E. Are these the purposes for which God has given the Scriptures?

F. Yes, Eliza, God had compassion upon man, when in that degraded and miserable condition into which he had brought himself by his transgression, and, in the greatness of his love, purposed to raise him from his low condition, restore him to the enjoyment of his forfeited favour, and render him eternally happy, by making him like himself.

E. Are we to understand that it is essential to our happiness that we should be like God?

F. It certainly is; but you are not to think that I mean like Him in his Self-existence, Independence, Omnipotence, Omnipresence, &c. for it is impossible that ever creatures can resemble him in these. All creatures, from the highest angel to the meanest insect, have derived their existence from God, and are entirely and for ever depending upon him; but we must be like him in his holy and righteous character, before we can be as God is, perfectly happy.

H. But what is meant by the character of God?

F. Supposing any one were to ask a person the character of another with whom he was intimate, how would he describe it?

E. He would, I think, tell him what were his virtues, disposition, and temper; and perhaps he might mention some parts of

his conduct to prove the truth of what he said.

F. When we speak of the character of God, we do not apply such terms as virtue, disposition, temper to him; but we speak of his attributes or perfections, and may refer to his works, as displaying their excellency and glory.

H. I recollect that, last winter, when conversing with us on the works of God, you said, that these displayed his wisdom, power, and goodness.

F. I did so. It is, however, but a limited view which we can have of the glory of God in the material creation, and not suited to inspire sinful creatures such as we are with confidence in him; besides, you have been already informed, that those who had only this means of knowing God, soon sunk into the grossest ignorance, and indulged in the most wicked, debasing vices. Even those who were esteemed the wisest among them, in attempting to describe the character of God, where like blind men giving a description of colours. To know God without express communication with himself, is utterly impossible: "Canst thou by searching find out God? canst thou find out the Almighty to perfection? It is as high as heaven, what canst thou do? deeper than hell, what canst thou know? the measure thereof is longer than the earth, it is broader than the sea."

E. But are there not people who say, that the works of nature are quite sufficient to teach us all that is necessary to be known of God?

F. There are people who speak in high terms of what is termed natural religion; but there are none in this country who are solely indebted to nature for any enlightened knowledge they may have of God. You remember the accounts which were given you about the poor Bushman and the Greenlander: they had natural religion, but it could neither relieve their doubts, nor give comfort to their heart; and the darkness of their mind, and the sorrows of their heart, were expelled only by God shining into their heart, giving "them the light of the knowledge of the glory of God, as it shines in the face of Jesus Christ." It is revelation that has given us light to discover in Nature what of the divine glory is impressed upon it; for wherever the mind of God is unknown, the light of Nature is like a small glimmering lamp, which may serve to show the people that they are sitting "in darkness and the shadow of death," but it cannot direct their "feet into the way of peace;" because it neither fully unfolds the divine character, nor gives them any distinct information of the relation in which they stand to him, and the duties he requires of them.

H. Since our conversations last winter, I like much to study the works of nature.

F. I believe you do, Henry, and I heartily wish that you may always hear God saying to you, "mine hand hath laid the foundation of the earth, and my right hand hath spanned the heavens. Behold the heaven and the heaven of heavens is the Lord's thy God, the earth also, with all that therein is."

H. But I do not see why we should always think about God while we are studying the works of nature.

F. I am persuaded that if we really loved God, every thing we beheld would be heard as saying to us, with an audible voice, "I am the work of your Creator, admire and adore the wisdom and the goodness displayed in my formation;" but the natural aversion of the heart closes the ear to such instruction, and as the works of God do not so immediately address the hearts and consciences of men as the word of God does, many amuse themselves by researches into his works, that will not listen to the infinitely important discoveries which God has given of himself in his blessed word.

E. Will you give us an account of the discoveries which God has given of himself in his word?

F. The description which I shall give you must be very imperfect. You have a comprehensive summary of the divine perfections in one of the Catechisms. "God is a Spirit, Infinite, Eternal, Unchangeable in his being,

wisdom, power, holiness, justice, goodness, mercy, and truth."

C. But what is a spirit, father?

F. I cannot answer you, Catharine. It is a spirit that exists in each of us, and which animates us, and the time comes when the spirit must leave the body, and it shall moulder into dust, but the spirit shall never cease to exist. Our spirit is created by God; but He never had a beginning; "He is from everlasting to everlasting God." The spirit which is in us can only be in one particular place at a time, but God is everywhere present. He sees and knows all things that are in his widely extended dominions.

C. Does he know every thing that is said and done by men?

M. Yes, my dear, and he even knows the secrets of our hearts; read the first twelve verses of the 139th Psalm.

C. Yes, mother: "O Lord, thou hast searched me and known me. Thou knowest my down-sitting and mine uprising; thou understandest my thoughts afar off. Thou compasseth my path and my lying down, and art acquainted with all my ways. For there is not a word in my tongue, but lo, O Lord, thou knowest it altogether. Thou hast beset me behind

and before, and laid thine hand upon me. Such knowledge is too wonderful for me; it is high, I cannot attain unto it. Whither shall I go from thy