That the fixed stars are of vast magnitudes, and that they do not borrow, but emit light of their own, has been fairly demonstrated. We therefore believe them to be real suns, and centres of systems. To suppose millions of these immense luminaries to have been created merely to enlighten our globe, while only about two thousand of them are visible to the naked eye, would be to charge infinite Wisdom with folly. It is probable that all of them, as well as their attendant planets, are replenished with intelligences. If some of them which occupy the compressed parts of the nebulæ have no planets, they doubtless hold important relations; they may serve as congenial abodes for their own inhabitants, as essential balances to other heavenly bodies, and as useful lights to surrounding worlds. But, not to digress. It is the wonderful extent of the heaven of heavens to which your attention should be directed.

How incomprehensible is the space occupied by the twenty-five hundred nebula which astronomers have recently distinguished! Let us suppose a nebula of several thousand stars, and each of them, like our sun, to be a centre of a system. This we may do with assurance, according to Dr. Dick, who says, "There can be no question that every star we now behold, either by the naked eye, or by the help of a telescope, is the centre of a system of planetary worlds." As each star must be placed at such a distance from others of the cluster as to permit the unobstructed revolutions of its primaries and secondaries, how amazingly expanded must be the cluster itself! Apply this hypothesis to the cluster called the milky way, to which our sun is supposed to belong; and what is the definite result? Some lofty spirit of heaven might give a just reply. It is not for any that dwell in houses of clay to cast the mighty sum. Even the small portion of this nebulæ, in which Dr. Herschel counted fifty thousand stars, must cover a space about fifty thousand times as large as that which is occupied by our whole solar system.

As to the number of the nebulæ, the number of suns and systems that compose them, and the quantity of space they occupy in immensity, no human intellect is capable of adequate conceptions. Of these distant luminaries the glass has revealed the existence of nearly one hundred millions; and it is not improbable that, by future improvements of the instrument, as many more may be discovered.

To apply these remarks. While illimitable space may contain millions of suns and systems, extending far beyond the remotest orbs yet discovered-extending so immeasurably as to involve the most calculating mind in the labyrinths of immensity; still the universe must have its limits, while the natural residence of God is absolutely boundless.

Some have hazarded the conjecture that the system of nature is coextensive with infinite space. Even the learned Dr. Halley framed an argument involving this sentiment. He says, "If the number of stars be finite and occupy only a part of space, the outward stars would be continually attracted to those within, and in time would unite into ONE. But if the number be infinite, and they occupy an infinite space, all the parts would be nearly in equilibrio." How God has provided against the approximation and conjunction of these great central bodies-whether they, like the planets, have a circular

revolution, and are held at due distances from each other by the same laws that control the solar system—and, if so, round what all-commanding Centre they perform their stupendous travel, are speculations not only uncalled for at the present hour; but they are matters quite beyond our research. But to suppose that infinite space may be en. tirely occupied by the starry hosts is certainly confounding finite with infinite. Were the Almighty to produce solar systems as much oftener than one every six days as to usher a million of them into being every second; and at this rate multiply them for ever, infinite space could never be filled with them. Is it not highly absurd to associate the literal idea of infinite with that of number, which, augmented ever so much, must substantially consist of units? and what can be more absurd than to suppose it possible for unbounded space to be filled with material things? All the properties of matter imply limitation; and as the whole planetary creation is composed of matter, it necessarily has its boundaries. But the creation must be, and is constituted of parts: it is divided into systems of systems. Each of these parts, however great or small, bears some proportion to the whole; and as the parts are finite, so must the whole be.

We certainly have no reason to conjecture that unlimited space is or can be filled with any thing short of that which, like itself, is infinite. But what need of reasoning here? Inspiration has settled the question. If the heaven and heaven of heavens are insufficient to contain their Maker, they cannot be coextensive with his essential presence. Glancing at the Divine Being as filling the immeasurable compass of all created nature, and existing far away infinitely beyond the sweep of the remotest planets, Solomon very humbly, and very naturally, inquires, "Will God indeed dwell on the earth?" The amount is, Can He who fills immensity, his ancient and only sufficient residence, so descend as to dwell on the earth, and abide in a structure reared by mortal hands?

