Astonomical Discourses 1


" When I consider thy heavens, the work of thy fingers, the moon and the stars, which thou hast ordained; What is man, that thou art mindful of him? and the son of man, that thou visitest him?" PSALM viii. 3,4.

IN the reasonings of the Apostle Paul, we cannot fail to observe, how studiously he accommodates his arguments to the pursuits or principles or prejudices of the people whom he was addressing. He often made a favourite opinion of their own the starting point of his explanation; and, educing a dexterous but irresistible train of argument from some principle upon which each of the parties had a common understanding, it was his practice to force them out of all their opposition, by a weapon of their own choosing, - nor did he scruple to avail himself of a Jewish peculiarity, or a heathen superstition, or a quotation from Greek poetry, by which he might gain the attention of those whom he laboured to convince, and by the skilful application of which he might " shut them up unto the faith.

Now, when Paul was thus addressing one class of an assembly, or congregation, another class might, for the time, have been shut out of all direct benefit and application from his arguments. When he wrote an Epistle to a mixed assembly of Christianized Jews and Gentiles, he had often to direct such a process of argument to the former, as the latter would neither require nor comprehend. Now, what should have been the conduct of the Gentiles at the reading of that part of the Epistle which bore almost am exclusive reference to the Jews? Should it be impatience at the hearing of something for which they had no relish or understanding? Should it be a fretful disappointment, because every thing that was said, was not said for their edification? Should it be angry discontent with the Apostle, because, leaving them in the dark, he had brought forward nothing for them, through the whole extent of so many successive chapters? Some of them may have felt in this way; but surely it would have been vastly more Christian to have sat with meek and unfeigned patience, and to have rejoiced that the great Apostle had undertaken the management of those obstinate prejudices, which kept back so many human beings from the participation of the Gospel. And should Paul have had reason to rejoice, that, by the success of his arguments, he had reconciled one or any number of Jews to Christianity, then it was the part of these Gentiles, though receiving no direct or personal benefit from the arguments, to have blessed God, and rejoiced along with him.

Conceive that Paul were at this moment alive, and zealously engaged in the work of pressing the Christian religion on the acceptance of the various classes of society. Should he not still have acted on the principle of being all things to all men? Should he not have accommodated his discussion to the prevailing taste, and literature, and philosophy of the times? Should he not have closed with the people, whom he was addressing, on some favourite principle of their own; and, in the prosecution of this principle, might he not have got completely beyond the comprehension of a numerous class of zealous, humble, and devoted Christians? Now, the question is not, how these would conduct themselves in such circumstances? but, how should they do it? Would it he right in them to sit with impatience, because the argument of the Apostle contained in it nothing in the way of comfort or edification to themselves? Should not the benevolence of the Gospel give a different direction to their feelings? And, instead of that narrow, exclusive, and monopolising spirit, which I fear is too characteristic of the more declared professors of the truth as it is in Jesus, ought they not to be patient, and to rejoice, when to philosophers, and to men of literary accomplishment, and to those who have the direction of the public taste among the upper walks of society, such arguments are addressed as may bring home to their acceptance also, " the words of this life ?" It is under the impulse of these considerations that I have, with some hesitation, prevailed upon myself to attempt an argument, which I think fitted to soften and subdue those prejudices which lie at the bottom of what may be called the infidelity of natural science; if possible to bring over to the humility of the Gospel, those who expatiate with delight on the wonders and the sublimities of creation; and to convince them, that a loftier wisdom still than that even of their high and honourable acquirements, is the wisdom of him who is resolved to know nothing but Jesus Christ and Him crucified.

It is truly a most Christian exercise to extract a sentiment of piety from the works and the appearances of nature. It has the authority of the Sacred Writers upon its side, and even our Saviour himself gives it the weight and the solemnity of his example. "Behold the lilies of the field; they toil not, neither do they spin, yet your heavenly Father careth for them." He expatiates on the beauty of a single flower, and draws from it the delightful argument of confidence in God. He gives us to see that taste may be combined with piety, and that the same heart may be occupied with all that is serious in the contemplations of religion, and he at the same time alive to the charms and the loveliness of nature.

