with each other. Then, to use the language of Pope, though with a more elevated, as well as a more practical meaning, than ever entered into the poet's philosophy, we shall perceive that, in revelation, as in the other works of God,

Nothing is foreign-parts relate to whole;

One all-extending, all-preserving soul

Connects all being-nothing stands alone;

The chain holds on, and where it ends, unknown.

"Prophecy announces the advent of the religion of Jesus; History records its progress; Literature and Criticism combine to attest to the muniments of its doctrines: but its surest witnesses are to be found in man's own breast in the grandeur of his thoughts-in the lowness of his desires-in the aspirations which lift him towards the heavens-in the vices which weigh him to the earth-in his sublime, his inexplicable conceptions of Infinity and Eternity-in his humiliating experience of folly, misery, and guilt.”—pp. 32, 33.

In the second essay, the author takes up a subject which, more than almost any other, has, in our opinion, afforded ground for misapprehension among the advocates of truth, and the just view of which is exceedingly important; we mean, "the power of human reason to judge of the internal evidence of truth in the doctrines and precepts of religion."

Dr. Chalmers has certainly expressed himself in language too unmeasured, when combating the presumption which would seat itself in the throne of the universe, and scan the laws and destinies of creation. Probably without differing many hairs breadth from the temperate views of our author, he has given more scope for censure than our admiration of his powers makes us willing to allow. We think Mr. Verplanck much to be commended for his observations upon this disputed topic. Some have asserted that heavenly doctrine must pass through the alembic of a chosen few, before it is fit for the reception of the vulgar many; some assert that human reason may sit umpire rather than pupil, and mould the plain sense of the scriptures at its pleasure. Some set forth such a system of natural theology (derived, as we believe, from revelation) as to make revelation itself apparently unnecessary. Some, on the other hand, reduce human powers to so low a standard, as to leave it little exalted above the clay which is the soul's covering, the plastic recipient of external impressions. Veritas in medio.

"Literary men, conversant with the difficulties, the refined logic, and the clashing theories of moral science, as well as speculative theologians, versed in the metaphysical subtleties of controversial divinity, looking back with complacent pride upon their own laborious studies, the long and patient attention which it has cost them to attain to any definite conclusions, and the perplexing doubts which still embarrass every part of

their science, after employing and exhausting the genius of the most acute and profound inquiries from Aristotle to Jonathan Edwards; whilst they will most readily allow the moral sensibility of uneducated men to the powers of religious impression, are slow to admit that vulgar minds and undisciplined intellects can gain any really rational perception of the truths, connected with and involving such grand and high contemplations. They overlook the marked distinction between the nice analysis of principles, the accurate statement of definitions, the logical inferences from them, the daring solution of difficulties in the government of the world, and the structure of our own thoughts; in short, between all that constitutes the theory of metaphysical science, and these mysterious but certain first truths and rational instincts which are implanted in the breasts of all men, and which prepare them to confess the power of a Creator, to apprehend his perfections, and to know the obligations of his laws. The one is indeed an elevating employment of the intellect, but in its results how often vain and false-always how cold and inoperative! The others are in fact the germs and seeds of all intellectual and moral knowledge, and they are not the less efficient because they are not embodied in words, nor sorted and fashioned into systems. If philosophers will not confess them to be of reason, they must then be considered as something nobler and more divine than reason itself. They may lie dormant, in the darkness of ignorance, or the corruption of gross vice; but, when the occasion which is to call them into energy arrives, they develop themselves, we know not how: heaven's beams shine upon them, and they burst into life and power."- pp. 68-70.

The third essay on the probable characteristics of truth in the doctrines, precepts, and moral influence of any religion, is, perhaps, the most interesting and valuable in the volume. We earnestly commend it to general notice. The fourth is on the intention and uses of the different kinds of evidences for the truth of christianity. The fifth, on the critical, internal evidence; and the sixth, on "the internal evidence arising from congruity of narrative and character-from style and manner; with remarks upon the connexion of the partial obscurities of scripture, with its probable uses and intentions."

