mals as widely different as they are in their full-grown state, simply by successive gradual metamorphoses; and these metamorphoses are upon one and the same plan, according to one and the same general process. And even before this discovery showed how deep was the type of the plan, the general unity of structure in vertebrates was a fact well established, though by less radical and irrefragable proofs.

Cuvier, in his comparative anatomy, had shown that the external differences which characterize the class of fishes, of reptiles, of birds, of mammalia, were only modifications of one and the same structure; that the head of fishes, for example, though apparently so different from that of man, is made up of the same bones, arranged in the same manner..

Hence, no recent work on physiology treats of a physiology peculiar to man, or any single class of animals. Almost every organ of one (with its processes) is essentially repeated in all others. In fine, it is true of the whole animal kingdom that, though subdivided into various groups, all the members of those groups are constructed on one and the same plan.

And not only is this true of the present races of animals inhabiting the globe, but if we go back to examine the structure of such as are now extinct, (whose fossil remains are found. imbedded in the strata of different geological periods,) so far from discovering that another great scheme then prevailed, we find nothing but traces of the same plan with this modification, the full-grown animal then had the same appearance as the corresponding types now bear in their embryotic state.

Passing from the animal to the vegetable kingdom, illustrations of this virtual unity of effect, equally apt and scarcely less numerous, offer themselves to our notice.

The relations by which the two are connected are also of the same character. Indeed, the contrivance and adaptations of both are essential to each.

Thus animals consume the oxygen of the air and give back carbonic acid, which is injurious to their life, but is the principal food of vegetables, and as such, is consumed by them, while they again furnish animals with a fresh supply of

oxygen.

Again, organized matter passes through various stages in vegetables, is raised to higher conditions in the herbivorous, and undergoes its final transformations in the carnivorous animals; portions are consumed at every stage, and leaving the ascending current, fall back to the mineral kingdom to which the whole returns, having found an ultima thule in animals of the highest class.

Now we have here something more than a mere aggregate of parts; we have indubitable evidence of a system in which the final result is effected by a previous subordination of many parts. And as each part has an intimate connection with every other part, as well as with the complete whole, we infer that they were planned by one Mind, whose infinite understanding embraced the whole from the beginning.

Of course, if every department of physical science, every object and every class of objects in nature, taken by itself, is rich in materials for such proofs, then the totality of these, the world we inhabit, and specially the universe as a whole, must furnish incontestable evidence that there is one God, and but one God, the original Creator, Supreme Ruler, and final Arbiter of all, the Great Original and Exemplar of our own spiritual nature.

We have already spoken of the plan, the unity of design, revealed in the successive geological periods of our globe, and of the consummation of that plan in the present state of its surface, and in the constitution of the animals and plants that cover it.

Marks of one contriving Mind fill earth, sea, and sky. The phenomena of the universe combine unity with diversity and order with boundless variety-order in the aggregate and endless diversity in the details. The beautiful harmonies between the organic and the inorganic world, the nice arrangements and curious adaptations observed in each, the simplicity and uniformity of the general plan on which the creation of the whole has proceeded, are so many examples illustrative of this proposition.

Still more decisive are the revelations of astronomy; and that, whether we consider the variety of the material universe,

its order, harmony, and beauty, or rise to contemplate its immensity. If we aim to comprehend its extent, the mind soon loses itself in the unending series of system upon system—each with a central sun, around which worlds constantly revolve; and all, both suns and satellites, marching in endless procession around the great central sun of the universe.

"the

Now, who that considers this unity of effect, the oneness of design displayed on this stupendous theatre of the universe, the forms of beauty it exhibits, the divine ideas it unfolds, and the moral influences it conveys to the soul, who, we say, can doubt that it is an effect of one infinite cause-the great I am, who, "before the mountains were brought forth," or earth formed," or ever "the morning stars sang together," or "the sweet influences of the Pleiades were found," or "the bands of Orion loosed," even "from everlasting to everlasting," is GOD, the first and the last, the beginning and the end of all things? And what

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lover of the meadows and the woods, And mountains, and of all that we behold From this green earth, has not felt

A presence that fills him with the joy

Of elevated thoughts, a sense sublime of Him

Whose dwelling is the light of setting suns,

And the boundless ocean, and the living air and the blue sky ?" When the mind has risen to this conception of nature, "the world," in the beautiful language of Paley, "thenceforth becomes a temple, and life itself one continued act of adoration."