The Psalmist takes a still loftier flight. He leaves the world, and lifts his imagination to that mighty expanse which spreads above it and around it. He wings his way through space, and wanders in thought over its immeasurable regions. Instead of a dark and unpeopled solitude, he sees it crowded with splendour, and filled with the energy of the Divine presence. Creation rises in its immensity before him; and the world, with all which it inherits, shrinks into littleness at a contemplation so vast and so overpowering. He wonders that he ii not overlooked amid the grandeur and the variety which are on every side of him; and passing upward from the majesty of nature to the majesty of nature's Architect, he exclaims, "What is man, that thou art mindful of him; or the son of man, that thou shouldest deign to visit him ?"

It is not for us to say, whether inspiration revealed to the Psalmist the wonders of the modern astronomy. But even though the mind be a perfect stranger to the science of these enlightened times, the heavens present a great and an elevating spectacle - an immense concave reposing upon the circular boundary of the world, and the innumerable lights which are suspended from on high, moving with solemn regularity along its surface. It seems to have been at night that the piety of the Psalmist was awakened by this contemplation, when the moon and the stars were visible, and not when the sun had risen in his strength, and thrown a splendour around him, which bore down and eclipsed all the lesser glories of the firmament. And there is much in the scenery of a nocturnal sky, to lift the soul to pious contemplation. That moon, and these stars, what are they? They are detached from the world, and they lift us above it. We feel withdrawn from the earth, and rise in lofty abstraction from this little theatre of human passions and human anxieties. The mind abandons itself to reverie, and is transferred in the ecstasy of its thoughts, to distant and unexplored regions. It sees nature in the simplicity of her great elements, and it sees the God of nature invested with the high attributes of wisdom and majesty.

But what can these lights be? The curiosity of the human mind is insatiable; and the mechanism of these wonderful heavens has, in all ages, been its subject and its employment. It has been reserved for these latter times, to resolve this great and interesting question. The sublimest powers of philosophy have been called to the exercise, and astronomy may now be looked upon as the most certain and best established of the sciences.
We all know that every visible object appears less in magnitude as it recedes from the eye. The lofty vessel, as it retires from the coast, shrinks into littleness, and at last appears in the form of a small speck on the verge of the horizon. The eagle, with its expanded wings, is a noble object; but when it takes its flight into the upper regions of the air, it becomes less to the eye, and is seen like a dark spot upon the vault of heaven. The same is true of all magnitude. The heavenly bodies appear small to the eye of an inhabitant of this earth, only from the immensity of their distance. When we talk of hundreds of millions of miles, it is not to be listened to as incredible. For remember that we are talking of those bodies which are scattered over the immensity of space, and that space knows no termination. The conception is great and difficult, but the truth is unquestionable. By a process of measurement which it is unnecessary at present to explain, we have ascertained first the distance, and then the magnitude of some of those bodies which roll in the firmament; that the sun which presents itself to the eye under so diminutive a form, is really a globe, exceeding, by many thousands of times, the dimensions of the earth which we inhabit; that the moon itself has the magnitude of a world; and that even a few of those stars, which appear like so many lucid points to the unassisted eye of the observer, expand into large circles upon the application of the telescope, and are some of them much larger than the ball which we tread upon, and to which we proudly apply the denomination of the universe.

Now, what is the fair and obvious presumption? The world in which we live, is a round ball of a determined magnitude, and occupies its own place in the firmament. But when we explore the unlimited tracts of that space, which is every where around us, we meet with other balls of equal or superior magnitude, and from which our earth would either be invisible, or appear as small as any of those twinkling stars which are seen on the canopy of heaven. Why then suppose that this little spot, little at least in the immensity which surrounds it, should be the exclusive abode of life and of intelligence? What reason to think that those mightier globes which roll in other parts of creation, and which we have discovered to be worlds in magnitude, are not also worlds in use and in dignity? Why should we think that the great Architect of nature, supreme in wisdom, as He is in power, would call these stately mansions into existence and leave them unoccupied?

