of an existence which shall have no end. The author presents us some outlines of the extent of one province of his kingdom in the following.

'But it is a fact which cannot be disputed, that the sun and all its attendant planets form but a small speck in the map of this universe. How great soever this earth, with its vast continents and mighty oceans, may appear to our eye,how stupendous soever the great globe of Jupiter, which would contain within its bowels a thousand worlds as large as ours-and overwhelming as the conception is, that the sun is more than a thousand times larger than both,-yet, were they this moment detached from their spheres, and blotted out of existence, there are worlds within the range of the Almighty's empire where such an awful catastrophe would be altogether unknown. Nay, were the whole cubical space occupied by the solar system-a space 3,600,000,000 miles in diameter-to be formed into a solid globe, containing 24,000,000,000,000,000,000,000,000,000 cubical miles, and overspread with a brilliancy superior to that of the sun, to continue during the space of a thousand years in this splendid state, and then to be extinguished and annihilated—there are beings, who reside in spaces within the range of our telescopes, to whom its creation and destruction would be equally unknown; and to an eye which could take in the whole compass of nature, it might be altogether unheeded, or, at most, be regarded as the appearance and disappearance of a lucid point in an obscure corner of the universe-just as the detachment of a drop of water from the ocean, or a grain of sand from the sea shore is unheeded by a common observer.

'At immeasurable distances from our earth and system, immense assemblages of shining orbs display their radiance. The amazing extent of that space which iutervenes between our habitation and these resplendent globes, proves their immense magnitude, and that they shine not with borrowed but native splendour. From what we know of the wisdom and intelligence of the Divine Being, we may safely conclude, that he has created nothing in vain; and consequently, that these enormous globes of light were not dispersed through the universe, merely as so many splendid tapers to illuminate the voids of infinite space. To admit, for a moment, such a supposition, would be inconsistent with the marks of intelligence and design which are displayed in all the other scenes of nature which lie within the sphere of our investigation. It would represent the Almighty as amusing himself with splendid toys,—an idea altogether incompatible with the adorable Majesty of Heaven, and which would tend to lessen our reverence of his character, as the only wise God. If every part of nature in our sublunary system is destined to some particular use in reference to sentient being-if even the muddy waters of a stagnant pool are replenished with myriads of inhabitants, shoud we for a moment doubt, that so many thousands of magnificent globes have a relation to the accommodation and happiness of intelligent beings; since in every part of the material system which lies open to our minute inspection, it appears, that matter exists solely for the purpose of sentient and intelligent creatures. As the Creator is consistent in all his plans and operations, it is beyond dispute, that those great globes which are suspended throughout the vast spaces of the universe are destined to some noble purposes worthy of the infinite power, wisdom and intelligence, which produces them. And what may these purposes be? Since most of these bodies are of a size equal, if not superior, to our sun,

and shine by their own native light, we are led by analogy to conclude, that they are destined to subserve a similar purpose in the system of nature-to pour a flood of radiance on surrounding worlds, and to regulate their motions by their attractive influence. So that each of these luminaries may be considered, not merely as a world, but as the centre of thirty, sixty, or a hundred worlds, among which they distribute light, and heat, and comfort.

'If, now, we attend to the vast number of those stupendous globes, we shall perceive what an extensive field of sublime investigation lies open to all the holy intelligences that exist in creation. When we lift our eyes to the nocturnal sky, we behold several hundred of these majestic orbs, arranged in a kind of magnificent confusion, glimmering from afar on this obscure corner of the universe. But the number of stars, visible to the vulgar eye, is extremely small, compared with the number which has been descried by means of optical instruments. In a small portion of the sky, not larger than the apparent breadth of the moon, a greater number of stars has been discovered than the naked eye can discern throughout the whole vault of heaven. In proportion as the magnifying powers of the telescope are increased, in a similar proportion do the stars increase upon our view. They seem ranged behind one another in boundless perspective, as far as the assisted eye can reach, leaving us no room to doubt, that, were the powers of our telescopes increased a thousand times more than they now are, millions beyond millions, in addition to what we now behold, would start up before the astonished sight. Sir William Herschel informs us, that, when viewing a certain portion of the Milky Way, in the course of seven minutes, more than fifty thousand stars passed across the field of his telescope, and it has been calculated, that within the range of such an instrument, applied to all the different portions of the firmament, more than eighty millions of stars would be rendered visible.

