Strokes are over. In brief, much of Scandal might be prevented if the Two Evenings were less Invaded. And less Invaded they would be, if our Delight in God were what it ought to be. Delight in God would make us on the Lords-Day, even to say, if we could with Joshua Miscellaneous. How extensive the works of God are, cannot be determined. As the light of the fixed stars is primary, and not reflected, and as the sun, if removed to an equal distance, would appear equally small, it has been inferred that the stars are suns to other systems, inhabited by other orders of intelligent creatures. : But allowing that all these worlds, with their inhabitants, exist, this world is, doubtless, more distinguished by divine goodness, than any other in the wide range of cretion for it is certain the Son of God 66 I did not take on him the nature of angels," and it is not reasonable to suppose, that he has more than one body, or that he has suffered more than one death. In no other world, then, has the Son of God become incarnate: in no other has divine grace been displayed in providing an atonement for sin: to the inhabitants of no other is the Thou Sun, stand still! Or to wish at least with a Jewish Rabbi, Let my portion be to begin the Sabbath with those of Tiberias, who begin it sooner than others; and to conclude it with those of Tsepphore, who continue it longer than others. prospect opened of so glorious and blessed an immortality. But there are reasons to doubt, that there is so great a multiplicity of inhabited worlds. It appears to be the object of God in his works to accomplish a design, in which his perfection shall be most fully displayed and the greatest good produced. It is not necessary to infinite goodness to bring into existence as many creatures as are capable of happiness; more than it is necessary to infinite power to create all things possible. That God has never caused this world to be fully inhabited is a presumptive evidence, that he has not created other similar worlds mere ly to increase the number of crea tures. Other reasons may be assigned for the creation of stars, than that they are suns to other inhabited planets. They are are highly ornamental and useful, and expressive of the great wisdom and power of God. If without them this world would not be perfect, then, as immense bodies of light, placed at inconceivable distances, are necessary to form stars, they were not created in vain. But should their shining in the night, and other purposes to which they are subservient for the instruction and advantage of man, not be considered sufficient reasons for their creation, especially as the light of some of them has been but lately discovered, and as many of them are distinguished only by telescopes, and around some of them planets are in this manner seen to revolve, an additional reason may be assigned for their creation, which, though not inscribed on the rolls of Philosophy, is more consonant to the Mosaic account of Creation, and to the nature and declarations of the gospel, and therefore may be considered more probable, than that they are suns to innumerable worlds inhabited by creatures like our selves. This world was originally made for man as innocent. If it were not, natural evil is not a consquence of sin. The whole material universe was probably then completed, and so far as related to man, was adapted to his state as innocent. But had man continued innocent, he would have been immortal in body, as well as in soul; and in the course of endless generations, as many worlds would have been necessary for his posterity, as are now supposed to exist: and successive generations might have been translated to them, with less of a miracle, than the translation to an invisible state of the bodies of Enoch and Elijah. But as man transgressed and became frail, these would remain vacant. His posterity, instead of inhabiting them, and "shining," in a natural sense, "like the brightness of the firmament, and the stars, forever," are fading, as the flowers of the field, and soon mingle with the dust. In this view, the material universe is like a Palace, with many rooms, which a King built for his son and daughter, newly married, and which there was a prospect that their progeny would occupy; but in consequence of the successive deaths of their children at an early age, there is a use for but one suit of apartments; the residue remain silent and desolate. Yet the creation of other worlds, as habitations for men, may not now be in vain for as this world is to undergo a change at the last day, other material systems, if connected with it, may be involved in the con flagration and as nothing is to be blotted from existence, but only changed, (for what God doeth is forever,) other material worlds may be renewed with this, in a manner corresponding to the bodies of men, and in the morning of the resurrection may be laid open as the places of their everlasting abode. That the stellary systems will be involved in the final fate of this world is not only probable, from their connexion with it, but may be inferred from scripture, which represents "the heavens and the earth as passing away with a great noise," and not only "the sun and moon as darkened," but the "stars as falling;" from which it appears that the dissolution of material systems will be general. This hypothesis is more consonant to the scripture account, both of Creation and Redemption, than the one, that there are other material worlds now inhabited. In the account of the creation, Gen. i. 16. it is said, "God made two great lights; the greater light to rule the day, and the lesser light to rule the night. He made the stars also." From this it is plain, that the moon was designed for the principal light by night; and as the moon gives several hundred times more