In speaking of God, and of celestial beings, we always use, and cannot but use, language drawn from the properties, qualities, and appearances of things around us, or from the passions of our own minds, or from the configuration and actions of our own bodies. We cannot, in fact, conceive of God except figuratively--hence to the limit of our intellect is the language of Scripture adapted. Though written under inspiration, it was written by men, and for men; and, therefore, the personification of the Almighty is unavoidable. It is said, "Thy way is in the sea, and thy path in the great waters, and thy footsteps are not known;"[9] we talk of the "work of his hands," of "the arm of God," etc., and we know that we are speaking figuratively, and it is because we know this, that we turn with disgust from the pictures, however elaborate, which, painted by Roman Catholics, represent the God of heaven and earth under the similitude of an aged man, with a long beard, and white hair, looking down from the clouds. We know that "God is a Spirit," but we have no conception of what a spirit is; we know nothing of spirit--nay, we know nothing of matter essentially; it is only of some of its properties that our senses afford us information, and it may have many properties, for the discernment of which no senses have been bestowed upon us. Well, then, may it be written, "Canst thou by searching find out God? canst thou find out the Almighty unto perfection?"[10] We cannot, however, doubt, that the Almighty has given to us a mind and senses quite adequate, not only to our animal wants, but to our spiritual pilgrimage through this transitory scene, until we arrive at those realms of bliss, where ignorance shall be exchanged for knowledge, and every difficulty cleared away. [9] Psa. lxxvii. 19. [10] Job xi. 7. Considerations like these add interest to the inquiry--What variety and extent of information do we, as intellectual, immortal beings, gain through our senses? A little thought will convince us that, without the reflective agency of our minds on the impressions received by the senses, and the power of conceiving abstract ideas, the simple impressions of colour, solidity, weight, sound, flavour, or odour, would be but meagre sources of knowledge. As it is, they are the broad inlets of knowledge. Let us take them in succession, commencing with a new chapter. CHAPTER III. THE SENSES, AS THE INLETS TO KNOWLEDGE--SIGHT AND HEARING.