ply, and replenish the earth: an expression of the will of God, which we may perceive to be in exact accordance with that desire and love of offspring which is proper to the whole human race. Fantastic notions, and presumptuous theories of men, have, however, opposed themselves to this declaration of the divine will, and teachers have from time to time arisen, who have insisted on the desirableness of the single life, some on the ground of its superior sanctity, and others on the supposition, that the earth will not supply food enough for the consumption of human beings should they be indefinitely multiplied. And it is in the church that the ascetic error has seduced its adherents to oppose the declared will of the Author of nature in the world, that philosophy and science, falsely so called, have led men to arraign the wisdom and goodness of the Creator, and have suggested to them, that under their philosophical and scientific auspices, man would certainly live with more comfort on the earth. But fortunately for those who are persuaded that the word of God is more holy than the word of spiritual men, and wiser than the word of philosophic men, all these theories have fairly proved the ignorance of those who devised them. As for the working of the ascetic principle, the pages of Church history bear sufficient proof that the spiritual man cannot attain the purity he covets by theories which oppose themselves to the will of God; and in regard to the power of philosophy when it takes in hand matters altogether beyond its control, the failure must be alike complete. In the church, under the spiritual veil, impurity will lie concealed; in the world, under the philosophic cloak, the basest lusts will riot unrestrained. The decree

of God will yet remain in force: outraged nature will fearfully assert and avenge her rights; and spiritual and philosophic men, if brought to their right minds, will confess their incompetence either to promote the sanctity of the church or the general happiness of the world, by their antiscriptural devices. In regard to the notion (now happily beginning to be exploded by philosophic men themselves) that the birth of human beings ought to be prevented, lest the earth should be found unable to produce the sustenance necessary for the support of increased multitudes: how evidently does this idea repudiate the knowledge of God, as the God of nature and of providence? and how clearly does it contravene the truth, that the deficiencies that exist in the produce of the earth, are caused " by the wickedness of those that dwell therein?" It has been said, that the multitudes of men have already a bare pittance, scarce enough for the support of animal life; and shall we not then avoid the extension of so much misery, by doing all in our power to prevent the increase of population? But from whence the scantiness of the supply, and why are not the multitudes more abundantly provided with bread? For this reason only, that man does not execute his trust of kingship over the earth in a righteous manner. On account of his sin, the ground is cursed. Did he use aright the high trust given him of God, all would be well; but this he does not do; rather like the slothful servant in the parable, he hides his talent in the earth, and then complains that he has a hard and niggard mas

ter.

In regard to the subjugation of the earth, spoken of in our text, had man retained his allegiance to

God, this certainly would have taken place, not to his own but to his Creator's praise. Now alas, it has been far otherwise! In proportion as man's faculties have become developed, in proportion as he has been able to subdue the earthly elements to his own use; in that same degree has he for the most part glorified himself, defiled the material world, and renounced dependance upon God, the gracious Author of his increasing knowledge and of his increasing powers.

The last clause of our text still remains for consideration, and we ask what was the nature of the dominion assigned to man at the first? And it would seem as though the answer were a very simple one, as it is already provided for us in the text, where we find the Creator saying to his creature," Have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth." But simple as these words are, and readily as they supply the answer to our question: how many deep and important thoughts do they bring along with them? How many considerations fraught with the highest interest? For what a new view of the world, what a novel aspect of human affairs do these words suggest! Man was to have dominion, but over whom? Over his fellow-men? No; but over the fishes of the sea, the birds of the air; the other orders of inferior living creatures moving upon the face of the earth! And to what extent did his dominion over the inferior creatures reach? Had he the power of life and death over them as he has now? He had not ;-for there is no mention of any such power assigned to man, till after the deluge. Then it was that God first said to

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Noah in reference to all living creatures : Into your hand they are delivered; every moving thing that liveth shall be meat for you, even as the green herb have I given you all things." (ix. 23.) Adam's dominion then was of a very limited and peculiar kind, and would be despised by the greater part of his descendants; but it was all that suited his pure nature, and the state of a world without sin. The lust of power had no place in the heart of the first man. That was an after-growth of sin unknown to his righteous soul; and when he afterwards saw it fearfully developed in the destructive lives of many of his children, what anguish must have possessed his soul, and how must he have looked back with penitential bitterness of heart upon his own original dominion, upon his own mild sway over the inferior creatures, in whose happiness he felt a lively interest, and who looked up to him as to a benignant master, whom it was their privilege to serve. As for the dominion of man over his fellow-men, it could have had no place but for the entrance of sin into the world; for in a primitive state of holiness whoever desired to be great, would only have aspired to be the minister of blessing to his brethren; whosoever would be chief, would only have coveted the office of servant to his neighbour. Matt. xx. 25-27. The principles laid down by Christ for the regulation of the Christian commonwealth, must then have been in full force. None would have arrogated to themselves the title of master, but would have put it from them with alarm, knowing that all were brethren, (Matt. xxiii. 8, 10.) that the sovereignty of the world was not assigned to man, in order that some might coerce their equals, and exercise despotic rule

over their fellows, all being alike kings and priests unto God, all alike bound by the perfect law of liberty, "the royal law," which teaches" thou shalt love thy neighbour as thyself." James i. 25; ii. 8.

In connexion with the words of our text, it is indeed impossible to avoid casting a retrospective glance upon the fallen earth, which during the lapse of ages has been contested for by cruel tyrants, urged on by the insatiable desire of dominion, by the raging lust of power. Christianity, one would have thought, ought long ago to have brought back the golden age. It has done something for us, nay much; for it has taught some few to know and feel, that there is a divine truth in the morality of Christ, and that were his precepts really obeyed, the earth would be blest with a prodigious increase of happiness. And the little remnant of believers in this heavenly morality, are as the pure leaven pervading the unclean mass of that distempered human nature, which knows but of one worship, that of self; but of one God, which is also self; but of one end and aim of all its thoughts and words and works, which under all its disguises, under its seeming religion, its feigned morality, its pretended good will to others, is still nothing more at last than unmitigated selfishness. And may we not say now, happy are the individuals, to whom the benignant office is assigned, of attempting to leaven the unrighteous mass, by infusing into it pure and righteous principles! Happy the little flock to whom it is given to proclaim "Peace on earth, and good will to men," God reconciled to the world, and as the effect of this, man reconciled to man. Man ceasing to exercise tyranny over his neighbour, but loving him even as he loves himself!