light than all the stars, and yet as one star is several thousand times larger than the moon, there is ground for the conclusion, that though the stars do in fact give light by night, this was not the chief object of their creation. In the Mosaic account of creation and redemption, only the first principles of things are related: principles which, in their developement, are extensive and sublime, beyond conception. In the account of the work of Redemption, it is simply stated, Gen. iii. 14th, 15th. "The Lord God said unto the serpent, I will put enmity between thee and the woman, and between thy seed and her seed: and it shall bruise thy head, and thou shalt bruise his heel." Though this threatening seems to be addressed to a natural serpent, yet we know that it refers to satan and all the powers of darkness and though the promise appears to express merely man, or one born of a woman, yet we know that it denotes the Son of God: so that the passage is a summary of all the mysteries, the conflicts, the triumphs and wonders of the work of Redemption. There is a similar example in the covenant into which the Lord entered with Abraham, in which the promise of a son, and of the land of Canaan for an inheritance, included the promise of the Messiah, and the everlasting inheritance of the saints, in light. To consider the stars as suns to other systems would not be a great er enlargement of our views of creation, than our present knowledge of the plan of redemption is an enlargement of those views which naturally arise from the first account of the subject in scripture: or from subsequent accounts till after the calling of Abraham. That other worlds, if created, are not inhabited, may be inferred from the doctrines and nature of the Gospel. It is asserted of Christ, John 1, 2, "That all things were made by him," not only this world, but created existence universally and Philip. ii. 10." That every tongue shall confess him Lord, whether of things in heaven, or things in earth;" i. e. creatures in every part of the universe, whether on the earth, or in places above or below us. It is likewise asserted, Ezek. iii. 9, 10. That God hath created all things by Jesus Christ, to the intent, that now unto the principalities and powers in heavenly places might be made known by the church," or by means of the church; "the manifold wisdom of God." The gospel is a fuller and clearer manifestation of the character of God, than the work of creation. It VOL. VI.-No. 9. 59 is the fullest and clearest manifestation possible. The work of creation, though prior in order of time, is wholly subservient to it. All intelligent creatures, so far as we know, were formed that they might see the glory of God thus displayed, and confess it. It has influence on their characters and will have influence on their experience. The holy angels are the servants of Christ. They celebrated his birth: they were with him through his life and at his death: at his resurrection and ascension, and shall return with him to judgment. In obedience to him they minister to the heirs of salvation: and they are wholly devoted to the interests of his kingdom. The apostate angels acknowledge his authority: they have felt his power in subduing them, and await from him their final doom. All men are interested in the gospel. It is the rule of their faith and practice. They will be judged by it, and acquitted, or condemned, according to their works. If other beings, like us, inhabit other worlds, it does not appear that they behold the glory, or promote the kingdom of Christ, as Redeemer-that they have any con. nexion with the Church, as they do not visit us or any agency in the gospel. That reason cannot, therefore, be assigned for their existence, which is, in fact, the reason for the existence of all created beings that are known. And as it is necessary to believe, that intelligent creatures were made to view the highest manifestation of God, and as this manifestation is made, not only in Christ, but by means of the Church, intelligent creatures who have no opportunity to be acquainted with the Church, and to subserve its welfare, there is no reason to suppose exist. With respect to empty worlds, as future abodes of men, it may be observed that there is reason to believe, that both heaven and hell will be local. As the bodies of men will be raised, consistency leads to the conclusion, that there will be some place in which they shall reside. In the end of time their number may be so great as to require many worlds for their reception, and may be sufficient to people the numerous worlds in existence. If the work of creation was finished in the beginning of time, new worlds will not be created for their reception, but they will occupy those which were at first produced. That these worlds will have remained so long vacant does not imply any less, since they will subserve the ultimate design of their creation; and since a similar objection might be made to the long sleep of the dead in the grave, and to the uninhabited state of this world, from its first creation to the present day. : In speaking of the future abodes of the righteous, Christ said to his disciples, John xiv. 2. "In my Father's house are many mansionsI go to prepare a place for you.' The house of God is the created universe. Different worlds are only apartments, or mansions, in this house and therefore numerous worlds may be the dwelling places of saints. As "one star differs from another star in glory," of which there will be a resemblance in the saints after the resurrection, so in the renovated worlds, one may be superior to another, corresponding to the comparative attainments of the saints and adapted to their progressive improvements, and the saints may have intercourse, like those who occupy different mansions in