Here alone can you fee spotlefs innocence triumphing over the moft aggravated miferies.

Iv. I need scarcely fay, that truth, in an historic form, makes a far deeper impreffion on the. Memory, than when communicated in a doctrinal manner. This power is fo formed, as to take a firmer hold of facts, than of precepts. We fee this every day with refpect to children. When they cannot retain any abftract truth, they easily receive instruction in the form of hiftory. Now, our condefcending Father treats us as only older children. He communicates truth in that way which is most adapted to the imperfection of our faculties in this ftate of minority.

The Ifraelites were commanded to inftruct their pofterity, not merely as to doctrines, but facts.. The fathers were to tell their children, what God had done, as well as what he had spoken 1. Some of their most folemn ordinances, as has been formerly feen, were inftituted, for the exprefs purpofe of preferving the remembrance of facts. In like manner, the principal feaft, under the New Teftament, is appointed as a perpetual memorial of the greatest event that ever took place on the theatre of this world,-the death of " the Prince "of Life." "As often," fays the great inftitutor, as ye eat this bread, and drink this cup, ye do fhew the Lord's death, till he come."

v. This method tends in a fpecial manner to ftrike.

P 4

h Pfal. xliv. 1.—3.; lxxviii, 4, 5.

ftrike the Imagination. This is the inventive power of the foul. Here, as in a prolific womb, the most of our thoughts receive their first formation. Hence are they at length ushered into light, and affume the form of external actions. This is, indeed, the leading faculty; which fupplies matter for the judgment of the underftanding, and for the choice or rejection of the will. This is that power of the foul, which has the most immediate connexion with objects of sense, and receives its impreffions by means of our bodily organs. It is, therefore, of the greatest importance, that such objects be presented to it, as tend to make proper and ufeful impreffions. In its natural state, it is under the power of vanity. Therefore the Gentiles are faid to "walk in the vanity "of their minds," or imaginations, "having the "understanding darkened i." This vanity of the mind especially appears by its ardent pursuit of vain objects, and by its great inftability. The natural darkness of the understanding is greatly increased by the habitual vanity of the imagination. Flying from fpiritual objects, and eagerly pursuing thofe that correfpond to its own vanity, it obfcures the understanding with a multitude of ideas which bear this character, and which therefore tend to pervert its judgment.

As this power is changed by grace, God, in the external revelation he hath given us, is pleased to employ means which are adapted to its peculiar frame. He does not merely make use of confider

ations suited to the nature of the understanding, and motives which have a tendency to influence the will he alfo exhibits fuch objects as are most apt to imprefs the imagination, and exhibits them in fuch a way as is moft likely to produce the deepest impreffion. Because this power of the foul is inferior to the understanding, and ought to fubmit to its decifions; because it is of itself wild and ungovernable, and very subject to illufion; many perhaps give it far lefs attention than it deferves, and may be apt to imagine that very little regard is paid to it in Scripture, or in gracious operation. But the more wild it is, the greater is the neceffity of its being tamed. The more that it is fubject to illufion, the greater is the occafion for fupplying it with proper antidotes. Accordingly, to an attentive obferver, it will be evident that a great part of Scripture is meant in a particular manner for the ufe of this faculty. Well knowing its propenfity to catch at the most trivial things, he fubftitutes in their place thofe of the greatest moment. As it is capable of being affected by what is great and fublime, he holds up to its view, on the page of revelation, events which are far more calculated to aftonifh, by their grandeur, than any that are recorded in profane hiftory. Thofe great and stupendous works, which we call miracles, were immediately addreffed by God to the fenfes of carnal men, that by means of them they might be excited to attention, and have the most convincing evidence of his prefence, power, and greatnefs.

greatnefs. Did the Supreme Being ftoop fo low; and needs it feem furprifing that he fhould alfo adapt himself to that mental faculty, which, as we have feen, has the moft intimate connexion with objects of fenfe?

Is the imagination naturally unstable? He, in fome degree, condefcends to its weaknefs in this refpect, by prefenting it with a pleafing variety; while he at the fame time arrefts its attention, by the magnitude, and by the connexion of the various events. Is this power, in its ftate of imperfection, fubject to fuch impreffions as produce fear, and thence very apt to embrace fuperftitious ideas? He indeed exhibits fuch objects as tend to excite fear; but that fear which is "the be

ginning of wisdom," and which is infeparably connected with true religion. Thus, although the whole efficacy depends on the drawing of his Spirit, he even externally draws," in a variety of refpects, "with cords of a man." How much foever, indeed, the mind may be ftruck by any thing in revelation, it can have no faving effect, unless it be received by faith, refting on a divine teftimony. For without this, there can be no genuine reception, or right understanding, even of the historical parts of Scripture. But God may thus work on the imagination, before he communicate faith, as a mean of exciting the attention to fpiritual objects. When he hath given faith, he fanctifies this power as well as any other. This is one way in which the Holy Spirit ope

k Hof. xi. 4.

1 Heb. xi. 3.

rates

rates in establishing the heart. He fills the mind with divine things, exhibited in the most striking light, and fixes it on thefe. Therefore David difcovers his knowledge, both of the heart of man, and of the gracious operation of God, when, in reference to the folemn offering that he and Ifrael had made of their fubftance to the great Giver, he prefents this fupplication; Keep this for ever in the "imagination of the thoughts of the heart of thy people, and prepare," or "stablish their "heart unto thee m."

Whether we confider the matter, or the form of Sacred History, we will find that it is admirably adapted for impreffing the imagination.

With respect to the matter, we may take the hiftory of the Deluge for an example. No abftract defeription of the evil or defert of fin could be equally ftriking. We are not merely informed of the corruption of the ways or conduct of men, but of the univerfality of this corruption. "All flefh had corrupted his way upon the "earth "." n This depravity extended not only to all men, but to all that is in man. His heart was corrupted, as well as his way. Nor was this depravity fancied and complained of by fome vifionary and melancholy men, who viewed every thing in the worft light; or by a few felf-righteous perfons, who wished to extol themselves at the expence of all around them. Nor, as extending to the foul, was it merely of a partial nature. We have the testimony of the Searcher of hearts,

m 1 Chron. xxix, 18,

n Gen. vi, 12,

of