acts of devotion. It is doubtless in regard to these wants, that we are directed to Christ as the object of worship, and as the Being in whom "dwelleth all the fulness of the Godhead bodily." It may be a relief to some, to find that though the ordinary mode of worship is sanctioned by Scripture, direct address to Christ, and thus through Him to the Father and the Spirit, was the mode ordinarily practised by the patriarchs, prophets, and apostles.

There is one interesting fact to be mentioned, in connection with this subject. The Moravian brethren, are the church which can trace its origin in a more direct line to the time of the Apostles, than any other. They are the sentiments of the ancient Waldenses and Albigenses, who preserved the true faith through all the dark ages of Papal heresy. In their ancient Liturgy, we find that the most of their prayers are directed to Jesus Christ directly, and not to the Father; though as in the Bible, there are exceptions to this rule.

In what follows, it will be assumed, that Jesus Christ is the Being described in the solemn aud sublime language of the Old Testament, as well as in the simple and beautiful narrative of the New; and that it is by the contemplation of His character, that we are to learn to love our Creator, and thus to secure that recovery from moral evil, which prepares the disordered mind of man, for a state of pure and never ending happiness.

CHAPTER XXVI.

PERSONAL CHARACTER OF THE DEITY

It has been illustrated in previous articles, that the human mind is formed to derive the highest species of enjoyment, from the discovery of certain traits of character in intelligent minds, and from the exercise and reciprocation of affection. It has been shown, that the recovery of the disordered mind of man, to a state of perfect moral rectitude and happiness, is to be secured by means of love to the great Author of being. It has been shown, that Jesus Christ is the Creator, Governor, Redeemer, and Judge of mankind, and the Deity we are to love and worship. It will be the object of what follows, to illustrate the position, that the law of God, which makes this requisition, demands a practicable, a reasonable, and a delightful service.

It is very manifest, that unless the Divine Being possessed those characteristics, which the mind of man, from its very constitution, is formed to love, it would be impossible to perform this duty, while it would be unreasonable and unjust to demand it. For this reason, it is indispensable to illustrate the position, that in the Works and in the Revelation of our Creator, are exhibited all those traits of character, which awaken admiration, and are causes of affection.

The following are the causes, which are discovered as the means of awakening affection in the human mind; personal beauty, physical strength, intellectual superiority, the power of sympathy, the power of giving and appreciating affection, and benevolence.

The first cause of affection, is personal beauty. As God is a Spirit, and does not now manifest himself to the vision of

man, in any human form, we cannot ascribe this characteristic to Him, in exactly the same sense, as we ascribe it to our fellow beings. Yet it can be shown, that in this respect, the same cause, which operates in awakening admiration towards our fellow creatures, can become the cause of affection to our Creator.

In the chapter on Taste, it has been shown, that the pleasure we derive from objects which exhibit the beauty of colour, form, motion, and sound, arises from the fact, that they have been so often the signs or symbols that recall ideas of pleasing traits of character in other minds, or else of pleasing emotions in our own mind, that by the principle of Association, they recall those agreeable emotions which were formerly connected with them.

Of course, all objects of beauty, or sublimity, by Association, are furnished with the power of calling up emotions, such as are felt upon the discovery of wisdom, skill, benevolence, and all the interesting and noble traits of an intelligent mind. It is true, the memory of the particular times and occasions, when this connection was formed, has passed away, and thus the mind is left free, to substitute the Glorious and All Perfect Mind, as the Being whose excellencies shall be recalled, by the symbols that previously have been employed, to exhibit the traits of character, and emotions of the minds He has made.

Thus the beauties of the glorious frame in which we dwell, may be viewed as having the same relation to the Indwelling Spirit, that pervades them all, as a beautiful human form has, to the mind which animates it. The exterior of nature is the clothing of the Almighty Mind, where in visible forms of beauty, dignity, and grace, he still communes with those children of his love, that lift the adoring eye to Him, who smiles in the landscape, and breathes in the gale. The heavings of the ocean, the rush of the tornado, the sheeted lightning, and the talking of fierce thunderbolts, are majestic expressions of

His dignity and power. The whispers of evening, the low murmur of waters, the soft melodies of nature, are the breathings of His love. In the graceful movements of vegetable life, in gliding shadows, and curling vapours, in the delicate blending colours, and the soft harmonies of animated existence, may be discovered His gentleness, purity, and grace. The sighing of the wind, the moaning of the wood, the beaming of some lonely star, the pensive gleam of moonlight, recall His tenderness and pitying sympathy. Man cannot turn his eye abroad, without beholding in the thousand mirrors of nature, the glorious and perfect form of Him who "filleth all in all."

The second cause of affection to the human mind, is found in the exhibition of physical power. This is one of the inferior causes, and yet it, has its influence. Before intellectual superiority held the estimation it now maintains, physical strength was considered as one of the highest characteristics of man, and the exhibition of great prowess was one of the principal causes of respect and admiration, while it still continues to be regarded with pleasure by mankind. The exhibition of this characteristic, is constantly before our eyes in the works of the Almighty Hand, and is sublimely portrayed in his Holy Word. The fierce commotions of nature, in this terrestrial world, the shaking of wintry storms, the explosions of volcanoes, the heaving of earthquakes, and all the desolating violence in the contest of the elements, exhibit both the active and restraining power of the Creator; while the majestic force that guides the unshaken spheres in their fixed and mighty orbits, presents a constant and overwhelming exhibition of Almighty energy.

And thus it is sublimely portrayed in his Holy Word. "He removeth the mountains and they know it not; he shaketh the earth out of her place, and the pillars of Heaven tremble, and are astonished at his reproof. He commandeth the sun, and it riseth not, and he sealeth up the stars. He

spreadeth out the heavens alone, and treadeth upon the waves of the sea. He maketh Arcturus, Orion, Pleiades, and the

chambers of the south. He stretcheth out the north over the empty place, and hangeth the earth upon nothing. He covereth himself with light as with a garment, he maketh the clouds his chariot, he walketh upon the wings of the wind. He looketh on the earth and it trembleth, he toucheth the hills and they smoke. The voice of the Lord is upon the waters, the God of glory thundereth. The voice of the Lord is powerful, the voice of the Lord is full of majesty. The voice of the Lord breaketh the cedars, yea the Lord breaketh the cedars of Lebanon. The voice of the Lord shaketh the wilderness, the voice of the Lord discovereth the forests. The Lord sitteth king upon the floods. The Lord sitteth king forever. Touching the Almighty, we cannot find him oút, lo, these are a part of his ways, but how little a portion is heard of him."

The third characteristic which is a cause of affection, is intellectual superiority. There is nothing which has been an object of such blind and enthusiastic admiration, as splendid genius and talents; and every other endowment, in the estimation of mankind, has hid with diminished lustre, in the presence of these attributes. It has been that strength of mind which can face danger and overcome the instinctive fear of death, which has given such a charm to bravery. It is the force and activity of intellect, which has thrown much of the halo around the head of the bloody and selfish conqueror; while splendid literary acquirements, or the force of mighty genius, as displayed in discovering and illustrating the principles of nature, have received equally lasting honours.

In judging of the existence of this trait in our fellow men, it is not by their language we chiefly learn it. It is by displays of it in their course through life; in their invention, in the skill displayed in the works of design, and in the triumphs achieved by it, over matter and mind.

It is thus also, that we can come to a knowledge of this