the same building; for as their bodies will be spiritualized, they may move in thought, or inclination, and swifter than on the wings of the morning, from one world to another. It was promised to Abraham, Gen. xv. 5. that his posterity should be"numerous as the stars of heaven," and that they should be "innumerable," and his spiritual children, including the Gentiles, may not only be as numerous as the stars, but sufficient to people all the worlds which the stars, as suns, illumine. The evangelist John, in his view of the blessed, in prophetic vision, Rev. vii. after mentioning immense mumbers of the tribes of Israel, says, "I beheld and lo! a great multitude, which no man could number, of all nations and kindreds, and people and tongues, stood before the throne, and before the Lamb;" which proves that the number of the redeemed only, will be incalculably great. Should it, however, be thought that the human race incredible should be so numerous as to people all the worlds in existence, it may be observed, that they will inhabit them not to build houses, or cultivate the soil, but as scenes in which is most fully displayed the character of God, as Creator. A much larger field is nesessary for study, than as a subject of cultivation. Even in this world, distant as we are from the stars, the study of them is highly conducive to moral purposes, and adapted to enlarge and exalt our ideas of God; so that it is justly said, an undevout astronomer is mad. But how much more fully will the creative wisdom and goodness and power of God be known when these worlds, in the most improved state, shall be visited under every possible advantage to understand them. Should it be objected, that a revelation may be made of the gospel to the inhabitants of other worlds who may therefore unite in the praises of the Redeemer, it may be observed, that their state does not admit of that full view of which their nature is capable, for they who are in the flesh cannot see Christ as he is. Souls connected with material bodies and confined to material worlds cannot perceive the glory of Christ as it will be manifested to the saints after the resurrection, and as the inhabitants of other material worlds would perceive it, were they to experi ence a similar renovation. But as this is not to be supposed, the objection to their existence recurs, that they cannot behold in the clearest manner the manifestation which will be made by God of his perfection. Should it further be objected, as not credible that a world so inconsiderable as this-an inferior planet in the particular system to which it belongs, should be made, in a sense, of supreme and universal importance: it may be replied, that in this manner the Lord may display in a clearer light his wisdom and power and grace. Creation whatever it may become, must arise from nothing: and why should the inferiority, and even the nothingness of the world in itself, be considered an objection to an hypothesis, which is possible in itself, which is apparently conducive to the glory of God, and which is sustained by the formation of man of the dust, by the union of the Son of God to human nature, in which he will appear forever and by this medium be universally acknowledged, as "the "the brightness of the Father's glory, and the express image of his person." I would not be too strenuous for that which is not an article of faith: but having suggested a theory it would have been improper to leave it to be embarrassed with the objections that might first occur. The theory is important, and it has much for its support, as it is founded in whatever is known of created existence. It admits that immensity of creation, which the philosophic eye has actually discovered; and includes the only two orders of intellectual beings, with which we are acquainted; or which can be supposed to exist, viz.— pure spirits, as angels; and those composed of soul and body, as men. It will appear the more probable in proportion as our views of the gospel are exalted. It exhibits Christ as the most glorious manifestation of God, and all things as under his government and at his disposal. It assigns the highest use to every part of creation, and shows that all things result from the same design and conspire to the same end, forming a perfect unity. If all the particular systems of creation in the universe are so exalted and connected as to form one great natural system, this theory ascends still higher and in representing them as under the administration of God in the gospel, renders them most conducive to his glory and implies their greatest utility and perfection. But without pursuing any further this sublime and pleasing speculation, let us attend to the world in which which we dwell.— To the Editor of the Christian Spectator. I send you a short extract from the Commentaries of Dr. Mosheim "de Rebus Christianorum ante Constantinum Magnum." Printed at Helmstadt, 1753, 4to. pp. 988.. The passage extracted is a note; Saec. I. sect. Ivi. p. 169. While the different sects of christians all so confidently appeal to the transactions in the fifteenth chapter of Acts, as a warrant for their different modes of administering ecclesiastical discipline, the views of such a man as Dr. Mosheim will come with no small weight to the impartial inquirer after truth. If any writer is entitled to the character of a learned, judicious, and candid historian, undoubtedly Dr. M. is the man. I have endeavoured to make the translation accurate, and as literal as the difference of idiom will allow. If it would be interesting to your readers, I should like to furnish another quotation, giving the result of his investigations respecting the real origin of general councils and ecclesiastical appeals. V. T. "We commonly say that the meeting in which this dispute wa |