plays of his Power, Wisdom, and Beneficence, as the material universe exhibits, should be treated, by his intelligent offspring, with indifference or neglect. It becomes us to contemplate, with adoring gratitude, every ray of our Creator's glory, whether as emanating from the light of Revelation, or as reflected from the scenery of nature around us, or as descending from those regions where stars unnumbered shine, and planets and comets run their solemn rounds. Instead of contrasting the one department of knowledge with the other, with a view of depreciating the science of nature, our duty is, to derive from both as much information and instruction as they are calculated to afford; to mark the harmony of the revelations they respectively unfold; and to use the revelations of nature for the purpose of confirming and amplifying, and carrying forward our views of the revelation contained in the Sacred Scriptures. With regard to the revelation derived from the Sacred Records, it has been imagined by some, that it has little or no reference to the operations of the material system, and that, therefore, the study of the visible works of God can be of little importance in promoting religious knowledge and holy affections. In the sequel of this volume, I shall endeavour to show, that this sentiment is extremely fallacious, and destitute of a foundation. But, in the mean time, although it were taken for granted, it would form no argument against the combination of science with religion. For it ought to be carefully remarked, that Divine Revelation is chiefly intended to in truct us in the knowledge of those truths which interest us as subjects of the moral administration of the Governor of the world,-or, in other words, as apostate creatures, and as moral agents. Its grand object is to develop the openings and bearings of the plan of Divine Mercy; to counteract those evil propensities and passions which sin has introduced; to inculcate those holy principles and moral laws which tend to unite mankind in harmony and love; and to produce those amiable tempers and dispositions of mind, which alone can fit us for enjoying happiness either in this world, or in the world to come. For this reason, doubtless, it is, that the moral attributes of Deity are brought more prominently into view in the Sacred Volume, than his natural perfections; and that those special arrangements of his Providence, which regard the moral renovation of our species, are particularly detailed; while the immense extent of his universal kingdom, the existence of other worlds, and their moral economy, are but slightly hinted at, or veiled in obscurity. Of such a Revelation we stood in need; and had it chiefly embraced subjects of a very different nature, it would have failed in supplying the remedies requisite for correcting the disorders which sin has introduced mong mankind-But, surely, it was never

intended, even in a religious point of view, that the powers of the human mind, in their contemplations and researches, should be bounded by the range of subjects comprised in that revelation, which is purely, or chiefly, of a moral nature, since the Almighty has exibited so magnificent a spectacle in the universe around us, and endowed us with faculties adequate to the survey of a considerable portion of its structure, and capable of deducing from it the most noble and sublime results. To walk in the midst of this "wide extended theatre," and to overlook, or to gaze with indifference on those striking marks of Divine omnipotence and skill, which every where appear, is to overlook the Creator himself, and to contemn the most illustrious displays he has given of his eternal power and glory. That man's religious devotions are much to be suspected, whatever show of piety he may affect, who derives no assistance, in attempting to form some adequate conceptions of the object of his worship, from the sublime discoveries of astronomical science; from those myriads of suns and systemas which form but a small portion of the Creator's immense empire!* The professing Christian, whose devotional exercises are not invigorated, and whose conceptions of Deity are not extended, by a contemplation of the magnitude and variety of his works, may be considered as equally a stranger to the more elevated strains of piety, and to the noble emotions excited by a perception of the beautiful and the sublime.

"The works of the Lord," says an inspired writer, "are great, and are sought out by all those who have pleasure therein." They all bear the stamp of Infinite Perfection, and serve as so many sensible mediums to exalt and expand our conceptions of him, whose invisible glories they represent and adumbrate. When contemplated in connection with the prospects opened by Divine Revelation, they tend to excite the most ardent desires after that state of enlarged vision, where the plans and operations of Deity will be more clearly unfolded-and to prepare us for bearing a part in the immortal hymn of the church triumphant:-- Great and marvellous are thy works, Lord God Almighty, just and true are thy ways, thou King of Saints." The most illustrious characters that have adorned our race in all ages, have been struck with the beauty and magnificence of the visible creation, and have devoted a certain portion of their

As some readers seem to have mistaken the Author's meaning, in this and similar passages, it may be proper to state, that his meaning is notthat a knowledge of natural science is essential to genuine piety; but, that the person who has an opportunity of making himself acquainted with the science of nature, and of contemplating the wonders of the heavens in their true light, and who does not find his views of the Creator expanded, and his religious emotions elevated, by such studies, has reason to call in question the nature and the sincerity of his devotional feelings.

time and attention in investigating its admirable economy and arrangement: and there can be no question, that a portion of our thoughts devoted to the study of the wondrous works of the Most High, must ultimately be conducive to the improvement of our intellectual powers, to our advancement in the Christian life, and to our preparation for the exalted employments of the eternal world.

