on the infinite superiority of the great Self-existent Creator of the vast universe, and of all its stars and worlds and their countless inhabitants,—to one of us little beings, dwelling on one of those worlds; in a word, on the distinction that exists between the finite and the Infinite,—for that alone expresses the difference between man and God. Recollecting this, we shall perceive at once how vain it is for us to think of forming any just conception of the ways, the purposes, and the nature of such a Being,—any otherwise than through such Revelation as He may choose to make of Himself to us; and, moreover, how impossible it must be for Him to reveal Himself to us in any other than a modified aspect,—in a form and appearance accommodated to our narrow and finite ideas. He Himself has declared that "no man can see God and live[1]:" nor is it any more possible for man to behold the infinite God, as He is in Himself, with the eye of the mind, than with the eyes of the body. The highest angels can have but a very imperfect understanding of the Divine nature and doings: how much less, man.
It will thus be readily seen, that the Divine Being, in all His dealings with man, must necessarily accommodate Himself continually to man's ideas. It will follow, that the aspect in which He will present Himself to men, will vary with their characters, with their states of thought and feeling. When addressing or dealing with men in a very gross and low state, ignorant and depraved, He would be compelled to speak to them in seemingly gross and harsh language, or they would neither comprehend nor be moved by