When we cast our eye over the broad sea, and look at the country on the other side, we see nothing but the blue land stretching obscurely over the distant horizon. We are too far away to perceive the richness of its seenery, or to hear the sound of its population. Why not extend this principle to the still more distant parts of the universe? What though, from this remote point of observation, we can see nothing but the naked roundness of yon planetary orbs? Are we therefore to say, that they are so many vast and unpeopled solitudes; that desolation reigns in every part of the universe but ours; that the whole energy of the divine attributes is expended on one insignificant corner of these mighty works; and that to this earth alone belongs the bloom of vegetation, or the blessedness of life, or the dignity of rational and immortal existence?

But this is not all. We have something more than the mere magnitude of the planets to allege in favour of the idea that they are inhabited. We know that this earth turns round upon itself; and we observe that all those celestial bodies, which are accessible to such an observation, have the same movement. We know that the earth performs a yearly revolution round the sun; and we can detect, in all the planets which compose our system, a revolution of the same kind, and under the same circumstances. They have the same succession of day and night. They have the same agreeable vicissitude of the seasons. To them light and darkness succeed each other; and the gaiety of summer is followed by the dreariness of winter. To each of them the heavens present as varied and magnificent a spectacle; and this earth, the encompassing of which would require the labour of years from one of its puny inhabitants, is but one of the lesser lights which sparkle in their firmament. To them, as well as to us, has God divided the light from the darkness, and he has called the light day, and the darkness he has called night. He has said, let there be lights in the firmament of their heaven, to divide the day from the night; and let them be for signs, and for seasons, and for days, and for years; and let them be for lights in the firmament of heaven, to give light upon their earth; and it was so. And God has also made to them graat lights. To a11 of them he has given the sun to rule the day; and to many of them has he given moons to rule the night. To them he has made the stars also. And God has set them in the firmament of heaven, to give light upon their earth; and to rule over the day, and over the night, and to divide the light from the darkness; and God has seen that it was good.

In all these greater arrangements of divine wisdom, we can see that God has done the same things for the accommodation of the planets that he has done for the earth which we inhabit. And shall we say, that the resemblance stops here, because we are not in a situation to observe it? Shall we say, that this scene of magnificence has been called into being merely for the amusement of a few astronomers? Shall we measure the counsels of heaven by the narrow impotence of the human faculties? or conceive, that silence and solitude reign throughout the mighty empire of nature; that the greater part of creation is an empty parade; and that not a worshipper of the Divinity is to be found through the wide extent of yon vast immeasurable regions?

It lends a delightful confirmation to the argument, when, from the growing perfection of our instruments, we can discover a new point of resemblance between our Earth and the other bodies of the planetary system. It is now ascertained, not merely that all of them have their day and night, and that all of them have their vicissitudes of seasons, and that some of them have their moons to rule their night and alleviate the darkness of it; - we can see of one, that its surface rises into inequalities, that it swells into mountains and stretches into valleys; of another, that it is surrounded by an atmosphere which may support the respiration of animals; of a third, that clouds are formed and suspended over it, which may minister to it all the bloom and luxuriance of vegetation; and of a fourth, that a white colour spreads over its northern regions, as its winter advances, and that, on the approach of summer, this whiteness is dissipated - giving room to suppose, that the element of water abounds in it, that it rises by evaporation into its atmosphere, that it freezes upon the application of cold, that it is precipitated in the form of snow, that it covers the ground with a fleecy mantle, which melts away from the heat of a more vertical sun; and that other worlds bear a resemblance to our own, in the same yearly round of beneficent and interesting changes.

Who shall assign a limit to the discoveries of future ages? Who can prescribe to science her boundaries, or restrain the active and insatiable curiosity of man within the circle of his present acquirements? We may guess with plausibility what we cannot anticipate with confidence. The day may yet be coming, when our instruments of observation shall be inconceivably more powerful They may ascertain still more decisive points of resemblance. They may resolve the same question by the evidence of sense, which is now so abundantly convincing by the evidence of analogy. They may lay open to us the unquestionable vestiges of art, and industry, and intelligence. We may see summer throwing its green mantle over these mighty tracts, and we may see them left naked and colourless after the flush of vegetation has disappeared.

