while the grossest idolatry forms the leading feature of the most of these systems. The most refined nations "have changed the glory of the incorruptible God into an image made like to corruptible man, and to birds, and four-footed beasts, and creeping things." Even the chosen people of God, whom he awed and instructed by the solemn scenes of Sinai, were strangely inclined to this gross and fundamental error. Scarcely had the thunder of the second commandment died upon their ears, when they were stupid and presumptuous enough to attempt to represent by a golden calf, that being of whom they had seen no similitude, and whose very voice had thrilled them with insupportable terror. And during the succeeding period of their national existence, their faithful historian has recorded their repeated relapses from the true religion, into the idolatry of the surrounding nations. There have also been men, who under the still clearer light of the gospel, have adopted and promulgated erroneous opinions upon the spirituality of God. Even Milton, as appears by his lately discovered work, notwithstanding his familiarity with the lofty representations of the scripture, was led by a very fallacious principle of interpretation, to adopt the views of the humanitarians, and to conceive of the Deity as incumbered with materiality, and limited by form. Still, however, the spirituality of God, is evidently a doctrine both of natural and revealed religion. The opinions of the anthromorphites, or humanitarians, are plainly at variance with all our notions of the absolute perfection of God. For surely it is rendering God imperfect, to ascribe to him any of the qualities of matter. If God is possessed of a bodily form and of material limbs, he is not in his essence immutable. It is true that his omnipotence might secure him from being affected by any external cause. This, however, would be to make his immutability the re sult of his power, and not one of the properties of his essence. The opinions in question are also irreconcilable with the immensity and omnipresence of God. As impenetrability is one of the essential properties of matter, if God is possessed of a body, he cannot be present in that portion of space which is occupied by any other body. To form a conception of God, therefore, as possessed of a bodily form, is profanely to limit and circumscribe his immensity. The spirituality of God is taught in the scriptures, both implicitly and expressly. Many of the perfections which are therein ascribed to him, necessarily imply this doctrine. And the apostle Paul distinctly announced from Mars' Hill to the idolatrous Athenians, that "forasmuch as they were the offspring of God, they ought not to think that the Godhead was like to gold, or silver, or stone, graven by art or man's device." He is styled the "invisible God." "Who only hath immortality-dwelling in light which no man can approach unto, whom no man hath seen or can see." 1 Tim. vi. 16. And our Saviour, according to the record of the apostle John, expressly asserted that "God is a spirit." John iv. 24. It is true that Socinus has attempted to pervert this plain assertion, but his crude criticism has been ably expos ed by De Moore. Holy men of old, are indeed said to have been favoured with visions of God. God at times seems to have manifested himself to them by significant emblems; or to have impressed upon their minds an ecstatic sense of his immediate presence and of his exceeding greatness. At other times, the Word which was God, which was made flesh and dwelt among us, appears to have assumed a human form, and to have given intimations of his future incarna tion. A scene of this kind is recorded in the thirteenth chapter of Judges, where Manoa is expressly nay, it was absolutely necessary that, in describing the character and actions of God, they should adopt this anthropopathy-this language adapted to human passions and actions. Men, however sublime the subject upon which they are addressed, must be addressed in the language of men. Of the mode of the Divine subsistence, of his pure essence, of his spiritual nature and actions, we cannot distinctly conceive; much less have we language to describe them. All those terms which we apply to the phenomena of our own minds, are metaphorical, and were originally confined to objects of sense. "Immateriality supplies no images, we cannot show spirits acting without the instruments of action-we must therefore invest them with form and matter, when we would discourse of them." It is clear, therefore, that nothing ought to be inferred from these figurative expressions, which is inconsistent with the more explicit language of Scripture. These expressions are, moreover, incapable of that construction for which the Anthromorphites contend. For though the sacred writers have ascribed to God some of the members of the human body, yet they have, at the same time, attributed such properties and qualities to these members, as are utterly inconsistent with the properties of matter. While God himself is clearly represented as omnipresent, his eyes discern the operations of the spirits of men, and to his ears, their thoughts are audible. said to have "seen God." Thus rative manner of the sacred writers; also the Lord-Jehovah-(whose name is incommunicable to his creatures) seems to have appeared to Abraham in the plains of Mamre. Gen. 18 chap. It is moreover true, that the vision of God is promised to his people as the consummation of their future blessedness. But this may imply nothing more than a clear perception and the full enjoy ment of God. Thus in the language of scripture, to "see life," is to possess or enjoy life. There is no doubt however, that the promise will be more literally fulfilled in the mansions above; and that the glorious character of the invisible Father, will be seen beaming in the face of his incarnate Son, who is the brightness of his glory and the express image, or exact representation, of his person; the sight of whom will diffuse through the throng of the blessed, the most rapturous felicity. Again-We are informed that man was created in the image, and after the