Such declarations could scarcely be made with propriety if all the rolling orbs of heaven were destitute of inhabitants; for then it would not be true that "all nations are as the small dust of the balance," and that they are "counted to Jehovah as less than nothing and vanity." They who deny the doctrine of a plurality of worlds assume the position "that man holds the principal station in the material universe;" but, were this the case, then the nations of the earth, and their multitude and glory," behooved to be considered as the greater portion, or as one of the greater departments of the Divine empire; and if so, it would be approaching to extravagance and bombast for any one to declare that they are only like a drop compared with the ocean, like a few particles of dust compared with a mighty island, or, in comparison with other departments, that they are as nothing, and less than nothing and vanity."

We are here to consider the comparisons and contrasts drawn in those passages as referring, not to Jehovah, abstractedly considered, but to the manifestations he has given of his power, wisdom, and grandeur in the scenes of the universe. Hence we are directed, in the chapter from which our quotations are taken, to "lift up our eyes on high," and contemplate "the firmament of his power;" to "behold the hosts" of resplendent globes which he has dispersed throughout the regions of space "by the greatness of his strength," and to consider that the vast extent of the celestial spaces have been "meted out with the span." When the inspired writers demand from their hearers a sentiment of reverence and admiration, they do not present to them metaphysical reasonings or abstract views in reference to the perfections of Jehovah, but describe those exhibitions of his power and grandeur which are calculated to strike the senses and imagination, and to excite the emotion intended. Thus, when the prophet Jeremiah wished to impress his hearers with a reverential sense of the greatness of God, he describes him by the effects of his power and wisdom as displayed in his operations. "Who would not fear thee, oh King of nations! He hath made the earth by his power, he hath established the world by his wisdom, and hath stretched out the heavens by his discretion. When he uttereth his voice, there is a noise of waters in the heavens, and he causeth the vapours to ascend from the ends of the earth; he maketh lightnings with rain, and bringeth the wind out of his treasures."

In like manner, in the passages under consideration, we are to consider the contrast here stated as drawn, not between all nations and Jehovah as an abstract Being, whose perfections are infinite; for in this respect no comparison can be made, but as drawn between this earth with all its inhabitants, and the innumerable globes which are scattered throughout the regions of immensity. And the most enlightened astronomer, after his boldest excursions into the illimitable tracks of creation, could devise no language to express his emotions, and the contrast that subsists between this globe and the immensity of the heavens, more appropriate and energetic than the passage before us. This world, with "all that it inherits," is here represented as a single drop of water to the mighty ocean, or as a few particles of dust to the most spacious continents, when compared with the grandeur and immensity of nature; yea, to complete the contrast, it is "counted as nothing, and less than nothing and vanity." When we survey the vast globes which compose the planetary system; when we wing our flight in imagination to the starry regions, and leave the sun and all his attendants behind us, till they dwindle to an undistinguishable point; when we prosecute our course through thousands of nebulæ, every one of them containing unnumbered suns and systems; and when the mind is bewildered and overpowered at the immensity of the prospect, we cannot but perceive that the language of the prophet is the most impressive, and the fittest that could have been selected; that it is most emphatic, and literally true. But if this earth were the principal part of God's universe, there could be no propriety in such language, and it could be considered as allied only to extravagance and pompous declamation; a characteristic which ought never to be applied to the writers of the sacred records.

We ought likewise to consider, that the contrast is not stated between the earth, considered merely as a material system, and the amplitudes of the firmament, but between the nations of the carth and the innumerable order of beings which people the universe, plainly implying, in my apprehension, that unnumbered myriads of intelligences occupy the celestial worlds, in comparison of which all who now dwell upon the earth, or who have occupied its surface since time began, are only as a drop to the ocean. The passage before us may therefore be considered as almost a direct intimation of a plu

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rality of worlds; and if it could be proved that no other worlds existed, I should scarcely consider the strong language here used as the dictate of inspiration; but when we consider what appear to be the true references of the prophet's language, and the magnificent ideas it suggests, it conveys the most glorious and sublime conceptions of the grandeur of "the high and lofty One who inhabiteth eternity," and whose presence fills the immensity of creation.

The next passage I shall adduce in support of the position under consideration, is Nehemiah ix., 6: “Thou, even thou, art Lord alone; thou hast made heaven, the HEAVEN OF HEAVENS, with all their host; the earth, and all things that are therein; the seas, and all that is therein; and thou preservest them all; and the HOST OF HEAVEN worshippeth thee."