In fine, since the researches of modern times have greatly enlarged our views of the System of Universal Nature, and of the vast extent to which the operations of the Creator are carried on in the distant regions of space, since the late discoveries of Naturalists and Experimental Philosophers, with respect to the constitution of the atmosphere, water, light, heat, the gases, the electric, galvanic and magnetic fluids, and the economy and instincts of animated beings, have opened to our view a bright display of Divine Wisdom, in the contrivance and arrangement of the different parts of our terrestrial habitation, since improvements in the useful arts have kept pace with the progress of science, and have been applied to many beneficial purposes, which have ultimately a bearing on the

interests and the progress of religion-since a general desire to propagate the truths of Christianity in Heathen lands now animates the mass of the religious world-since the nations of both Continents are now aroused to burst asunder the shackles of despotism, and to inquire after rational liberty and mental improvement,— and since all these discoveries, inventions, and movements, and the energies of the human mind, from which they spring, are under the direction and control of that Omnipotent Being who made and who governs the world-they ought to be considered as parts of those Providential arrangements, in the progress of which He will ultimately accomplish the illumination of our benighted race, and make the cause of righteousness and truth to triumph among all nations. And, therefore, the enlightened Christian ought thankfully to appreciate every exhibition, and every discovery, by which his conceptions of the attributes of God, and of the grandeur of his works, may be directed and enlarged, in order that he may be qualified to "speak of the honour of his majesty, and talk of his power; to make known to the sons of men his mighty acts, and the glorious majesty of his kingdom."

SECTION I.

these natural relations must for ever subsist. It is true, indeed, that the essential attributes of God, and the principles of Natural Religion,

DEITY to RELIGION.

A FIRM Conviction of the existence of God, and a competent knowledge of his natural perfections,lie at the foundation of all religion, both natural and revealed. In proportion as our views of the perfections of Deity are limited and obscure, in a similar proportion will be our con ceptions of all the relations in which he stands to his creatures, of every part of his providential procedure, and of all the doctrines and require ments of revealed religion.

By the natural or essential attributes of God, we understand such perfections as the following:-His Eternity, Omnipresence, Infinite Knowledge, Infinite Wisdom, Omnipotence, and Boundless Beneficence. These are the characters and attributes of Deity, which, we must suppose, form the chief subjects of contemplation to angels, and to all other pure intelligences-and in investigating the displays of which, the sons of Adam would have been chiefly employed, had they continued in primeval innocence. These attributes form the ground-work of all those gracious relations in which the God of salvation stands to his redeemed people in the economy of redemption-they lie at the foundation of the whole Christian superstructure-and were they not recognized as the corner-stones of that sacred edifice, the whole system of the Scripture Revelation would remain a baseless fabric. The full display of these perfections will be exhibited in the future world-the contemplation of this display will form one of the sublime employments" of the saints in light"—and to prepare us for engaging in such noble exercises, is one of the chief designs of the salvation proclaimed in the Gospel.

The Christian Revelation ought not to be considered as superseding the Religion of Nature, but as carrying it forward to perfection. It introduces the Deity to us under new relations, corresponding to the degraded state into which we have fallen. It is superadded to our natural relations to God, and takes it for granted, that

Revelation, as appears from the past experience of mankind in every generation; but it is equally true, that, when discovered by the aid of this celestial light, they are of the utmost importance in the Christian system, and are as essentially connected with it, as the foundation of a building is with the superstructure. Many professed Christians, however, seem to think, and to act, as if the Christian Revelation had annulled the natural relations which subsist between man and the Deity; and hence the zealous outcry against every discussion from the pulpit, that has not a direct relation to what are termed the doctrines of grace. But nothing, surely, can be more ab surd than to carry out such a principle to all its legitimate consequences. Can God ever cease to be Omnipotent, or can man ever cease to be dependent for existence on his infinite power? Can the Divine Being ever cease to be Omnipresent and Omniscient, or can man ever cease to be the object of his knowledge and superintendence? Can Infinite Wisdom ever be detached from the Almighty, or can man ever be in a situation where he will not experience the effects of his wise arrangements? Can Goodness ever fail of being an attribute of Jehovah, or can any sentient or intelligent beings exist that do not experience the effects of his bounty? In short, can the relation of Creature and of Crea tor ever cease between the human race, in whatever moral or physical situation they may be placed, and that almighty Being, "who giveth to all, life and breath, and all things ?" If none of these things can possibly happen, then the relations to which we refer must be eternal and unchangeable, and must form the basis of all the other relations in which we can possibly stand to the Divine Being, either as apostate or as redeemed creatures; and, therefore, they ought to be exhibited as subjects for our frequent and serious contemplation, as religious and moral agents. But, unless we make such topics a distinct subject of attention, and endeavour to acquire a clear and comprehensive conception of our natural relations to God, we can never form a

clear conception of those new and interesting relations into which we have been brought by the mediation of Jesus Christ.