We shall close our extracts with the following passage. We know, from the best proof, the sale of the edition, that many of our readers have already read the volume; but such as have not, it will enable, in some measure, to judge for themselves, of the merits of the work.

"Paul is portrayed as a man of learning and talent, of a profound theological education, and of an active mind, and his Epistles are confessedly remarkable for containing many things hard to understand. Why are they so? Is it from the enthusiasm, the mysticism, or the affected and oracular obscurity of the writer? Or are not the subjects themselves hard to be understood? Many of them are things which the human understanding can never completely grasp of which we can have but partial and wholly inadequate conceptions, glimpses; not distinct

views. Are not, in fact, all subjects connected with, or arising out of, the overwhelming truths of eternity, omnipotence and spiritual being— of the mysterious questions of the origin and existence of evil, and especially of moral evil-of the permission of sin, and the creation, by a benevolent and omniscient Creator, of accountable beings, with strong tendencies towards error and vice-of foreknowledge and free will, together with the innumerable practical or theoretical doubts and opinions which grow out of these are not all these subjects necessarily very hard to be understood by the human mind?

"But in considering the internal signs of authenticity and veracity, I refer chiefly to the manner of his unfolding these opinions, and of arguing upon these subjects. It is a manner wholly original, and bearing the deepest impress of truth and nature. The writer professes himself to be one who has heard, and seen, and been taught unutterable things-who has been brought to th knowledge and confession of that truth, which engrosses all his thoughts, and swallows up every other interest, not through the slow processes of reason, or by the observation of miraculous facts visible to the senses, or in the ordinary operation or moral illumination through the conscience and affections, but in a manner not only supernatural but wholly peculiar; whose knowledge of the doctrines, which, he authoritatively declares to his disciples, he tells them, came not of man nor through man, but immediately from the Father of lights, in a way which he himself does not and could not describe or explain--whether in the body or out of the body, he is wholly uncertain.

"This statement, the objector will say, is the work either of delusion or imposture; but let us compare the account 'given us of Paul's history and his state of mind with his writings, and mark how wonderful is the congruity which we may observe between them.

"His style, forcible, flexible, and copious as it is, is not perspicuous; but its obscurity is like that effulgence which the great English epic poet has described as being "dark with excess of light." His mind is evidently crowded with ideas struggling for utterance, with thoughts and emotions for which he finds language to be wholly inadequate, to which he feels that the habitual conceptions, the reason, the knowledge, the experience, of those to whom he addresses himself, present no sufficient counterpart. He labors with the magnitude of a revelation, with the vastness and certainty of a knowledge, which his mind can with difficulty contain, and which he feels that he can but partially unfold to others. "His intense and immediate conviction of truth, is accompanied with an equal intensity of feeling. He is filled with devotion, fervid gratitude, prostrate humility, unquenchable zeal. From these causes, naturally arise his sudden transitions, his rapid accumulations of thought upon thought. Hence his peculiar mode of unexpectedly rising from the argument in which the errors, or the controversies of the times happened to engage him, to loftier themes, and holier contemplations; connecting with the business and controversies of this world, which were soon to pass away, considerations of eternal and universal importance, of whose reality he had a still more intimate and present conviction.

"It is true, that to him who has made no approach to this knowledge, and more especially to him who has no answering sympathies to his kindling sentiment, much of this is, and must ever be, strangely and wildly obscure-his transitions must appear abrupt, his raptures extravagant or enthusiastic, and his reasonings incoherent or inconclusive.

"Yet, if we grant that he taught the truth, and emember the manner in which this truth is asserted to have been poured into his mind, and the extent and distinctness of the revelation so vouchsafed to him, then we can easily trace a most perfect coincidence between the style and character of thought, argument, and language, and that state of feeling which we may judge to have been habitual to the writer whenever his mind was turned, either in direct meditation, or by some casual association, to the recollection of the "deep things of God."-238-241.

