jumbled together, which have little or no affinity to each other. We are sorry to say that the case is often very different in the little volume before us. The author indulges in a dashing style of writing, which may indeed tickle the ear, but is necessarily a source of great pain to the judgment, which, if exercised at all, must be done in the way of marking the relation that one idea has to another, and consequently is always shocked at incongruity.

cope towards the heavens, he discovered unheard of wonders. On the surface of the moon he saw lofty mountains and deep valleys. The milky way he discovered to be a crowded assemblage of fixed stars, invisible to the naked eye. Venus he found to vary, in its phases, like the moon. The figure of Saturn, he observed to be oblong, consisting of three distinct parts. Jupiter he saw surrounded with four moons, which he named Medicean stars, after the family of the Grand Duke of Tuscany. And on the sun's disk he perceived spots, from the motion of which he inferred, that the sun revolves about its axis. These " great marvels" (as our excellent church would express it) Galileo had the temerity to publish for the information of others, for which he was cited before the Court of Inquisition, accused of hcresy, and thrown into prison! A great revolution indeed has taken place in the public sentiment on this subject, since the days of the unfortunate Galileo. By means of the labours of Newton and Herschel, the discoveries of Galileo are now so well established and the science of Astro

The great defect in Mr. Carne's "Familiar Thoughts" is, their want of discrimination, or distinguishing the things that differ. For instance, the subject on which they treat is that of CHRISTIAN UNITY-Christ prays for his people that they all may be one, as the Father and he are one---that the world may be persuaded of his divine mission. Now instead of distinguishing between visible and invisible unity, as he ought to have done, and keeping in view that the words of his text were a prayer for a future blessing in behalf of his people, Mr. Carne's discourse is almost wholly occupied in considering the eternal union that subsists between Christ and his mystical body, with the pri-nomy so familiarised to persons of vileges resulting to them from that union! Really, all this is little to the purpose, and betrays great want of attention to the meaning of Scripture. We wish Mr. Carne, at his leisure, would take the trouble of reading a discourse on the same words, which he will find in a posthu-is the author of the volume before mous volume of Sermons, by the late Mr. Archibald M'Lean, of Edinburgh, recently published; we think he certainly might profit by it.

Plurality of Worlds: or Letters, Notes and Memoranda, Philosophical and Critical, occasioned by "A Series of Discourses on the Christian Revelation, viewed in connection with the Modern Astronomy. By Thomas Chalmers, D. D.

ordinary capacity that, except a few individuals of the Hutchinsonian class, a person who intimates a doubt of the orthodoxy of the Newtonian system, is rarely met with, and would be looked upon by his cotemporaries as a rara avis. Yet such an individual

us. The notion of a plurality of world fills him with dread alarm for the fate of divine revelation, which, he thinks, teaches a different doctrine, and his benevolent concern for the salvation of his fellow creatures, connected with a deep feeling of distress at witnessing the apathy of others, has determined him to buckle on his armour, and arrest the progress of the growing evil. We may further add, that the extraordinary celebrity which London. Max-Dr. Chalmers's Astronomical Discourses have met with, seems have nearly compleated his discomfiture, and rendered every vestige of hopeful success to his labours abortive. "Is all this farce" he asks, "to go on encreasing and gathering strength, merely because the great mass of mankind have neither time, opportunity, nor taste to examine for themselves, and to exercise the prin

well. Pp. 212. price 5s. 1817. Ir is now just two hundred years since the celebrated Galileo, a native of Florence began to broach, what were then termed, very heretical doctrines, in the science of Astronomy. He constructed an optical instrument by means of which, as he himself says, objects appeared magnified a thousand times. Turning his Teles

VOL. III.

2 Y

to

That the author of these letters should approve of Parkhurst's gloss on this text is easily accounted for; but we will venture to affirm that nothing short of the baneful influence of hypothesis could ever induce a sound mind to adopt such an interpretation. To perceive its manifest absurdity we need only to quote the remainder of text---having spoken of the worlds (plural) as "framed by the

ciple of common sense? Has no one courage enough to lift up his hand, that the plague may be stayed?" Poor man! this is sufficiently indicative of his disturbed state of mind. We sincerely hope that no greater mischief will ensue but really we have our fears, for we find that as he proceeds, enthusiastic ardour in what he imagines the cause of truth, gradually accumulates, and in the next page he tells his friend that "half mea-word of God" the apostle immediately sures will never stop the roaring of the cannon, or the ravages of the enemy. The fortress must be assailed, the rampart destroyed, the strong hold taken, ere the Christian church be permitted to enjoy peace and safety, or the contest subside between the astronomical infidel, and the humble disciple of the Christian faith. To attempt this is the design of the following letters."

adds, " so that things which are seen were not made of things which do appcar." Now this last clause of the verse demonstrably determines its signification, as Dr. Macknight well observes, to the material fabric of the worlds, comprehending the sun, moon, stars, and earth (called by Moses the heaven and the earth, Gen. i. 1.) These are what the same apostle in Rom. i. 20. denominates

We are not all disposed to question" the good intentions of the author of these letters, but we much doubt the successful termination of his labours; not because we are of the number of those who ever despair of the progress of truth in the world, but solely because we verily believe him to be wrong upon the point in debate. The general doctrine of the Newtonian system of Astronomy appears to us to be too firmly established ever to be shaken by the cavils of the Sciolist. And we are far from thinking it so repugnant to the tenour of divine revelation as he would represent it. Now, to give the reader a specimen of this and of his unfairness in meeting the question.--

His ninth Letter is entitled "On the plurality of Worlds." He tells his friend that "the authors who adopt the opinion, of what is called the immensity of creation, are compelled to seek refuge in speculations rather novel and romantic, and suppositions are thus framed without any regard to the authority of Scripture," p. 145. He seems, however, to have been aware that this was going a step too far, and therefore he has subjoined a note upon the words marked in Italics, which we shall here quote.

