THE PHILOSOPHY OF RELIGION. 



the separate spirit shall be enabled to recognize 

 its renovated and long-lost partner at the resur 

 rection of the just he can form no conception. 



He knows, that the globe on which he now 

 resides is doomed to be dissolved amidst devour 

 ing flames, when &quot; the elements shall melt with 

 fervent, heat, and the earth, and the works that 

 are therein, shall be burnt up&quot; that the ashes 

 of all the myriads of the race of Adam shall issue 

 from the caverns of the ocean, and from the 

 charnel houses, in every region of the land that 

 they shall be moulded into new organical struc 

 tures, united with their kindred spirits, and be 

 convened in one grand assembly before God, the 

 Judge of all. He knows, that &quot; new heavens and 

 a new earth&quot; will be arranged for the residence 

 of the &quot; redeemed from among men ;&quot; but in 

 what region of the universe this abode may be 

 prepared, what scenes it will unfold, and by what 

 means the innumerable company of the righteous 

 shall be transported from amidst the ruins of this 

 globe to that celestial habitation he is at pre 

 sent at a loss to form even a conjecture. He 

 knows, that after these solemn changes have 

 been effected, ages numerous as the drops of the 

 ocean will roll over him that worlds numerous 

 as the stars of heaven will still run their destined 

 rounds that other systems may undergo impor 

 tant chang-es and revolutions that new systems 

 of creation may be gradually emerging into ex 

 istence, and that scenes of magnificence and 

 glory, different from all that ever preceded them, 

 may incessantly rise to view, throughout the 

 lapse of unceasing duration. But, in the pros 

 pect of all these solemn and important events, he 

 beholds in that almighty energy which wheels 

 our globe around from day to day, and impels it 

 in its annual course, and which directs, at the 

 same time, the movements of all the hosts of 

 heaven the exertion of a benevolent power, 

 which is calculated to inspire him with love and 

 confidence, and which is able to secure his hap 

 piness amidst the revolutions of worlds, and 

 amidst all the scenes through which he may 

 pass during an immortal existence. Under this 

 impression, he can adopt the affectionate and 

 triumphant language of the psalmist &quot; Whom 

 have I in heaven but thee, and there is none 

 upon earth that I desire beside thee ! My heart 

 and my flesh shall fail, but God is the strength of 

 my heart, and my portion for ever&quot; 



Thus it appears, that the omnipotence of God 

 is one of those attributes of his nature which is 

 particularly calculated to fill the mind with sen 

 timents of love and confidence, admiration and 

 reverence. And, if such emotions be at all excited 

 in the mind, they must rise to the highest pitch 

 of elevation to which we can carry them ; for 

 there is no other object or being that possesses 

 the same perfection, or can claim the same de 

 gree of affection and love. If we love God at 

 all, it must be &quot; with all our heart, with all our 



understanding, and wifH all our strength.&quot; Th 

 considerations to which 1 have now adverted, 

 have been too seldom taken into view in moral 

 and religious discussions on this topic. The 

 omnipotence of the Deity is seldom exhibited as 

 a ground and an excitement of veneration and 

 love, and yet it stands, as it were, on the fore 

 front of the divine character, giving beauty and 

 efficiency to all his other perfections: without 

 which wisdom, benevolence, faithfulness, mercy, 

 and patience, would degenerate into empty 

 names, and form no solid foundation for the ex 

 ercise of confidence and hope. Arid, therefore, 

 it is the duty of every Christian to endeavour, 

 by every proper means, to enlarge his concep 

 tions of the operations of omnipotence, and to 

 familiarize his mind to contemplations of the 

 magnitude, motions, grandeur, and immensity 

 of God s works, in order that his love to God 

 may be elevated and expanded, and his faith 

 and hope strengthened and invigorated. To thih 

 attribute of Jehovah the inspired writers uni 

 formly direct our views, as a source of joy and 

 confidence, &quot;Praise ye the Lord, praise him, 

 ye servants of the Lord ; for I know that Jeho 

 vah is great, and that our Lord is above all 

 gods. Whatever the Lord pleased, that Hid 

 he, in heaven, and in earth, in the seas, and 

 all deep places. Great is the Lord, and greatly 

 to be praised ; his greatness is unsearchable. I 

 will speak of the glorious honour of thy majesty, 

 and of thy wondrous works. I will speak of the 

 might of thy terrible acts, and will declare thy 

 greatness ; to make known to the sons of men thy 

 mighty operations, and the glorious majesty of 

 thy kingdom. Happy is he who hath the God 

 of Jacob for his help, whose hope is in the Lord 

 his God, who made heaven arid earth, the sea, 

 and all that in them is, who keepeth truth for 

 ever.&quot; 



SECTION IV. 



ON THE WISDOM AND GOODNESS OF GOD. 



Another feature in the divine character, which 

 is calculated to excite our most ardent affection, 

 is, the Wisdom and Goodness of God. These 

 two attributes may be considered under one head, 

 since they are always inseparable in their ope 

 ration. Goodness proposes the end, namely, the 

 happiness of the sensitive and intelligent crea 

 tion ; and IVisdom selects the most proper meant 

 for its accomplishment. 



Wherever genius appears combined with be 

 nevolent intentions and beneficent operations, 

 we cannot withhold a certain portion of affection 

 and regard. 



When we behold a man like Howard, devo 

 ting his wealth, his knowledge, his ititellectua 