likeness of God. The image of God, however, in which man was created, we believe to have consisted chiefly in knowledge, righteousness, and true holiness; and to have been of such a nature, that it was capable of being effaced; and accordingly we believe that it has actually been effaced by sin. These sentiments, we think, are clearly implied in the exhortations of the Apostle Paul, contained in his Epistle to the Colossians, iii. 10, and in that to the Ephesians, iv. 24. The Anthromorphites found their principal argument upon the fact, that the actions and members of the human body are expressly ascribed to God in the Scriptures. While this is granted, it is contended that such expressions are manifestly figurative; because a literal interpretation of them would contradict some of the plainest doctrines of the Bible, and some of the clearest principles of reason. The adoption of such forms of speech is perfectly consistent with the vivid and figu But it may be asked; Of what practical importance is this mysterious doctrine? Is it not a subject apt to excite arid, barren, and seeptical speculations, rather than the genial glow of contemplative piety? What new light will investigations upon this subject probably shed upon the real nature or essence of God? Ought we to venture, with the short line of human reason, to sound this fathomless depth? fathomless depth? Would it not be safer and more reverential, to acquiesce in a quiet indifference upon this subject, than to pry into it with inquisitiveness? "Can we by searching find out God? Can we find out the Almighty to perfection? It is as high as heaven, what can we do? Deeper than hell, what can we know?" To these suggestions it may be replied, that although God is exalted infinitely above our comprehension, and although our thoughts and speculations upon his being and character ought to be tempered with the deepest humility and awe, yet it cannot be inconsistent with our duty towards him, diligently to examine the revelation, which he himself has given us, of his own nature and character. On the contrary, a willingness to remain ignorant of any of his perfections, betrays a want of esteem and reverence for the greatest and best of Beings. It is to be feared that many persons, through ignorance and inattention, dishonour God by entertaining unworthy thoughts of him, as much as by habitual forgetfulness of his presence. And although until death, at least, we must remain entirely ignorant of the essence, or peculiar nature of God, (as indeed of every thing else) still, we ought carefully to enter tain the most exalted sentiments with regard to his character, both natural and moral. This is a material part of that spiritual worship which we owe him. If then God has revealed himself to be a Spirit, it becomes a high moral duty to believe him to be such; and to aim at as distinct an apprehension of this revealed truth, as it is possible for us to attain. Nor will the distinct apprehension, cordial belief, and frequent contemplation of this truth, have the least tendency to diminish our reverence for God, or to encourage a presumptuous cu riosity with regard to his character. On the contrary, having by these 66 means become more deeply impress ed with the idea of his mysterious and incomprehensible nature, we shall be led to distrust the mere light of reason, and more highly to prize that of Divine revelation. Much of that crude, as well as unholy speculation, in which some men indulge, about the inconsist ency of the plurality of persons with the unity of essence in the Deity, seems to arise from gross concep tions of this incomprehensible essence. And undoubtedly, indistinct and erroneous views of the spirituality of God, must have form. ed the first step, in the fatal progress of men from the pure Theism of Adam and of Noah, to all the absur dity and impiety of Polytheism and idolatry. Mr. Locke has remarked that, though few profess them selves Anthromorphites, yet we find many among the ignorant, of that opinion." And perhaps the figu rative representations of the Deity which the sacred writers have ne cessarily adopted, although they are remarkably expressive and lofty, may have a tendency to engender in the debased minds of men, some indistinct and half formed views of this kind. Especially in the solemn duty of prayer, there is a propensity in the human mind to embody the object of its addresses, and thus to worship a mental image. We conclude, therefore, that the spirituality of God is an important doctrine of Scripture; and that, as on this subject we are peculiarly exposed to error, we ought to be peculiarly careful, lest we herein dishonour the living God. Our conceptions of him will indeed always be inadequate, yet still, as far as they extend, they may just. He who grows in spirituality and holiness of temper, will increase in right apprehensions of the infinite and holy God; and will be making a happy advance, in pre paration for that blissful state, in which "he shall see as he is seen, and know as he is known." Q. S. be TRAVELS IN EUROPE FOR HEALTH IN 1820. BY AN AMERICAN CLERGYMAN, OF THE SYNOD OF PHILADELPHIA. (Continued from p. 258.) Bagnieres, July 13, 1820. My dear Friend,-My last, was dated from Toulouse; where I remained but a short time after I wrote you. I was very anxious to get on to this place, in hopes that here I might receive what I have been wandering in pursuit of-hitherto with small success. This anxiety was increased, from a sensible falling back in my health, experienced during the short space of eight days spent at Toulouse. I presume this is to be imputed to the very unfavourable weather, principally cold, damp, and windy, which filled up the period of my stay there. On the morning of the 19th of June, I again mounted the Diligence, at early dawn, and set off for this place; which is about ninety miles distant from Toulouse. For the privilege of seeing the country, I took my place with the conducteur in the cabriole, which is a seat in front of the coach, on the outside. But in truth, my feeble spirits rendered me very indifferent to all that was to be seen. Though fortified