If man had continued in his primitive state of integrity, he would have been for ever exercised in tracing the Power, the Beneficence, and other attributes of Deity, in the visible creation alone. Now that his fallen state has rendered additional revelations necessary, in order to secure his happiness-is he completely to throw aside those contemplations and exercises which constituted his chief employment, while he remained a pure moral intelligence? Surely not. One great end of his moral renovation, by means of the Gospel, must be, to enable him to resume his primitive exercises, and to qualify him for more enlarged views and contemplations of a similar nature, in that future world, where the physical and moral impediments which now obstruct his progress will be completely removed.

It appears highly unreasonable, and indicates a selfish disposition of mind, to magnify one class of the Divine attributes at the expense of another, to extol, for example, the Mercy of God, and neglect to celebrate his Power and Wisdom-those glorious perfections, the display of which, at the formation of our globe, excited the rapture and admiration of angels, and of innocent man. All the attributes of God are equal, because all of them are infinite; and, therefore, to talk of darling attributes in the Divine Nature, as some have done, is inconsistent with reason, unwarranted by Scripture, and tends to exhibit a distorted view of the Divine character. The Divine mercy ought to be celebrated with rapture by every individual of our fallen race; but with no less rapture should we extol the Divine Omnipotence; for the designs of mercy cannot be accomplished without the intervention of Infinite Power. All that we hope for, in consequence of the promises of God, and of the redemption accomplished by Jesus Christ, must be founded on the conception we form of the operations of Omnipotence. An example or two may not be unnecessary for illustrating this position.

We are warranted, by the sacred oracles, to entertain the hope, that these mortal bodies of ours, after they have mouldered in the dust, been dissolved into their primary elementary parts, and become the prey of devouring reptiles, during a lapse of generations or of centuries,—shall spring forth from the tomb to new life and beauty, and be arrayed in more glorious forms than they now wear; yea, that all the inhabitants of our globe, from Adam to the end of time, though the bodies of thousands of them have been devoured by cannibals, have become the food of fishes and of beasts of prey, and have been burnt to cinders, and their ashes scattered by the winds, over the different regions of sea and land,—shall be reanimated by the voice of the Son of God, and shall appear, each in his proper person and identical

body, before God, the Judge of all. Now, the firmness of our hope of so astonishing an event, which seems to contradict all experience, and appears involved in such a mass of difficulties and apparent contradictions, must be in propor tion to the sentiments we entertain of the Divine Intelligence, Wisdom, and Omnipotence. And where are we to find the most striking visible displays of these perfections, except in the actual operations of the Creator, within the range of our view in the material world?

Again, we are informed, in the same Divine records, that, at some future period, the earth on which we now dwell shall be wrapt up in devour. ing flames, and its present form and constitution for ever destroyed; and its redeemed inhabitants, after being released from the grave, shall be trans ported to a more glorious region; and that "new heavens and a new earth shall appear, wherein dwelleth righteousness." The Divine mercy hav ing given to the faithful the promise of these astonishing revolutions, and most magnificent events, our hopes of their being fully realized must rest on the infinite wisdom and omnipotence of Jehovah ; and, consequently, if our views of these perfections be limited and obscure, our hope in relation to our future destiny will be propor tionably feeble and languid; and will scarcely perform its office "as an anchor to the soul, both sure and steadfast." It is not merely by telling a person that God is All-wise, and All-powerful, that a full conviction of the accomplishment of such grand events will be produced. He must be made to see with his own eyes what the Almighty has already done, and what he is now doing in all the regions of universal nature which lie open to our inspection; and this cannot be effected without directing his contemplations to those displays of intelligence and power which are exhibited in the structure, the economy, and the revolutions of the material world.

