lous God, to be provoked to jealousy. In other places he is represented as being full of compassion, and the strength of his affections is compared to the feelings of a fond mother for her favourite child.

In the solution of this difficulty we shall observe first that,

Although philosophy may affect to despise vulgar phraseology, and be alarmed at metaphorical language, on account of the obscurities it has sometimes occasioned, yet metaphorical forms of speech constitute the bulk of all languages; are the grand sources of their copiousness, energy, and, in many cases, of their precision; for nothing contributes more to a precision in our ideas, than a pertinent allusion to something that may be similar to the subject under consideration. The origin of language may be traced to sensible objects; but every idea beyond sensible objects, was primarily expressed by metaphor. The first act of the mind is to perceive existences; the next is to discover certain characters, attributes, and qualities, inherent in existing subjects; to this succeeds the perception of various kinds and degrees of resemblances, in things which are not essentially the same, and in which

there may, in various other respects, be great and striking dissimilarities. Hence, our early attachment to fables and allegories, which teach some important truths by suppositions, which are in themselves absurd and extravagant.

The imagination is in vigorous exercise much earlier than the reasoning powers of man. The earliest modes of expression have always consisted in borrowing imagery from the surrounding objects; and the warmer the imagination the bolder has been the imagery. In active minds resemblances are seized with eagerness; and these resemblances perpetually recurring, enrich all languages with a great diversity of idioms and forms of speech. In consequence of this universal propensity, metaphorical expressions have always obtained a precedency to the language of philosophy; nor can they be totally subdued by philosophy. Through a frequency of repetition, many expressions will lose their metaphorical appearance, and be considered as merely technical; but the most abstract terms could not have been introduced, nor would they have been intelligible, did they not retain a relation to objects of sense.*

If, therefore, subjects which are immediately

*See Note B.

within our reach, and which are confined to sublunary affairs, require the aid of metaphorical allusions to express them with perspicuity and force, it is not to be supposed that sensitive man would be able to invent such modes of expression as should do justice to those abstractions surrounding a Being, spiritual in his nature, and elevated infinitely above every object of sense.

We may observe, secondly, that such modes of expression respecting the Deity, are a necessary accommodation to the nature and situation of man. That great Being who is immutably the same, who is infinitely exalted above our versatile passions and affections, employs all his relative attributes to pro

cure to the human race, what they are attempting to procure for themselves-Happiness; and to promote this object, "his eternal thought moves on his undisturbed affairs." But although his purpose is immutably the same; yet his conduct must be adapted to the circum stances and situations of his creatures; manifesting kindness, severity, complacency, chastizement, according to the dictates of his wisdom. To express these different modes, in all

their ramifications, philosophy possesses no appropriate terms; nor could any appropriate term be rendered intelligible to minds deriving all their ideas from sensible objects. Recourse must therefore be had to a species of analogy; and the conduct of God towards his intellectual offspring, is ascribed to the same passions and affections by which men are actuated, in their conduct towards each other. Because we so frequently change our purposes, in consequence of our experiencing sorrow and contrition, for our past actions, thus is a change or diversity in the divine proceedings ascribed, by a bold metaphorical figure, to the repentance of the Deity, as if he was also mistaken or disappointed in his object. Because human beings are prone to feel the turbulent emotions of anger, at injuries received, or offences committed, which excite in them a desire to punish the offender, thus is the incessant disapprobation of the Supreme Ruler, of vice and impiety, forcibly expressed by his anger, wrath, indignation: and the tremendous effects of his displeasure are denoted, by the sinner's "treasuring up wrath against the day of wrath." As we are excited by compassion and sympathy to pardon the crimes of the penitent, or to alleviate the distresses of our fellow creatures, similar emotions of commiseration and tenderness are ascribed to God,

in the diversified manifestations of his benevolence.

Again, it is not the sole object of language to state facts. It is also destined to give a powerful efficacy to these facts. It is frequent ly intended to excite in the human breast, certain feelings and emotions. For this

purpose it uses imagery, by which, through the medium of fancy, distant objects, and even abstract truths, are rendered conspicuous and striking. It ventures to borrow resemblances from every quarter, in order to produce some particular impression upon the miud.

In times of simplicity,, when knowledge is very limited, and ideas acquired by thought and reflection are comparatively few; when language is barren of accurate and appropriate terms; when the mind is neither diverted nor distracted by a variety of subjects; when the feelings are warm, and the imagination vigorous; when abstract notions and minute investigations do not check the impulses of nature, by demanding precision, the mind naturally and inevitably bursts forth into metaphor; and every emotion