creation. As to the greatness of the material universe, it is illogical to contrast it with man's moral nature. The things compared are quite disparate. We might as well speak literally of the weight of a sigh, or the length and breadth of a thought, as calculate the value of a soul in material cubic feet.
The chief difficulty lies in the other part of the contrast—viz., man's insignificance, as compared with the world of intelligences in other parts of creation. It is not true, as Paine insinuates, that Scripture denies the existence of intelligences other than man. The existence of angelic beings is prominently taught, and no limit is set to their number. No doubt, theScriptures do not assign material orbs as their special abode; but the difficulty lies, not with the material idea, but with the existence of innumerable other intelligences. The grand objection, then, is this—If man be only a unit in the universe of intelligence, it is incredible that the Son of God should have come to this world, a mere atom in space, to die for man. One answer to this argument is, that the death of Christ, in its effects, is not confined to man, but extends beyond this world, and may be designed to tell on all other intelligences. The difficulty, however, lies in defining the manner in which the death of Christ may bear on other spiritual beings. Chalmers is disposed to hold it possible, that the atonement proper may extend to other worlds which may have fallen like our own. Such a view, however, is inconsistent with
