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. To 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 senses 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 twenty-four 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 million of cubical miles, should whirl around with so amazing 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 our earth be called in

question, or denied, the idea of force, or power, will be inde finitely 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 the 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 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 scripture gives us of the Deity as "the only wise God." For, it would exhibit a stupendous system of means altogether disproportioned to the end intended-namely, to produce the alternate succession of day and night to the inhabitants of our globe, which is more beautifully and harmoniously affected 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 to

* See Appendix, No. 1.

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 :

This will evi

"God is almighty, Rev. i. 18, chap. iv. 8. dently 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 infinite 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, 1 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 effect, 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 " 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 apply, such as "infinite faithfulness, infinite justice, infinite truth," &c. an application of the term which is never sanctioned by Scripture, and which has a tendency to introduce confusion into our conceptions of the perfections of God. Granting that the statements and reasonings in such an extract as the above were unquestionable, yet what impression can they make upon the mind? Would an ignorant person feel his conceptions of the Divinity much enlarged, or his moral powers aroused by such vague and general statements? And, if not, it appears somewhat unaccountable, that those sources of illustration, which would convey the most ample and definite views of the "eternal power" and glory of God, should be studiously concealed from the view. Vague descriptions and general views of any object will never be effectual in awakening the attention, and arresting the faculties of the mind. The heart will always remain unimpressed, and the understanding will never be thoroughly excited in its exercise, unless the intellect have presented before it a well-defined and interesting object, and be enabled to survey it in its various aspects; and this object must always have a relation to the material world, whether it be viewed in connection with religion, or with any other subject.

Thus I have endeavoured, in the preceding sketches, to present a few detached illustrations of the omnipotence and grandeur of the Deity, as displayed in the vast magnitude of the material universe-the stupendous velocities of the celestial bodies-and in the immeasurable regions of space which surround them, and in which their motions are performed. Such a magnificent spectacle as the fabric of the universe presents— so majestic, God-like, and overwhelming, to beings who dwell "in tabernacles of clay"-was surely never intended to be overlooked, or to be gazed at with indifference, by creatures endowed with reason and intelligence, and destined to an immortal existence. In forming a universe composed of so many immense systems and worlds, and replenished with such a variety of sensitive and intelligent existences, the Creator, doubtless, intended that it should make a sublime and reverential impression on the minds of all the intellectual beings to whom it might be displayed, and that it should convey some palpable idea of the infinite glories of his nature, in so far as material objects can be supposed to adumbrate the

perfections of a spiritual and uncreated Essence. Dwelling in "light inaccessible" to mortals, and for ever veiled from the highest created being, by the pure spirituality and immensity of his nature, there is no conceivable mode by which the infinite grandeur of Deity could be exhibited to finite intelligences, but through the medium of those magnificent operations which are incessantly going forward throughout the boundless regions of space. Concealed from the gaze of all the "principalities and powers" in heaven, in the unfathomable depths of his Essence, he displays his presence in the universe he has created, and the glory of his power, by launching magnificent worlds into existence, by adorning them with diversified splendors, by peopling them with various ranks of intelligent existence, and by impelling them in their movements through the illimitable tracts of creation.

It will readily be admitted by every enlightened Christian, that it must be a highly desirable attainment, to acquire the most glorious idea of the Divine Being which the limited capacity of our minds is capable of receiving. This is one of the grand difficulties in religion. The idea of a Being purely IMMATERIAL, yet pervading infinite space, and possessed of no sensible qualities, confounds and bewilders the human intellect, so that its conceptions, on the one hand, are apt to verge towards extravagancy, while, on the other, they are apt to degenerate into something approaching to inanity. Mere abstract ideas and reasonings respecting infinity, eternity, and absolute perfection, however sublime we may conceive them to be, completely fail in arresting the understanding, and affecting the heart; our conceptions become vague, empty, and confused, for want of a material vehicle to give them order, stability, and expansion. Something of the nature of vast extension, of splendid and variegated objects, and of mighty movements, is absolutely necessary, in order to convey to spirits dwelling in bodies of clay, a definite conception of the invisible glories of the Eternal Mind; and, therefore, in the immense variety of material existence with which the universe is adorned, we find every requisite assistance of this kind to direct and expand our views of the great object of our adoration. When the mind is perplexed and overwhelmed with its conceptions, when it labors as it were, to form some welldefined conceptions of an Infinite Being, it here finds some tangible objects on which to fix, some sensible substratum for its thoughts to rest upon for a little, while it attempts to penetrate, in its excursions, into those distant regions which eye hath not seen, and to connect the whole of its mental survey