colour through every region of the globe; yea, that his attractive influence and fructifying energy should extend even to the planet Herschel, at the distance of eighteen hundred millions of miles! So that, in every point of view in which the universe is contemplated, we perceive the same grand scale of operation by which the Almighty has arranged the provinces of his universal kingdom.

We would now ask, in the name of all that is sacred, whether such magnificent manifestations of Deity ought to be considered as irrelevant in the business of religion, and whether they ought to be thrown completely into the shade, in the discussions which take place on religious topics, in "the assemblies of the saints?" If religion consists in the intellectual apprehension of the perfections of God, and in the moral effects produced by such an apprehension-if all the rays of glory emitted by the luminaries of heaven, are only so many reflections of the grandeur of Him who dwells in light unapproachable—if they have a tendency to assist the mind in forming its conceptions of that ineffable Being, whose uncreated glory cannot be directly contemplated-and if they are calculated to produce a sublime and awful impression on all created intelligences,-shall we rest contented with a less glorious idea of God than his works are calculated to afford? Shall we disregard the works of the Lord, and contemn "the operations of his hands," and that, too, in the face of all the invitations on this subject, addressed to us from heaven? For thus saith Jehovah, "Lift up your eyes on high, and behold, who hath created these things? who bringeth forth their host by number? I the Lord, who maketh all things, who stretched forth the heavens alone, and spread abroad the earth by myself; all their host have I commanded." And, if, at the command of God, we lift up our eyes to the "firmament of his power," surely we ought to do it, not with a brute unconscious gaze," not with the vacant stare of a savage, not as if we were still enveloped with the mists and prejudices of the dark ages-but as surrounded by that blaze of light which modern science has thrown upon the scenery of the sky, in order that we may contemplate,

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with fixed attention, all that enlightened reason, aided by the nicest observations, has ascertained respecting the magnificence of the celestial orbs. To overlook the sublime discoveries of modern times, to despise them, or to call in question their reality, as some religionists have done, because they bring to our ears such astonishing reports of the "eternal power," and majesty of Jehovahis to act as if we were afraid lest the Deity should be represented as more grand and magnificent than he really is, and as if we would be better pleased to pay him a less share of homage and adoration than is due to his name.

To

Perhaps some may be disposed to insinuate, that the views now stated are above the level of ordinary comprehension, and founded too much on scientific considerations, to be stated in detail to a common audience. any insinuations of this kind, it may be replied, that such illustrations as those to which we have referred, are more easily comprehended than many of those abstract discussions to which they are frequently accustomed; since they are definite and tangible, being derived from those objects which strike the sense and the imagination. Any person of common understanding may be made to comprehend the leading ideas of extended space, magnitude, and motion, which have been stated above, provided the descriptions be sufficiently simple, clear, and well defined; and should they be at a loss to comprehend the principles on which the conclusions rest, or the mode by which the magnificence of the works of God has been ascertained, an occasional reference to such topics would excite them to inquiry and investigation, and to the exercise of their powers of observation and reasoning on such subjects— which are too frequently directed to far less important objects. The following illustration, however, stands clear of every objection of this kind, and is level to the comprehension of every man of common sense.-Either the earth moves round its axis once in 24 hours-or, the sun, moon, planets, comets, stars, and the whole frame of the universe, move around the earth, in the same time. There is no alternative, or third opinion, that can be formed on this point. If the earth revolve on its axis

every 24 hours, to produce the alternate succession of day and night, the portions of its surface about the equator, must move at the rate of more than a thousand miles an hour, since the earth is more than twenty four thousand miles in circumference. This view of the fact, when attentively considered, furnishes a most sublime and astonishing idea. That a globe of so vast dimensions, with all its load of mountains, continents, and oceans, comprising within its circumference a mass of two hundred and sixty-four thousand millions of cubical miles, should whirl round with so amazing a velocity, gives us a most august and impressive conception of the greatness of that Power which first set it in motion, and continues the rapid whirl, from age to age! Though the huge masses of the Alpine mountains were in a moment detached from their foundations, carried aloft through the regions of the air, and tossed into the Mediterranean Sea, it would convey no idea of a force equal to that which is every moment exerted, if the earth revolve on its axis. But should the motion of the earth be called in question, or denied, the idea of force, or power, will be indefinitely increased. For, in this case, it must necessarily be admitted, that the heavens, with all the innumerable host of stars, have a diurnal motion around our globe; which motion must be inconceivably more rapid than that of the earth, on the supposition of its motion. For, in proportion as the celestial bodies are distant from the earth, in the same proportion would be the rapidity of their movements. The sun, on this supposition, would move at the rate of 414,000 miles in a minute; the nearest stars, at the rate of fourteen hundred millions of miles in a second, and the most distant luminaries, with a degree of swiftness which no numbers could express.* Such velocities, too, would be the rate of motion, not merely of a single globe like the earth, but of all the ten thousand times ten thousand spacious globes that exist within the boundaries of creation. This view conveys an idea of power, still more august and overwhelming than any of the views already stated, and