Mr. Verplanck's mind is deeply imbued with much reading in the best authors. The range of his illustrations sometimes creates an incongruity between the sacredness of his subject, and his allusions; but his argument is never weak, and he evinces a judgment, in a remarkable degree, calm and unprejudiced. Many of his readers will doubt the wisdom of generalizing so far as scarcely to specify the doctrines of revealed religion; and many will think that he speaks with less effect, because he stands so much in the outer porch of the temple. We are convinced, that the more we descend to particulars in the doctrines of Christ, the more we shall find a divine life in every vein and fibre. In general propositions, so much may be said on each hand, that the longer we live, the more we become sceptical of mere human reasonings. We remember to have heard, not many leagues from Coppet, that after M. Benjamin Constant had read, several years ago, an essay against religion to a circle at Madame de Stael's, she told him that the fashion had changed, the times were altered, he ought now to write in favor of religion. He took the advice, and produced, in a few days, an admirable specimen of dialectics, refuting his former positions. We do not vouch for the truth of all this; se non è vero, è ben trovato. Mr. Verplanck writes with the stamp of deep and earnest conviction; and he proves so well the divine authority of the Bible, that we hope he will soon be prepared to pronounce upon more than these preliminary considerations. His style is pure, perspicuous, and beautifully elaborated; not always, perhaps, sufficiently spirited and flowing, and sometimes, although not often, cumbersome and heavy; peculiarities which the habit of devoting himself more to philosophical abstractions than to the expression of eloquent feeling, has probably induced. On a subject which has called forth the talents, the learning, and the eloquence of the ablest divines, there was little reason to expect any increase or enforcement of the evidences of our faith. Mr. Verplanck has, therefore, done much more than could be reasonably required. By an occasional contribution of new testimony, and a skilful and impressive exhibition of the old, he has given to his book a value, original in its character, and, we doubt not, lasting in its influence.

ART. IV. The Travellers. A Tale. Designed for Young People. By the author of "Redwood." New-York: Bliss & White. 1825.

If there be any circumstance, by which the literature of the present century is advantageously distinguished from that of the preceding, it is the multiplication of books intended to improve the minds and form the manners of the young. The mere increase of books of this kind would not, perhaps, be a circumstance on which we ought greatly to congratulate ourselves, were it not for the far greater ability and judgment with which they are composed. Writers of high reputation and great attainments, have set themselves diligently to smooth the difficulties of knowledge. They have reduced the sciences to their simplest and plainest rudiments. They have, in short, as nearly as could be done, translated them into the ordinary language, and brought them down to the ordinary conceptions of life, so as to leave no obstacles in the way of their attainment, but such as are inherent in their own nature. The topics of general knowledge have been presented to the youthful mind in the form of interesting conversations; and the principles of virtue and practical wisdom have been insinuated in captivating and elegant fictions. These things are a happy omen for the next generation. There are no duties which lie upon us with a more urgent and fearful responsibility, than our duties to those who rise up to take our places in life after we are gone. We may, perhaps, do something for those who are arrived with us to mature age, in the way of making them wiser; but it is little, very little, that our most painful exertions can effect towards making them better. Indeed, society has good cause to esteem itself fortunate, if any means are devised to prevent them from becoming worse. It is only on the rising generation that we can feel any confidence that the lessons of virtue will not be lost; and if the age is to make any progress in goodness, if the world is ever to be reformed, it must be by the gradual influences of a judicious system of education.

It is matter of pleasure to us, to see a writer, of the powers possessed by the author of Redwood, employing her talents in a sphere where they are likely to do so much good. The work whose title we have placed at the head of this article, is an uncommonly graceful little narrative, and will bear no unfavourable comparison with the best of those engaging fictions of Miss Edgeworth, which were written with the same design. In some respects, she seems to us to have the advantage of Miss Edgeworth. We refer to the inculcation of religious motives on