In the progress of years or of centuries, we may trace the hand of cultivation spreading a new aspect over some portion of a planetary surface. Perhaps some large city, the metropolis of a mighty empire, may expand into a visible spot by the powers of some future telescope. Perhaps the glass of some observer, in a distant age, may enable him to construct the map of another world, and to lay down the surface of it in all in minute and topical varieties. But there is no end of conjecture; and to the men of other times we leave the full assurance of what we can assert with the highest probability, that von planetary orbs are so many worlds, that they teem with life, and that the mighty Being who presides in high authority over this scene of grandeur and astonishment, has there planted the worshippers of His glory.
Did the discoveries of science stop here, we have enough to justify the exclamation of the Psalmist, " What is man, that thou art mindful of him; and the son of man, that thou shouldest deign to visit him ?" They widen the empire of creation far beyond the limits which were formerly assigned to it. They give us to see that yon sun, throned in the centre of his planetary system, gives light, and warmth, and the vicissitude of seasons, to an extent of surface several hundreds of times greater than that of the earth which we inhabit. They lay open to us a number of worlds, rolling in their respective circles around this vast luminary - and prove, that the ball which we tread upon, with all its mighty burden of oceans and continents, instead of being distinguished from the others, is among the least of them; and, from some of the more distant planets, would not occupy a visible point in the concave of their firmament. They let us know, that though this nuighty earth, with all its myriads of people, were to sink into annihilation, there are some worlds where an event so awful to us would be unnoticed and unknown, and others where it would be nothing more than the disappearance of a little star which had ceased from its twinkling. We should feel a sentiment of modesty at this just but humiliating representation. We should learn not to look on our earth as the universe of God, but one paltry and insignificant portion of it; that it is only one of the many mansions which the Supreme Being has created for the accommodation of His worshippers, and only one of the many worlds rolling in that flood of light which the sun pours around him to the outer limits of the planetary system.

But is there nothing beyond these limits? The planetary system has its boundary, but space has none; and if we wing our fancy there, do we only travel through dark and unoccupied regions? There are only five, or at most six, of the planetary orbs visible to the naked eye. What, then, is that multitude of other lights which sparkle in our firmament, and fill the whole concave of heaven with Innumerable splendours? The planets are all attached to the sun; and, in circling around him, they do homage to that influence which binds them to perpetual attendance on this great luminary. But the other stars do not own his dominion. They do not circle around him. To all common observation, they remain immoveable; and each, like the independent sovereign of his own territory, appears to occupy the same inflexible position in the regions of immensity. What can we make of them? Shall we take our adventurous flight to explore these dark and untravel1~d dominions? What mean these innumerable fires lighted up m distant parts of the universe? Are they only made to shed a feeble glimmering over this little spot in the kingdom of nature? or do they serve a purpose worthier of themselves, to light up other worlds, and give animation to other systems?

The first thing which strikes a scientific observer of the fixed stars, is their immeasurable distance. If the whole planetary system were lighted up into a globe of fire, it would exceed, by many millions of times, the magnitude of this world, and yet only appear a small lucid point from the nearest of them. If a body were projected from the sun with the velocity of a cannon-ball, it would take hundreds of thousands of years before it described that mighty interval which separates the nearest of the fixed stars from our sun and from our system. If this earth, which moves at more than the inconceivable velocity of a million and a half miles a-day, were to be hurried from its orbit, and to take the same rapid flight over this immense tract, it would not have arrived at the termination of its journey, after taking all the time which has elapsed since the creation of the world. These are great numbers, and great calculations; and the mind feels its own impotency in attempting to grasp them. We can state them in words. We can exhibit them in figures. We can demonstrate them by the powers of a most rigid and infallible geometry. But no human fancy can summon up a lively or an adequate conception - can roam in its ideal flight over this immeasurable largeness - can take in this mighty space in all its grandeur, and in all its immensity - can sweep the outer boundaries of such a creation - or lift itself up to the majesty of that great and invisible arm on which all is suspended.