* See Appendix, No. 1.

we dare not presume to assert, that such a degree of physical force is beyond the limits of Infinite perfection: but on the supposition it existed, it would confound all our ideas of the wisdom and intelligence of the Divine mind, and would appear altogether inconsistent with the character which the Scriptures give us of the Deity as "the only wise God." For, it would exhibit a stupendous system of means altogether disproportioned to the end intendednamely, to produce the alternate succession of day and night to the inhabitants of our globe, which is more beautifully and harmoniously effected by a simple rotation on its axis, as is the case with the other globes which compose the planetary system. Such considerations, however, show us, that, on whatever hypothesis, whether on the vulgar or the scientific, or in whatever other point of view, the frame of nature may be contemplated, the mind is irresistibly impressed with ideas of power, grandeur, and magnificence. And, therefore, when an inquiring mind is directed to contemplate the works of God, on any hypothesis it may choose, it has a tendency to rouse reflection, and to stimulate the exercise of the moral and intellectual faculties, on objects which are worthy of the dignity of immortal minds.

We may now be, in some measure, prepared to decide, whether illustrations of the omnipotence of the Deity, derived from the system of the material world, or those vague and metaphysical disquisitions which are generally given in theological systems, be most calculated to impress the mind, and inspire it with reverence and adoration. The following is a description given of this attribute of God, by a well known systematic writer, who has generally been considered as a judicious and orthodox divine :

"God is Almighty, Rev. i. 18. chap. iv. 8. This will evidently appear, in that, if he be infinite in all his other perfections, he must be so in power: thus, if he be omniscient, he knows what is possible or expedient to be done; and if he be an infinite sovereign, he wills whatever shall come to pass. Now this knowledge would be insignificant, and his power inefficacious, were he not in

finite in power, or almighty. Again, this might be argued from his justice, either in rewarding or punishing; for if he were not infinite in power, he could do neither of these, at least so far as to render him the object of that desire or fear, which is agreeable to the nature of these perfections; neither could infinite faithfulness accomplish all the promises which he hath made, so as to excite that trust, and dependence, which is a part of religious worship; nor could he say without limitation, as he does, I have spoken it, I will also bring it to pass; I have purposed it, I will also do it. Isa. xlvi. 11.-But since power is visible in, and demonstrated by its effects, and infinite power, by those effects which cannot be produced by a creature, we may observe the almighty power of God in all his works, both of nature and grace: thus his eternal power is understood, as the apostle says, By the things that are made, Rom. i. 20, not that there was an eternal production of things, but the exerting this power in time, proves it to be infinite and truly divine; for no creature can produce the smallest particle of matter out of nothing, much less furnish the various species of creatures, with those endowments in which they excel one another, and set forth their Creator's glory. And the glory of his power is no less visible in the works of providence, whereby he upholds all things, disposes of them according to his pleasure, and brings about events which only he who has an almighty arm can effect."-Ridgley's Body of Divinity, p. 39.

This is the whole that Dr. Ridgley judges it necessary to state, in illustration of the attribute of Omnipotence, except what he says in relation to its operation in "the work of grace," in "the propagation and success of the Gospel," &c. subjects, to which the idea of power, or physical energy, does not properly apply. Such, however, are the meagre and abstract disquisitions generally given by most systematic writers. There is a continual play on the term 66 Infinite," which, to most minds, conveys no idea at all, unless it be associated with ample conceptions of motion, magnitude, and extension; and it is constantly applied to subjects to which it was never intended to ap