Our second general article may now appear as fully set forth; but the fact is otherwise. We have given that sense of the inquiry which is chiefly gathered from the words responding to it. But as the in

quiry not only anticipates the boundless extent of God, but also bears a strong allusion to his independence and moral dignity, its most essential meaning, and that to which our reply will be chiefly confined, yet remains for illustration. The question manifestly contains the sense of these words-Will God indeed consent; or is he indeed disposed to dwell with men on the earth ?*

To carry the inquiry at once to a definite conclusion, we assume it, and reverently ask, Will that mysterious Being who, till some thousand years since, had lived alone from everlasting, in himself infinitely happy, whose real enjoyment never did, and never can require the existence of others will he condescend to hear prayer, look from the high independence and inscrutable eternity of his nature, reveal his glory to mortal man, and make his abode with him? Will this source

of perfection, resting in his own sufficiency, interest himself with creatures whose breath is in their nostrils, who are recently from the dust, and are rapidly returning thither? Will that Being in whose awful hands burn myriads of suns-suns that repel darkness from the * See 2 Chron. vi, 18.

wide expanse, and light up the glorious revolving worlds-worlds of his own, which are more in number than the planets of summer, or the rain-drops of autumnal showers-will he deign to look from the unascendible height of absolute perfection with special regard upon this inferior globe? Rather, shall not his excellence make the inhabitants of earth afraid, and his dread fall heavily upon them?

If the Almighty be disposed to hold converse with his creatures, is he not furnished with a sufficient number of high intelligences who know how to appreciate his perfections? Where are his cherubim, seraphim, angels, authorities, principalities, powers, mights, thrones, and dominions? Of these lofty ones, do not "thousands of thousands minister unto him," and "ten thousand times ten thousand, and thousands of thousands" swell the notes of his praise? Behold yonder countless worlds! For what but to hold and perpetuate the existence of happy beings do they wheel their everlasting rounds? In these unsinning departments of Jehovah's empire is not his name known and sung in all the sweetness and vigor of primeval purity? How ! Is he inclined to special acts of goodness to a globe, which, for all we know, is the only revolted one in his vast dominion? Will he show distinguished favor to a planet which, for its rebellion, he has consigned over to future conflagration? Can this blaspheming world, where the ire of his majesty has so frequently swept along, and where signs of his displeasure are everywhere visible, hope for his clemency? How can man endure the presence of his righteous Sovereign, or stand unconsumed before his insulted majesty? Would it not be dishonorable to Deity, and unsafe to his general government, for him to look with complaisance on our adulterated race-a race who can warm in his sunshine, breathe in his atmosphere, and feast on his bounties without gratitude-a race that trample on the principles of moral order and social harmony; being infatuated with the diabolical temperament which proudly asks, "What is the Almighty that I should pray unto him?" and, Who is my neighbor that I should regard his interest?—a race of intelligences who adjust their differences with the weapons of death, filling the earth with groans, and drenching it with the blood of their species? How can the God of consummate purity and of unbending justice smile upon a progeny who, with insurrectious apostates, are leagued against him-apostates who defied his omnipotence, and fell from the courts of light under the withering glance of his indignation? Can his love to guilty man reign to the degradation of his justice? Will he employ his mercy in doing away the majesty, and annihilating the penalty of his own perfect law? Sooner would he wrap our hostile globe in tormenting flames, and throw her from her orbit, a hopeless prison, a wandering hell, as a just punishment for her crimes, and as an effectual warning to other worlds.

III. We next respond to the inquiry, the import of which now lies before you.

The self-existence of God, the mode of his being, and all his incommunicable attributes, are necessarily included in the absolute perfection of his nature; and they constitute that excellence which is inconceivable, and that light which is unapproachable. God does not, like one of his creatures, occupy a given space. That he is

really everywhere is a matter of distinct revelation; on account of which we are taught in the text that his entire essence is not to be confined within any prescribed limits. He is indeed everywhere; but like effects do not everywhere attend the developments of his character. In heaven he discloses his retributive justice in the happiness of the saints; in hell he manifests the same perfection in the punishment of sinners.