'Here, then, within the limits of that circle which human vision has explored, the mind perceives, not merely eighty millions of worlds, but, at least thirty times that number; for every star, considered as a sun, may be conceived to be surrounded by at least thirty planetary globes; so that the visible system of the universe may be stated, at the lowest computation, as comprehending within its vast eircumference, 2,400,000,000 of worlds! This celestial scene presents an idea so august and overwhelming, that the mind is confounded, and shrinks back at the attempt of forming any definite conception of a multitude and a magnitude so far beyond the limits of its ordinary excursions. If we can form no adequate idea of the magnitude, the variety, and economy of one world, how can we form a just conception of thousands? If a single million of objects of any description presents an image too vast and complex to be taken in at one grasp, how shall we ever attempt to comprehend an object so vast as two thousand four hundred millions of worlds! None but that Eternal Mind which counts the number of the stars, which called them from nothing into existence, and arranged them in the respective stations they occupy, and whose eyes run to and fro through the unlimited extent of creation-can form a clear and comprehensive conception of the number, the order, and the economy of this vast portion of the system of nature.'

His thoughts upon the grandeur of the Deity, and the glory of his throne, are sometimes eloquent and impressive; but rather resemble common declamations from the pulpit, than such as are in keeping with the Philoso

phy of a future state. It is matter of regret, that we cannot introduce the very interesting and instructive astronomical note, on page 251, which gives a sketch of the apparent motion of some of the more obvious fixed stars, within the last 150 years. The author's impressions from this fact seem to be, that all the systems of the universe are connected by one invariable law, and belong to one central system, round which all revolve, as the worlds of our system about the sun!

Nothing can be more just and philosophical, than his views of the qualifications, for a future state. It is, in one word, that we must carry with us out of life characters formed to the pursuits and enjoyments of the country. What constitutes misery in man here, we have no reason to doubt, will do so in eternity. Good men commence heaven on earth, and carry heaven with them, wherever they carry their conscious being; and wicked men will create for themselves a place of torment, in this, and in all future worlds. There can be no question that virtue will be happiness, through every province of God's universe, in eternity still more emphatically, than in time.

The volume closes with an abhorrent catalogue of the worst and most malignant characters, recorded in the page of history, in proof, that bad passions must every where create a hell for the possessor. The whole theme in this volume is one of the utmost magritude to our present and eternal well being, that the mind can imagine; and well might the motto have been those impressive words of Hyeronymus.

'Sive comedam, sive bibam, sive aliquid aliud faciam, semper vox illa in auribus meus sonare videtur: Surgite Mortui, et venite ad judicium. Quotius diem judicii cogito, totus corde et corpore contremisco. Si qua enim præsentis vitæ est lætitiæ, ita agenda est, ut nunquam amaritudo futuri judicii recedat a

memoria.'

6

Whether I eat or drink, or in whatever other action or employment I am engaged, that solemn voice always seems to sound in my ears, Arise ye dead, and come to judgment "-As often as I think of the day of judgment, my heart quakes, and my whole frame trembles. If I am to indulge in any of the pleasures of the present life, I am resolved to do it in such a way, that the solemn realities of the future judgment may never be banished from my recollection.'

Philosophy of Religion.

THE Philosophy of Religion is a large, and closely printed volume, containing, like the former work, many eloquent passages, sometimes reaching the sublime; and not unfrequently introducing a trivial, and unworthy, and ill assorted thought in the midst of the noblest flights. With a great amount of splendid declamation, there is much, that is turgid, the mere rant of a noisy field preacher, put forth to inspire amazement, exclamation and tears. From numerous examples of anti-climax, we select

one.

'Again, in order to gratify the sense of hearing, He formed the atmosphere, and endowed it with an undulating quality, that it might waft to our ears the pleasures of sound, and all the charms of music. The murmuring of the brooks, the whispers of the gentle breeze, the soothing sounds of the rivulet, the noise of the waterfall, the hum of bees, the buzz of insects, the chirping of birds, the soft

notes of the nightingale, and the melody of thousands of the feathered songsters which fill the groves with their warblings, produce a pleasing variety of delightful emotions ;-the numerous modulations of the human voice, the articulate sounds peculiar to the human species, by which the interchanges of thought and affection are promoted, the soft notes of the piano forte! the solemn sounds of the organ-and even the roaring of the stormy ocean, the dashings of a mighty cataract, and the rolling thunders, which elevate the soul to sentiments of sublimity and awe-are all productive of a mingled variety of pleasures; and demonstrate, that the distribution of happiness is one grand end of the operations of our bountiful Creator.'