But what can those stars be which are seated so far beyond the limits of our planetary system? They must be masses of immense magnitude, or they could not be seen at the distance of place which they occupy. The light which they give must proceed from themselves, for the feeble reflection of light from some other quarter, would not carry through such mighty tracts to the eye of an observer. A body may be visible in two ways. It may be visible from its own light, as the flame of a candle, or the brightness of a fire, or the brilliancy of yonder glorious sun, which lightens all below, and is the lamp of the world. Or it may be visible from the light which falls upon it, as the body which receives its light from a taper - or the whole assemblage of objects on the surface of the earth, which appear only when, the light of day rests upon them - or the moon, which, in that part of it that is towards the sun, gives out a silvery whiteness to the eye of the observer, while the other part forms a black and invisible space in the firmament - or as the planets, which shine only because the sun shines upon them, and which, each of them, present the appearance of a dark spot on the side that is turned away from it.

Now apply this question to the fixed stars. Are they luminous of themselves, or do they derive their light from the sun, like the bodies of our planetary system? Think of their immense distance, and the solution of this question becomes evident. The sun, like any other body, must dwindle into a less apparent magnitude as you retire from it. At the prodigious distance even of the very nearest of the fixed stars, it must have shrunk into a small indivisible point. In short, it must have become a star itself and could shed no more light than a single individual of those glimmering myriads, the whole assemblage of which cannot dissipate and can scarcely alleviate the midnight darkness of our world. These stars are visible to us, not because the sun shines upon them, but because they shine of themselves, because they are so many luminous bodies scattered over the tracts of immensity - in a word, because they are so many suns, each throned in the centre of his own dominions, and pouring a flood of light over his own portion of these unlimitable regions.

At such an immense distance for observation, it is not to be supposed, that we can collect many points of resemblance between the fixed stars, and the solar star which forms the centre of our planetary system. There is one point of resemblance, however, which has not escaped the penetration of our astronomers. We know that our sun turns round upon himself, in a regular period of time. We also know that there are dark spots scattered over his surface, which, though invisible to the naked eye, are perfectly noticeable by our instruments. If these spots existed in greater quantity upon one side than upon another, it would have the general effect of making that side darker; and the revolution of the sun must, in such a case, give us a brighter and a fainter side, by regular alternations. Now, there are some of the fixed stars which present this appearance. They present us with periodical variations of light. From the splendour of a star of the first or second magnitude, they fade away into some of the inferior magnitudes - and one, by becoming invisible, might give reason to apprehend that we had lost him altogether - but we can still recognize him by the telescope, till at length he reappears in his own place, and, after a regular lapse of so many days and hours, recovers his original brightness.

Now, the fair inference from this is, that the fixed stars, as they resemble our sun in being so many luminous masses of immense magnitude, they resemble him in this also, that each of them turns round upon his own axis; so that if any of them should have an inequality in the brightness of their sides, this revolution is rendered evident, by the regular variations in the degree of light which it undergoes. Shall we say, then, of these vast luminaries, that they were created in vain? Were they called into existence for no other purpose than to throw a tide of useless splendour over the solitudes of immensity? Our sun is only one of these luminaries, and we know that he has worlds in his train. Why should we strip the rest of this princely attendance? Why may not each of them be the centre of his own system, and give light to his own worlds? It is true that we see them not; but could the eye of man take its flight into those distant regions, it would lose sight of our little world before it reached the outer limits of our system - the greater planets would disappear in their turn - before it had described a small portion of that abyss which separates us from the fixed stars, the sun would decline into a little spot, and all its splendid retinue of worlds be lost in the obscurity of distance - he would at last shrink into a small indivisible atom, and all that could be seen of this magnificent system, would be reduced to the glimmering of a little star.
Why resist any longer the grand and interesting conclusion? Each of these stars may be the token of a system as vast and as splendid as the one which we inhabit. Worlds roll in these distant regions; and these worlds must be the mansions of life and of intelligence. In you gilded canopy of heaven, we see the broad aspect of the universe, where each shining point presents us with a sun, and each sun with a system of worlds - where the Divinity reigns in all the grandeur of His attributes - where He peoples immensity with His wonders; and travels in the greatness of His strength through the dommions of one vast and unlimited monarchy.

