remembering all that has ever taken place, but can scarcely
conceive of his unlimited presence. Our childish obedience is then
yielded as to our parents,--partly through fear, partly through a desire
of approbation, and partly with the hope of of giving pleasure. All the
qualities or attributes which we ascribe to God have their origin and
counterparts in our parents, or those who supply their place to us: and
in no other way can the conception of Deity be originated. No mind can
arrive at the recognition of a general principle, but through an
observation of its particular applications; nor can a conception be
formed, otherwise than by the gradual reception of its elements; or
enlarged, but by adding to their number. From the watchfulness of its
parent in satisfying its wants and defending it from injury, the child
forms its first notion of Providence; and from the visitings of parental
approbation and displeasure, of a moral governor. When the presence of
Deity is thus recognised, some more abstract qualities are by degrees
attributed to him. Instances of the strength, foresight, and knowledge
of the parent are daily witnessed; and these, somewhat magnified, are
transferred to Deity;--and the moral attributes have the same origin.
Steadiness in awarding recompence, tenderness in inflicting punishment,
or readiness in remitting it on repentance, gradually communicate the
abstract ideas of justice, compassion, and mercy. Our first low notions
of holiness are formed by putting together all the best qualities we
have observed in the persons around us, and supposing them to be
unimpaired by the faults we are conscious of in ourselves. All these
attributes are ascribed to one Being; and the conception, already more
exalted than any we have formed of any other individual being, is
further improved by the richer elements of a more extended experience.
The imagination becoming stronger as the materials supplied to its
activity become more abundant, the conception of Deity perpetually grows
in grandeur and beauty, till it absorbs the intellect of a Newton and
engrosses the affections of a Fenelon. Still, this notion of a Being
whom we know and feel to be infinite, is formed from the results of our
finite experience; and the conception, however improved in degree, is
unchanged in kind. Let it be magnified to the utmost extent, it is still
only magnified, not metamorphosed. As there is a strict analogy between
the moral attributes