But our concern is not with the style, or manner, but with the declarations and thoughts of this singular volume, so calculated to produce effect. The introduction discusses the objects of knowledge, the moral relations of intelligent agents, and the inutility of ethics, detached from revelation. The author considers order to be the first idea of morality. The most sublime example of physical order is the beautiful harmony of the universe. Moral order is the harmony of intelligent beings, in their relation to their Creator, and to each other. He presents terrific images of the natural universe, on the supposition that physical order were destroyed; and the still more terrible spectacle, that would result to the moral universe, from the absence of moral order. Love to God and love to men are the great principles of moral order. To prove, how worthy God is of this affection, successive chapters treat of his attributes. Any one, acquainted with the style and manner of Dr. Chalmers, (this book is an imitation) will readily imagine, how he expatiates in this glorious theme, the omnipotence, the wisdom and goodness of the Creator. There are splendid paragraphs on pages 42 and 43; one at least not much inferior to some passages on the same theme in Chateaubriand and St. Pierre.

It would be dangerous for a nervous man to read his eloquent and condensed view of the astonishing contrivance of the human structure, in relation to the senses. Who can think of it, without a thrill of admiration and astonishment? The author draws, of course, strong inferences, respecting our indebtedness to the Divine preservation, in keeping the incomprehensible tissue of this amazingly complicated and delicate machinery in order. What a Divine workmanship is the structure of the eye! What a web of infinite delicacy in the constituents of vision! The particles of mist in the ocean would sooner be numbered, than the rays of light, that pour upon it from a single object. An anatomical dictionary is called for, to name all the constituents, and point out all the uses of the structure of the ear. Who can imagine the delicacy and complexity of the infinitely ramified web of nerves, necessary to communicate with odors, in the sense of smell? The same may be said of taste; and more emphatically of touch, an inconceivable sensibility diffused over the whole human frame, and which seems to operate the concurrent result of millions of souls, and which enables the single conscious being to receive information from every pore. Then think of the mysterious power sitting behind the screen of invisibility, knowing every thing, but itself, to whom all these millions of sentient instruments conduct; and allow, that man is indeed fearfully and wonderfully made.

To keep this machinery in action, beside all this infinite complication of structure, the heart is required to give 96,000 strokes for every 24 hours of health, to propel the vital fluid through its almost innumerable canals. In the same length of time, the lungs must expand, and contract 28,000 times, to imbibe the necessary portion of oxygen from the atmosphere. Then imagine the machinery of the stomach, necessary to digestion, of the lacteals to the incorporation of nutriment with the frame, and the simultaneous movements, necessary to throwing off noxious accumulations, by the countless millions of pores; and all this to qualify us for the simplest sensation.

Then, to consider the more palpable constituents of the frame; there are reckoned in the human body 245 bones, each with 40 distinct intentions; and 446 muscles of motion, each with at least 10 intentions. Imagine, then, what is going on unconsciously in every living human frame every moment of life. To estimate the result of the slightest derangement of any part of this machinery, ask not him who is gasping with incurable asthma, but a person, who has a single nerve of a little bone, the tooth, disordered. Let not the hypochondriac dwell intensely upon this machinery, lest he feel the lungs labor, as soon as he thinks of them. Let the cold blooded Atheist enquire, if all this infinite tissue of complica tion had no original designer. Let the Christian think of it, and thank God for every moment of comfortable and healthful existence.

In taking a philosophical view of the mercy and forbearance of the Divinity, the author declaims upon the point, how easy it would be, for the Divine being to destroy animated nature by propelling light with greater force; by decomposing the atmosphere; by destroying the balance of the compound motions of the solar system; by earthquake, electric action, and the like. We have heard the same theme in the pulpit. It always strikes us, as anti-climax. Surely it need not be said, that He, who created, and balanced all these terrific powers, could destroy them in whole, as easily, as disarrange them. To Him the one would be the same, as the other. But to us this adverting to the less, and the included, has the disagreeable effect of anti-climax.

Passing, as we are obliged to do, over his ample, and in some places, eloquent orations upon the justice and mercy of God, and our consequent obligations to gratitude, humility, and resignation, we come to his second table of duties, love to subordinate intelligences, in other words to our neighbor. That is one of his most impressive chapters, in which he proves, beyond all possibility of gainsaying it, the perfect natural equality of mankind. Thence he proceeds to point out the infinite diversity of human relations and dependencies, rendering it unanswerably clear, that no man liveth to himself; that we all owe duties to our fellows of every country and clime, which can only be rightfully fulfilled by our cultivating the universal law of love to our neighbor. Bright and millennial views are given of the effects, that would result to man, every where on the earth, if this divine principle were in right action in every bosom. An ingenious and poetical, if not a just analogy, is traced between the principle of love in its bearings upon the moral universe, and attraction, as operating upon the physical system of nature. No comparison can be more fruitfu! in the noblest conceptions of poetry.