The contemplation has no limits. If we ask the number of suns and of systems, the unassisted eye of man can take in a thousand, and the best telescope which the genius of man has constructed can take in eighty millions. But why subject the dominions of the universe to the eye of man, or to the powers of his genius? Fancy may take its flight far beyond the ken of eye or of telescope. It may expatiate in the outer regions of all that is visible - and shall we have the boldness to say, that there is nothing there? That the wonders of the Almighty are at an end, because we can no longer trace His footsteps? That his omnipotence is exhausted, because human art can no longer follow Him? That the creative energy of God has sunk into repose, because the imagination is enfeebled by the magnitude of its efforts, and can keep no longer on the wing through those mighty tracts, which shoot far beyond what eye hath seen, or the heart of man hath conceived - which sweep endlessly along, and merge into an awful and mysterious infinity?

Before bringing to a close this rapid and imperfect sketch of our modern astronomy, it may be right to advert to two points of interesting speculation, both of which serve to magnify our conceptions of the universe, and, of course, to give us a more affecting sense of the comparative insignificance of this our world. The first is suggested by the consideration, that if a body be struck in the direction of its centre, it obtains, from this impulse, a progressive motion, but without any movement of revolution being at the same time impressed upon it. It simply goes forward, hut does not turn round upon itself. But, again, should the stroke not be in the direction of the centre - should the line which joins the point of percussion to the centre, make an angle with that line in which the impulse was communicated, then the body is both made to go forward in space, and also to wheel upon its axis. In this way, each of our planets may have had its compound motion communicated to it by one single impulse; and, on the other hand, if ever the rotatory motion be comumicated by one blow, then the progressive motion must go along with it. In order to have the firat rotation without the second, there must be a two - fold force applied to the body in opposite directions. It must be set a- going in the same way as a spinning-top, so as to revolve about an axis, and to keep unchanged its situation in space.

The planets have both motions; and, therefore, may have received them by one and the same impulse. The sun, we are certain, has one of these motions. He has a movement of revolution. If spun round his axis by two opposite forces, one on each side of him, he may have this movement, and retain an inflexible position in space. But if this movement was given him by one stroke, he must have a progressive motion along with a whirling motion; or, in other words, he is moving forward; he is describiug a tract in space; and, in so doing, carries all his planets and all their secondaries along him.

But, at this stage of the argument, the matter only remains a conjectural speculation. The sun may have had his rotation impressed upon him by a spinning impulse; or, without recurring to secondary causes at all, this movement may be coeval with his being, and he may have derived both the one and the other from an immediate fiat of the Creator. But there is an actually observed phenomenon of the heavens, which advances the conjecture into a probability. In the course of ages, the stars in one quarter of the celestial sphere are apparently receding from each other; and, in the opposite quarter, they are apparently drawing nearer to each other. If the sun be approaching the former quarter, and receding from the latter, this phenomenon admits of an easy explanation; and we are furnished with a magnificent step in the scale of the Creator's workmanship. In the same manner as the planets, with their satellites, revolve round the sun, may the sun, with all his tributaries, be moving, in common with other stars, around some distant centre, from which there emanates an influence to bind and to subordinate them all.

They may be kept from approaching each other, by a centrifugal force; without which, the laws of attraction might consolidate, into one stupendous mass, all the distinct globes of which the universe is composed. Our sun may, therefore, be only one member of a higher family - taking his part, along with millions of others, in some loftier system of mechanism, which they are all subjected to one law, and to one arrangement - describing the sweep of such an orbit in space, and completing the mighty revolution in such a period of time, as to reduce our planetary seasons, and our planetary movements, to a very humble and fractionary rank in the scale of a higher astronomy. There is room for all this immensity; and there is even argument for all this, in the records of actual observation; and, from the whole of this speculation, do we gather a new emphasis to the lesson, how minute is the place, and how secondary is the importance of our world, amid the glories of such a surrounding magnificence.

