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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 endeavor 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 instruct 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 develope 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 among 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 exhibited 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 Om

nipotence 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 systems which form but a small portion of the Creator's immense empire!* The professing Christian, whose devo. tional exercises are not invigorated, and whose conceptions of Deity are not expanded 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 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

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.

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 honor 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."

CHAPTER I.

OF THE NATURAL ATTRIBUTES OF THE DEITY, WITH
PARTICULAR ILLUSTRATIONS OF HIS

OMNIPOTENCE AND WISDOM.

SECTION I.

On the Relation of the Natural Attributes of 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 conceptions of all the relations in which he stands to his creatures, of every part of his providential procedure, and of all the doctrines and requirements 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 these natural relations must for ever subsist. It is true, indeed, that the essential attributes of God, and the principles of Natural Religion, cannot be fully discovered without the light of 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 absurd 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 Creator 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 en

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