If the propriety of these sentiments be admit ted, it will follow that the more we are arcustomed to contemplate the wonders of Divine intelligence and power, in the objects with which we are surrounded, the more deeply shall we be in pressed with a conviction, and a confident hope, that all the purposes of divine mercy will uti mately be accomplished in our eternal felicity. It will also follow, that, in proportion as the mind acquires a clear, an extensive, and a reverential view of the essential attributes of the Deity, and of those truths in connection with them, which are objects of contemplation common to all holy beings, in a similar proportion will it be impressed, and its attention arrested, by every other divine subject connected with them. And it is, doubtless, owing to the want of such clear and impressive conceptions of the essential character of Jehovah, and of the first truths of religion, that the bulk of mankind are so little impressed and influenced by the leading doctrines and duties

connected with the plan of the Gospel salvation, and that they entertain so many vague and untenable notions respecting the character and the objects of a superintending Providence. How often, for example, have we witnessed expressions of the foolish and limited notions which are frequently entertained respecting the operations of Omnipotence? When it has been asserted that the earth with all its load of continents and oceans, is in rapid motion through the voids of spacethat the sun is ten hundred thousand times larger than the terraqueous globe-and that millions of such globes are dispersed throughout the immensity of nature-some who have viewed themselves as enlightened Christians, have exclaimed at the impossibility of such facts, as if they were beyond the limits of Divine Power, and as if such representations were intended to turn away the mind from God and religion; while, at the same time, they have yielded a firm assent to all the vulgar notions respecting omens, apparitions, and hobgoblins, and to the supposed extraordinary powers of the professors of divination and witch craft. How can such persons assent, with intelligence and rational conviction, to the dictates of Revelation respecting the energies of Omnipotence which will be exerted at "the consummation of all things," and in those arrangements which are to succeed the dissolution of our sublunary system? A firm belief in the Almighty Power and unsearchable wisdom of God, as displayed in the constitution and movements of the material world, is of the utmost importance, to confirm our faith, and enliven our hopes, of such grand and interesting events.

Notwithstanding the considerations now stated, which plainly evince the connection of the natural perfections of God with the objects of the Christian Revelation, it appears somewhat strange, that, when certain religious instructers happen to come in contact with this topic, they Beem as if they were beginning to tread upon forbidden ground; and, as if it were unsuitable to their office as Christian teachers, to bring forward the stupendous works of the Almighty to illustrate his nature and attributes. Instead of expatiating on the numerous sources of illustration, of which the subject admits, till the minds of their hearers are thoroughly affected with a view of the essential glory of Jehovah they despatch the subject with two or three vague propositions, which, though logically true, make no impression upon the heart; as if they believed that such contemplations were suited only to carnal men, and mere philosophers; and as if they were afraid, lest the sanctity of the pulpit should be polluted by particular descriptions of those operations of the Deity which are perceived through the medium of the corporeal senses. We do not mean to insinuate, that the essential attributes of God, and the illustrations of them derived from the material world, should

form the sole, or the chief topics of discussion, in the business of religious instruction-but, if the Scriptures frequently direct our attention to these subjects-if they lie at the foundation of all accurate and extensive views of the Christian Revelation-if they be the chief subjects of contemplation to angels, and all other pure intelligences, in every region of the universe-and if they have a tendency to expand the minds of professed Christians, to correct their vague and erroneous conceptions, and to promote their con formity to the moral character of God-we cannot find out the shadow of a reason, why such topics should be almost, if not altogether, overlooked, in the writings and the discourses of those who profess to instruct mankind in the knowledge of God, and the duties of his worship.

We are informed by our Saviour himself, that "this is life eternal, to know thee the living and true God," as well as "Jesus Christ whom he hath sent." The knowledge of God, in the sense here intended, must include in it the knowledge of the natural and essential attributes of the Deity, or those properties of his nature by which he is distinguished from all "the idols of the nations." Such are, his Self-existence, bis All-perfect knowledge, his Omnipresence, his Infinite Wisdom, his Boundless Goodness, and Almighty Power-attributes, which, as we have just now seen, lie at the foundation of all the other characters and relations of Deity revealed in the Scriptures. The acquisition of just and comprehensive conceptions of these perfections, must, therefore, lie at the foundation of all profound veneration of the Divine Being, and of all that is valuable in religion. Destitute of such conceptions, we can neither feel that habitual humility, and that reverence of the majesty of Jehovah, which his essential glory is calculat ed to inspire, nor pay him that tribute of adora tion and gratitude which is due to his name. Devoid of such views, we cannot exercise that cordial acquiescence in the plan of his redemption, in the arrangements of his providence, and in the requirements of his law, which the Scriptures enjoin. Yet, how often do we find persons who pretend to speculate about the mysteries of the Gospel, displaying-by their flippancy of speech respecting the eternal counsels of the Majesty of Heaven-by their dogmatical assertions respecting the Divine character, and the dispensations of providence-and by their pertinacious opinions respecting the laws by which God must regulate his own actions-that they have never felt impressive emotions of the grandeur of that Being, whose" operations are unsearchable, and his ways past finding out?" Though they do not call in question his immensity and power, his wisdom and goodness, as so many abstract properties of his nature, yet the unbecoming fami liarity with which they approach this august Being, and talk about him, shows that they have