But there is still another very interesting tract of speculation, which has been opened up to us by the more recent observations of astronomy. What we allude to, is the discovery of the nebulae.We allow that it is but a dim and indistinct light which this discovery has thrown upon the structure of the universe; but still it has spread before the eye of the mind a field of very wide and lofty contemplation. Anterior to this discovery, the universe might appear to have been composed of an indefinite number of suns, about equidistant from each other, uniformly scattered over space, and each encompassed by such a planetary attendance as takes place in our own system. But, we. have now reason to think, that instead of lying uniformly, and in a state of equidistance from each other, they are arranged into distinct clusters - that, in the same manner as the distance of the nearest fixed stars sO inconceivably superior to that of our planets from each other, marks the separation of the solar systems, so the distance of two contignous clusters may be so inconceivably superior to the reciprocal distance of those fixed stars which belong to the same cluster, as to mark an equally distinct separation of the clusters, and to constitute each of them an individual member of some higher and more extended arrangement. This carries us upwards through another ascending step in the scale of magnificence, and there leaves us in the uncertainty, whether even here the wonderful progression is ended; and, at all events, fixes the assured conclusion in our minds, that, to an eye which could spread itself over the whole, the mansion which accommodates our species might be so very small as to lie wrapped in microscopical concealment; and, in reference to the only Being who possesses this universal eye, well might we say, " What is man, that thou art mindful of him; or the son of man, that thou shouldest deign to visit him ?"

And, after all, though it be a mighty and difficult conception, yet who can question it? What is seen may be nothing to what is unseen; for what is seen is limited by the range of our instruments. What is unseen has no limit; and, though all which the eye of man can take in, or his fancy can grasp, were swept away, there might still remain as ample a field, over which the Divinity may expatiate, and which He may have peopled with innumerable worlds. If the whole visible creation were to disappear, it would leave a solitude behind it. - but to the Infinite Mind that can take in the whole system of nature, this solitude might be nothing; a small unoccupied point in that immensity which surrounds it, and which he may have filled with the wonders of his omnipotence. Though this earth were to be burned up, though the trumpet of its dissolution were sounded, though yon sky were to pass away as a scroll, and every visible glory, which the finger of the Divinity has inscribed on it, were to be put out for ever - an event, so awful to us, and to every world in our vicinity, by which so many suns would be extinguished, and so many varied scenes of life and of population would rush into forgetfulness - what is it in the high scale of The Almighty's workmanship? a mere shred, which though scattered into nothing, would leave the universe of God one entire scene of greatness and af majesty.

Though this earth, and these heavens, were to disappear, there are other worlds which roll afar; the light of other suns shines upon them; and the sky which mantles them, is garnished with other stars. Is it presumption to say, that the moral world extends to these distant and unknown regions? that they are occupied with people? that the charities of home and of neighbourhood flourish there? that the praises of God are there lifted up, and his goodness rejoiced in? that piety has there its temples and its offerings? and the richness of the divine attributes is there felt and admired by intelligent worshippers?

And what is this world in the immensity which teems with them - and what are they who occupy it? The universe at large would suffer as little, in its splendour and variety, by the destruction of our planet, as the verdure and sublime magnitude of a forest would suffer by the fall of a single leaf. The leaf quivers on the branch which supports it. It lies at the mercy of the slightest accident. A breath of wind tears it from its stem, and it lights on the stream of water which passes underneath. In a moment of time, the life which we know, by the microscope, it teems with, is extinguished; and an occurrence so insignificant in the eye of man, and on the scale of his observation, carries in it, to the myriads which people this little leaf, an event as terrible and as decisive as the destruction of a world. Now, on the grand scale of the universe, we, the occupiers of this ball, which performs its little round among the suns and the systems that astronomy has unfolded - we may feel the same littleness, and the same insecurity. We differ from the leaf only in this circumstance, that it would require the operation of greater elements to destroy us. But these elements exist. The fire which rages within, may lift its devouring energy to the surface of our planet, and transform it into one wide and wasting volcano. The sudden formation of elastic matter in the bowels of the earth - and it lies within the agency of known substances to accomplish this - may explode it into fragments. The exhalation of noxious air from below, may impart a virulence to the air that is around us; it may affect the delicate proportion of its ingredients; and the whole of animated nature may wither and die under the malignity of a tainted atmosphere. A blazing comet may cross this fated planet in its orbit, and realize all the terrors which superstition has conceived of it.