abundantly with flannel, and wrapped in my great coat, I suffered a good deal with cold, until 10 o'clock. Doubtless, my deficiency of animal heat was much the cause; and doubtless, to this same cause ought to be imputed, in good measure, the evil report I have made, and feel disposed to make, of the cold and rawness of the French climate, in the months past. I think it fair to set myself down, as ill qualified to judge in the case. Very likely an Englishman, (and it is from Englishmen chiefly, I believe, that we have received our information on the subject of the French climate) in robust health, accustomed to the damp and chill atmosphere of his VOL. IV. Ch. Adv. native island-his mind cheered with the variety and novelty presented during his travel, and perhaps occasionally elevated with the abundance of good wine, every where to be had at a cheap ratewould make report of the climate of this country, just the reverse of what my feelings would dictate. They who would judge and act correctly, ought to guard against being the dupes of their feelings, in more things than climate. Our first day's travel was through a fine country-level and fertile. The roads, like all the main roads I have seen in France, very fine. While the sun was yet some hours high, we stopped for the night at St. Ganden's, which is, I think, a handsome place. The next day, as we approached the Pyrenees, we got into a hill country,-poor and ill cultivated. Here I saw more woods than I have any where else seen in France. We passed some orchards of chesnut trees, planted in rows, exactly like apple trees with you. We passed through a number of towns and villages, many of which were very shabby, and indicated no improvement for generations past. At one large market town, where the stage made some delay, I was gratified with the exhibition of a fair, such as is common in European towns; but the first that has happened to fall in my way. It presented a new scene, and one that was not a little amusing. The whole place was gorged, with variety that was endless; through which you could scarcely make your way. At one part, the townspeople had their stalls, exhibiting every kind of goods and merchandise, which the country people might need to carry to the country. At another place, every thing that was movable, seemed gathered from the country into the townhorses, cows, sheep, and hogs, grain of all kinds, implements of husbandry, and marketing of every description-All was bustle and ac 2 Y tivity, buying, selling, and bartering, with a hubbub of noise and strangeness of language, which made me think of ancient Babel. But the item of greatest curiosity, was the uncouth appearance of the outlandish multitude; the entire opposite of the polish and refinement, usually considered characteristick of French people. The great majority were women, whose swarthy complexions and toil-worn features, made me feel for the degraded state of their sex. Their dress was of the coarsest fabrick. Their heads were covered with hoods of woollen cloth, from which a cape descended half a yard long, around the shoulders; while the face was without an atom of protection from the sun or wind. The men were dressed in a style equally distant from modern taste. On some of them I observed hats with small crowns, just the shape of the head, and large brims, held by loops attached to the crown; such as I recollect to have seen in our country, near forty years ago. The principal French people known in the United States, are, suppose, from Paris, or from the cities and country on the sea-board, who have taken their habits of dress and behaviour from the capital. To judge of all French people from this sample, would be an egregious mistake. Nothing, it seems to me, is farther from refinement of manners and appearance, than the half barbarous population which I have seen collected at this and other places, on this route. Improvement of every kind must progress extremely slow, among a people greatly deficient in education and traveling; and among whom strangers seldom mingle. Even their language will undergo little change. Hence the dialect of these distant provinces is so entirely different from modern French, that it is almost another tongue. Even Frenchmen, from other parts, unless they have learned it, do not understand it. No doubt the priesthood, who watch so diligently against every appearance of innovation in religion, have an unhappy influence in retarding improvement in other particulars. About the middle of the afternoon we arrived at Tarbs; which is really a handsome town, of considerable size. It appears more modern in its construction than most towns I have passed. The streets are wide and airy. A fine stream of water, called the Adour, passes through it. The range of the lofty Pyrenees, whose dark blue summits had risen to our view in the distant horizon a good while before, appeared here quite at hand, towering to a majestick height. At Tarbs the publick stage stopped; and a fellow passenger, whose residence is at Bagnieres, and I, procured a hack, which brought us on here about sundown. Bagnieres is about ten miles from Tarbs, up a valley of great beauty and fertility; which is formed by an opening in the mountain, and which gradually narrows as it proceeds, until at the town of Bagnieres, it is scarcely half a mile wide. You will readily conceive, that alone, dispirited, and without an individual who feels the slightest care for me, taking up a temporary residence at every new place, must be attended with some unpleasant feelings. So I find it; and parti cularly so on my arrival here, where I had but one letter of introduction, and that to a Roman Catholick family, from whom I expected very little. It was evening when I arrived, and seldom have I found myself in a more cheerless mood, than when, after moping about the hotel till dark, I retired to my chamber, there alone, to ru minate on the past, the present, and future. But it is worth while to be in any situation of trial and privation, in which Providence may place us, for sake of the advantage to be derived from exercising the faith, which the Divine promises |