But notwithstanding these proofs, and others which might easily be multplied, proof upon proof, there is an undeniable tendency, and irreligious as undeniable, practically to ignore the conclusion to which they inevitably lead. Practically, we say, because it is by a habit of using language in such a manner as gradually to create an impression contrary to the actual truth. We refer to the popular phraseology of physics, and of natural science generally, according to which we speak of phenomena and laws, of nature and physical forces, as if matter had existed from eternity, or sprung from nothing, or as if it were endowed with power, had intelligence and a will,

all of which forms of speech are found to be meaningless, when analyzed and reflected on. In tendency, they are atheistic or pantheistic, and wholly at variance with Scripture.

In saying this, we are not unmindful of the several theories of even atheistic philosophers, concerning the relation of God to creation. As for example, whether He be immanent in it or no. Many devout believers in God's existence, doubt or deny His actual personal presence and agency in upholding and guiding the things He is both believed and confessed to have made.

The doctrine of secondary causes, and of general laws, the phrase "physical forces," (as if all forces were not immaterial,) seems to relieve the subject of difficulties. But to us, these. terms seem so many shifts and subterfuges, ignes fatui, sure to lead us astray if regarded otherwise than as convenient formulæ for practical purposes, or as so many confessions of our ignorance of the causal nexus of all phenomenal changes.

The language of the great Apostle, as of the Scriptures generally, is, we fully believe, in the strictest accordance with the facts of science, as well as the views of the profoundest philosophers. "Of Him, and through Him, and to Him, are all things." "By Him all things consist," that is, are held together. And we hold that any view of the sensible universe that does not recognize God as the Upholder as well as Originator of its substance and forces, is essentially defective. According to the Scriptures, the Universe in all its extent, is to be regarded as so many exhibitions and proofs of Jehovah's wisdom, power, and benevolence.

In what magnificent terms is this set forth in the eighteenth Psalm: "He bowed the heavens also and came down, and darkness was under His feet, and He rode upon a cherub, and did fly, yea He did fly upon the wings of the wind. He made darkness His secret place; His pavilion round about Him were dark waters and thick clouds of the skies. At the brightness that was before Him His thick clouds passed, hail-stones and coals of fire. The Lord also thundered in the heavens, and the Highest gave His voice; hailstones and coals of fire. Yea, he sent out His arrows, and scattered them; and He shot

out lightnings, and discomfited them. Then the channels of waters were seen, and the foundations of the world were discovered at Thy rebuke, O Lord, at the blast of the breath of Thy nostrils."

The only consistent Christian view of the Cosmos, then, is this, that God is in all, as well as the Author of all-all-powerful and every where present, creating and controlling all-Himself the cause, the continuance, and the consummation of all things.

"Great and marvellous are Thy works, Lord God Almighty, just and true are Thy ways. Thou art worthy to receive glory and honor and power, for Thou hast created all things, and for Thy pleasure they are, and were created."

ART. V. THE SUSPENSE AND RESTORATION OF FAITH.

THEODORE PARKER'S Experience as a Minister, with some Account of his Early Life and Education for the Ministry. Boston: Rufus Leighton, Jr. 1859.

The Suspense of Faith. An Address to the Alumni of the Divinity School of Harvard University, Cambridge, Mass. Given July 19th, 1859, by HENRY W. BELLOWs. New-York: C. S. Francis & Co., 554 Broadway. 1859.

A Sequel to "The Suspense of Faith." By HENRY W. BELLOWS, D.D. New-York: D. Appleton & Co., 346 and 348 Broadway. 1859.

In our consideration of the pamphlets, the titles of which we have placed at the head of this article, we wish to disclaim, at the outset, any association of the names of Mr. Theodore Parker and Dr. Bellows which would imply that we regard them as standing upon the same platform, or as subject to the same.