We cannot anticipate with precision the consequences of an event which every astronomer must know to lie within the limits of chance and probability. It may hurry our globe towards the sun. - or drag it to the outer regions of the planetary system - or give it a new axis of revolution: and the effect, which I shall simply announce, without explaining it, would be to change the place of the ocean, and bring another mighty flood upon our islands and continents. These are changes which may happen m a single instant of time, and against which nothing known in the resent system of things provides us with any security. They might not annihilate the earth, but they would unpeople it; and we who tread its surface with such firm and assured footsteps, are at the mercy of devouring elements, which, if let loose upon us by the, hand of the Almighty, would spread solitude, and silence, and death, over the dominions of the world.

Now, it is this littleness, and this insecurity, which make the protection of the Almighty so dear to us, and bring, with such emphasis, to every pious bosom, the holy lessons of humility and gratitude. The God who sitteth above, and presides in high authority over all worlds, is mindful of man; and though at this moment His energy is felt in the remotest provinces of creation, we may feel the same security in His providence, as if we were the objects of His undivided care. It is not for us to bring our minds up to this mysterious agency. But such is the incomprehensible fact, that the same Being, whose eye is abroad over the whole universe, gives vegetation to every blade of grass, and motion to every particle of blood which circulates through the veins of the minutest animal; that, though His mind takes into its comprehenave grasp immensity and all its wonders, I am as much known to Him as if I were the single object of His attention; that He marks all my thoughts; that He gives birth to every feeling and every movement within me; and that, with an exercise of power which I can neither describe nor comprehend, the same God who sits in the highest heaven, and reigns over the glories of the firmament, is at my right hand, to give me every breath which I draw, and every comfort which I enjoy.

But this very reflection has been appropriated to the use of Infidelity, and the very language of the text has been made to bear an application of hostility to the faith. " What is man, that God should be mindful of him; or the son of man, that he should deign to visit him ?" Is it likely, says the Infidel, that God would send his eternal Son, to die for the puny occupiers of so insignificant a province in the mighty field of his creation? Are we the befitting objects of so great and so signal an interposition? Does not the largeness of that field which astronomy lays open to the view of modern science, throw a suspicion over the truth of the gospel history? and how shall we reconcile the greatness of that wonderful movement which was made in heaven for the redemption of fallen man, with the comparative meanness and obscurity of our species? This is a popular argument against Christianity, not much dwelt upon in books, but, we believe, a good deal insinuated in conversation, and having no small influence On the amateurs of a superficial philosophy. At all events, it is right that every such argument should be met, and manfully confronted; nor do we know a more discreditable surrender of our religion, than to act as if she had any thing to fear from the ingenuity of her most accomplished adversaries. The author of the following treatise engages in his present undertaking, under the full impression that a something may be found with which to combat Infidelity in all its forms; that the truth of God and of his message admits a noble and decisive manifestation, through every mist which the pride, or the prejudice, or the sophistry of man may throw around it; and elevated as the wisdom of him may be, who has ascended the heights of science, and poured the light of demonstration over the most wondrous of nature's mysteries, that even out of his own principles it may be proved, how much more elevated is the wisdom of him who sits with the docility of a little child to his Bible, and casts down to its authority all his lofty imaginations.

Preached at Tron Church, Glasgow on Thursday 23rd. November 1815. The remaining discourses occupied all of 1816, and the works were published in 1817.

Home | Biography | Literature | Letters | Interests | Links | Quotes | Photo-Wallet