Here the Most High is represented, not by a metaphysical exhibition of his infinity, eternity, and omnipotence, abstractedly considered, but by the manifestations he has made of himself in his wonderful operations, both in heaven and on earth; and this is the general, I may say universal, mode in which the sacred writers exhibit the character and perfections of the Deity. "Thou hast made heaven, the heaven of heavens, with all their host." By "heaven" is here to be understood the visible firmament, with all the stars and planets perceptible by the human eye, which is the sense in which the term heaven is generally taken when God is represented as its Creator. The "heaven of heavens" is an expression which is worthy of particular attention, and evidently includes in it an idea far more extensive and sublime than what most readers generally attach to it. It evidently intimates that, far beyond the visible starry heavens which we behold, there are unnumbered firmaments, composed of other stars and systems, stretching out towards infinity on either hand, and which mortals in their present state will never be able to descry. We have already attained some glimpses of such firmaments. More than a hundred millions of stars, in addition to those distinguishable by the naked eye, are within the reach of the telescope, if all the regions of the sky were by this instrument thoroughly explored. We behold several hundreds, and even thousands, of nebula in different spaces of the heavens, each of them consisting of thousands of stars, which would form a firmament as glorious and expansive as that which appears to a common observer in the midnight sky; so that,

were we removed from one of those nebula to another, we should behold at every stage a new firmament, composed of stars or other luminaries altogether different from what we had seen before, or from what we perceive in the firmament which is visible from our globe. These facts, which have been brought to light by the discoveries of modern astronomy, while they discover the infinite power and grandeur of the Divinity, serve likewise to illustrate many of the declarations of his word, and particularly such expressions as that before us, "the heaven of heavens," the boundless empire of the "King eternal and invisible," in which he reigns over unnumbered intelligences. The same emphatical expression is used in the prayer of Solomon at the dedication of the temple: " But will God in very deed dwell on earth? Behold, the heaven and heaven of heavens cannot contain thee!" implying that far beyond the range of the material universe, vast and extensive as it is, the great Jehovah resides in the glory of his invisible attributes, filling immensity with his presence.

By "the host of heaven" is doubtless to be understood the inhabitants of those numerous worlds and vast regions here designated by the most emphatic expression which could be selected, "the heaven of heavens;" intimating that the same Almighty Being who launched into existence those innumerable globes, also replenished them with countless orders of intelligent existence, capable of enjoying his bounty, and offering to him a tribute of adoration. Hence it is here declared, "the host of heaven worshippeth thee;" evidently implying, if there is any rational idea to be elicited from the passage, that the bodies which compose "the heaven of heavens" are occupied with inhabitants; that these inhabitants are endowed with capacious powers of intellect; that their numbers correspond with the amplitude of the regions which they occupy; that most, if not all of them, are invested with the attribute of moral perfection, and are consequently in a state of happiness; that they employ their faculties in contemplating the perfections and operations of their Creator; and that they magnify and adore him in the loftiest strains, as the centre and source of all their felicity: all which appears to be implied in the passage, "the host of heaven worshippeth thee." For no being can with propriety be said to worship Jehovah, unless such as are endowed with moral and intellectual powers, capable of appreciating his perfections, as displayed in the universe, and

of perceiving that he is worthy of all homage and adoration. In accordance with such views, the Psalmist, when his soul was inspired with the higher strains of devotion, in a sublime apostrophe, calls upon the whole intelligent universe to adore the name of Jehovah: "Praise ye Jehovah from the heavens; praise him, ye heaven of heavens," or ye inhabitants of those higher regions; "praise him, all ye his angels; praise him, all ye his hosts. Let them praise the name of the Lord, for his name alone is exalted, and his glory is above the earth and heaven." If, therefore, there were no other worlds than that on which we dwell, such magnificent expressions would lose all their sublimity, would be almost without meaning, and might be regarded rather as the turgid exclamations of an enthusiast than as the sober dictates of inspiration. But when we take into view the immensity of the universe, and the numerous worlds and beings it contains, such expressions, though among the strongest which human language can furnish, fall far short of communicating the lofty ideas they are intended to represent.

Such passages as the following may likewise be considered as imbodying views of the same description: Psalm ciii., 19, "The Lord hath prepared his THRONE in the heavens; and his kingdom ruleth over all."

This, along with a number of similar passages interspersed throughout the Scriptures, evidently implies that the heavens form the principal part of the Divine empire, compared with which this earth is but as a point, and "all its inhabitants reputed as nothing." They are represented as the chief and appropriate residence of Jehovah, where he displays the glory of his perfections to unnumbered intelligences. Hence he is declared to have "established his throne in the heavens," intimating, that it is in those higher and more expansive regions that the principal arrangements of his government have been made, that the beneficence and rectitude of his character are manifested, and that the grandeur of his moral administration is most extensively displayed. But it is evident, that where there are no intellectual beings there can be no moral government; and therefore, if the Almighty has a government in the heavens, these heavens must be peopled with beings endowed with moral and intellectual faculties, capable of being the subjects of a moral administration. To suppose a government without subjects is evidently preposterous and ab