incomprehensible to the understanding or the weakness of man, and will eternally remain the prerogative of infinite penetration, sagacity, and uncreated intelligence to understand.

SECTION II. OBSERVATIONS OF MOSES'S ACCOUNT OF CREATION

The foregoing theory of creation and providence will probably be rejected by most people in this country, inasmuch as they are prepossessed with the theology of Moses, which represents creation to have a beginning. "In the beginning God created the heavens and the earth." In the preceding part of this chapter it has been evinced that creation and providence could not have had a beginning, and that they are not circumscribed, but unlimited; yet it seems that Moses limited creation by a prospective view of the heavens, or firmament from this globe, and if creation was thus limited, it would consequently have circumscribed the dominion and display of the divine providence or perfection; but if Moses's idea of the creation of "the heavens and the earth," was immense, ever so many days of progressive work could never have finished such a boundless creation; for a progressive creation is the same as a limited one; as each progressive day's work would be bounded by a successive admeasurement, and the whole six days' work added together could be but local, and bear no manner of proportion to infinitude, but would limit the dominion, and consequently the display of the divine perfections or providence, which is incompatible with a just idea of eternity and infinity of God, as has been argued in the foregoing pages.

There are a variety of other blunders in Moses's description of creation, one of which I shall mention, which is to be found in his history of the first and fourth day's work of God: "And God said, Let there be light, and there was light; and God called the light day, and the darkness he called night: and the evening and the morning were the first day." Then he proceeds to the second and third day's work, and so on to the sixth; but in his chronicle of the fourth day's work, he says that "God made two great lights, the greater light to rule the day, and the lesser light to rule the night." This appears to be an inconsistent history of the origin of light. Day and night were ordained the first day, and on the fourth day the greater and less lights were made to serve the same purposes; but it is likely that many errors have crept into his writings, through the vicissitudes of learning, and particularly from the corruptions of translations, of his as well as the writings of other ancient authors; besides, it must be acknowledged that those ancient writers labored under great difficulties in writing to posterity, merely from the consideration of the infant state of learning and knowledge then in the world, and consequently we should not act the part of severe critics, with their writings, any further than to prevent their obtrusion on the world as being infallible.

SECTION III. OF THE ETERNITY AND INFINITUDE OF DIVINE PROVIDENCE

When we consider our solar system, attracted by its fiery centre, and moving in its several orbits, with regular, majestic, and periodical revolutions, we are charmed at the prospect and contemplation of those worlds of motions, and adore the wisdom and power by which they are attracted, and their velocity regulated and perpetuated. And when we reflect that the blessings of life are derived from, and dependent on, the properties, qualities, constructions, proportions and movements, of that stupendous machine, we gratefully acknowledge the divine beneficence. When we extend our thoughts (through our external sensations) to the vast regions of the starry heavens, we are lost in the immensity of God's works. Some stars appear fair and luminous, and others scarcely discernible to the eye, which by the help of glasses make a brilliant appearance, bringing the knowledge of others far remote, within the verge of our feeble discoveries, which merely by the eye could not have been discerned or distinguished. These discoveries of the works of God naturally prompt the inquisitive mind to conclude that the author of this astonishing part of creation which is displayed to our view, has still extended his creation; so that if it were possible that any of us could be transported to the farthest extended star, which is perceptible to us here, we should from thence survey worlds as distant from that as that is from this, and so on ad infinitum.

Furthermore, it is altogether reasonable to conclude that the heavenly bodies, alias worlds, which move or are situate within the circle of our knowledge, as well all others throughout immensity, are each and every one of them possessed or inhabited by some intelligent agents or other, however different their sensations or manners of receiving or communicating their ideas may be from ours, or however different from each other. For why would it not have been as wise or as consistent with the perfections which we adore in God, to have neglected giving being to intelligence in this world as in those other worlds, interspersed with aether of various qualities in his immense creation? And inasmuch as this world is thus replenished, we may, with the highest rational certainty infer, that as God has given us to rejoice, and adore him for our being, he has acted consistent with his goodness, in the display of his providence throughout the university of worlds.

To suppose that God Almighty has confined his goodness to this world, to the exclusion of all others, is much similar to the idle fancies of some individuals in this world, that they, and those of their communion or faith, are the favorites of heaven exclusively; but these are narrow and bigoted conceptions, which are degrading to a rational nature, and utterly unworthy of God, of whom we should form the most exalted ideas.

It may be objected that a man cannot subsist in the sun; but does it follow from thence, that God cannot or has not constituted a nature peculiar to that fiery region, and caused it to be as natural and necessary for it to suck in and breathe out flames of fire, as it is for us to do the like in air. Numerous are the kinds of fishy animals which can no other way subsist but in the water, in which other animals would perish, (amphibious ones excepted,) while other animals, in a variety of forms, either swifter or slower move on the surface of the earth, or wing the air. Of these there are sundry kinds, which during the season of winter live without food; and many of the insects which are really possessed of animal life, remain frozen, and as soon as they are let loose by the kind influence of the sun, they again assume their wonted animal life; and if animal life may differ so much in the same world, what inconceivable variety may be possible in worlds innumerable, as applicable to mental, cogitative, and organized beings. Certain it is, that any supposed obstructions, concerning the quality or temperature of any or every one of those worlds, could not have been any bar in the way of God Almighty, with regard to his replenishing his universal creation with moral agents. The unlimited perfection of God could perfectly well adapt every part of his creation to the design of whatever rank or species of constituted beings, his Godlike wisdom and goodness saw fit? to impart existence to; so that as there is no deficiency of absolute perfection in God, it is rationally demonstrative that the immense creation is replenished with rational agents, and that it has been eternally so, and that the display of divine goodness must have been as perfect and complete, in the antecedent, as it is possible to be in the subsequent eternity.

From this theological way of arguing on the creation and providence of God, it appears that the whole, which we denominate by the term nature, which is the