While all apparent voids are filled by the very essence of Deity, he dwells in relation to his creatures more especially where "the invisible things of him, even his eternal power and Godhead, are seen" and apprehended by his works. Yonder awful canopy, where in overwhelming considerations he displays his wisdom, power, and goodness, he claims as his visible residence, and the seat of his outward domi. nion. That immortal state where he displays the riches of his high spirituality, and reveals the arcana of his intrinsic glory-where he unveils a goodness which runs and swells to infinitude through all his other perfections, is the place of his most special abode, the very empyrean of his majesty. There his fire glows upon imperishable altars of love, and the incense of his praise ascends for ever and ever. There,

"Dark with excessive bright his skirts appear,

Yet dazzle heaven, that brightest seraphim
Approach not, but with both wings veil their eyes."

Finally, while the infinite Being is more clearly revealed in some places than in others, wherever for the happiness and improvement of his creatures he is wont to manifest his adorable perfections, thither we may look and find a place of his special abode.

To the inquiry considered, we reply in the affirmative. Though the wickedness of man is great in the earth, and fearful expressions of divine displeasure prevail upon it, the merciful Jehovah remembers that we are but vanity; he softens the visitations of his judgments, and in "wrath remembers mercy." "Let the heavens rejoice, and let the earth be glad; let the sea roar, and the fulness thereof!" After God had made the earth, and replenished it with irrationals, he made man in his own image, and appointed him ruler of the new creation. How happy and how glorious was he in the morning of his being! As no other creature, visible, or invisible, is said to have been created in God's own image, did man in paradise hold a higher relation to his Maker than all others? He held familiar converse with his Creator; and earth, flourishing with unfading beauties, and flowing with ex. haustless fountains of pleasure, was the native residence of the God. like being. But, when the tempted aspirant approached the interdicted tree, angels shuddered, and the music of heaven was suspended. He sinned; the curtain fell; and the ray of ineffable glory was averted. Earth was cursed, but not destroyed. Degraded for its rebellion, and surrounded by innumerable spheres of greater dimensions, and of more glorious aspects, our globe to an eye competent to inspect the heavens must make an unsightly and diminutive spectacle. It is nevertheless not abandoned. No; with all its crimes and calamities, it probably more occupies the attention of its Maker, and is more highly honored by him, than is any other globe that rolls in

immensity. We refer to the wonderful scheme of redemption. Such was the original dignity of man, and such was God's love to him as a fallen creature, that to save him he assumed his nature in the person of Jesus Christ, and is to hold it in connection with the Godhead for ever. That the nature of any other grade of beings ever was, or ever will be thus honored and distinguished, we have no reason to believe. The manhood of Christ is exalted "far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come." While we are amazed at the exaltation of human nature, as set forth in the character of Christ, we are as much confounded at its depravity as we find it in ourselves. "}

It was indeed man's apostacy and his necessity which called for the incarnation. But still as the incarnation must have taken place without dishonor to the divine nature, it seems that man having been created in God's own image, and after his own likeness, must imply some similitude of his Maker which is claimed by no other rank of intelligences; and that therefore the Divine Word might consistently unite with the holy offspring of Mary. As the first Adam was made after the likeness of God, and the second bears" the express image of his person," may we not infer that in the human being exists a germ of the most transcendant quality; and that, in the future development of its powers the saint is to shoot beyond the attainments of angels and archangels, and of all created beings make the nearest approximation to the Deity? Of all adoring spirits man is probably the only creature who shall for ever recognize his own peculiar attributes in essential connection with the glorious hypostasis. We tread on mysterious ground!

mons.

The law, when violated by man in his first estate, demanded his immediate exclusion from all good. But, had the penalty been fully executed, his posterity would have perished in his loins; and the world, which was made for him, had probably been changed into a dismal comet, and thus would have remained for ever the hopeless abode of its two offenders, and the blazing habitation of vaunting deThe exterminating blow was stayed. The holy Trinity who acted together in the creation of man, still loved him. The second in the adorable three opened upon earth a dispensation of mercy, manifesting himself to succeeding ages as the hope of the church and the Ruler of the world, till in due time he assumed the character of an infallible Adam, or that of the Lord from heaven, invested with human nature. In this capacity being equally related to heaven and earth, and equally concerned for the dignity of the injured law, and the salvation of the fallen race, he met in his own person the tremendous demands of justice; and,

"O! what a groan was there?—a groan not his :
He seized our dreadful right, the load sustain'd,
And heaved the mountain from a guilty world."

And now he broke asunder the bars of death and rose triumphant, holding the honored law in one hand, and appeased justice in the other. Mercy and justice having met in him, "that he might reconcile the world to God by the blood of the cross," he was seen amid