"That the scripture is not altogether silent upon this subject, Heb. xi. 3. may be introduced. But Parkhurst, by the word Arwuas understands, and 1 cannot but think rightly, all the various revolutions and general occurrences which have happened to this created system."

the things that are made," and the creation of which demonstrates "the eternal power and Godhead" of the great first cause. But this is not all that we have to complain of in the author's conduet. He would have his readers to imagine that Heb. xi. 3. is the only text in the Bible that speaks of a plurality of worlds, whereas the very same thing is expressly taught in Heb. i. 2. God hath in these last days spoken unto us by his Son---" by whom also he made the worlds." We are not now to be informed of the various glosses that have been put upon this text, and of the pains taken by the Socinians to deprive us of the evidence thence arising, for the proper and essential Deity of Jesus Christ--by converting the creation of the worlds into the constitution of the ages: but these laboured criticisms affect us not. The whole context shews that the Son of God created the worlds at first, and that he "upholds them by the word of his power," ver. 3. That " in the beginning he laid the foundation of the earth and the heavens (those worlds on high) are the works of his hands"---for by Him were all things created that are in heaven and that are in earth, visible and invisible---all things were created by him (as their cause) and for him, (as their ultimate end). Coloss. i. 16.

Those worlds on high, and worlds below
All witness his unwearied care:
The Victim here of gen'ral woe:
The Captain of Salvation there.

*As there seems to be an anxious desire, on the part of this author and a few others, to revive that exploded and almost obsolete system, which in our humble judgment ought to be forgotten among the many vagaries of the human mind, we shall next month furnish our readers with a concise and compendious view of the tenets of Mr. Hutchinson,

Religious and Literary Entelligence.

to determine what is proper to be communicated, and what withheld, as though they were sifting the chaff from the wheat? Is it come to this, that the medicine of life is to be dealt out with a sparing and cautious hand, and mixed with foreign ingredients, like arsenic or hemlock, which are only safe when administered in a diluted form, and in small quantities? What is it which has lifted these pretenders to such an envied superiority over their fellow-creatures, while the whole species, sick and infirin, are consigned to the skill of the same great physician, and are either in a state of spiritual death, or under one and the same process of cure?

and the roar of his Bull (if I may be allowed a pun on so serious a subject,) is but the instinctive cry of a beast which feels itself goaded to madness by the operations of the Bible Society. To commit the custody of the Bible to men who have so deep and vital an interest in its suppression, would be to commit the lamb to the care of the wolf. No! my countrymen, the situation of his Holiness possesses nothing in common with ours: and our feelings accord to our situations. He calls for darkness, (and well he may,) to prevent the detection of his errors! we, for light, to conduct us in the pursuit of truth. He courts the shade, to conceal Apprehensive as I am of exhausting his enormities: we ask for illumination, your patience, there are yet two consider- to enable us to perform our duties. The ations, to which I would direct your at- book, which we are employed in circutention, sufficient to demonstrate the im-lating, sufficiently solves the problem:portance of not relinuqishing that right with which God and Nature have invested you.

He that doeth evil, hateth the light, neither cometh to the light, lest his deeds should be reproved; he that doeth truth, cometh to the light, that his deeds may be made manifest that they are wrought in God." When the Romish church found she had deviated too far from the religion of the New Testament to render a reconciliation practicable, she pro. ceeded to take away the key of knowledge, by opposing every possible obstacle to its progress; and, having availed herself of the ignorance of the age and the apathy of the people, to establish her claim to infallibility, she became a standard to herself.

Thus she rendered detection impossible; nor did she ever feel herself safe, till the stage was completely darkened, till every chinck and crevice was closed, through which a ray could penetrate. Thus was the reign of superstition established; but, were we to attempt a recital of a thousandth part of the fearful impieties she was guilty of, and the bloody tragedies she acted in the dark, her impostures, oppressions, cruelties, and murders, we should detain you till midnight, and leave the tale half told. Suffice it to observe, that this Mystery of Iniquity was founded on a prevailing ignorance of the Scriptures, and was completed by reducing them to a monopoly.

First, The great mass of mankind have no possible motives to tempt them to pervert the dictates of inspiration. The Bible is safest in the custody of those who have no temptation to abuse it, by forcing upon it a language foreign from its original intention. Such is the precise situation of the great body of the people. Their concern in religion is of the purest and most unsuspicious nature, since the only advantage, which it is conceivable they can derive from it, is assistance towards holy living and dying. If it fail to put them in possession of a share in the common salvation, there is no subordinate end to be answered, no private emolument attainable by its means, to compensate for their loss. If it be ineffectual to enlighten and to save them, there is no other benefit which they can flatter themselves with the hope of deriving from it. You, in this assembly, who sustain no clerical character, possess this advantage, at least, over the ministers of religion, that you have no temptations to make a gain of godliness. Your religion either promotes your eternal welfare, or it is nothing to you. How far this is from being the case with the Romish hierarchy, through all its ranks and gradations, from his Holiness to Secondly, The next remark to which I the meanest ecclesiastic, few of you need would request your attention, is, that hereto be informed. The loftiest pretensions sies have seldom or never taken their rise to universal empire, the prostration of from the mass of the people. Look at the Christendom at their feet, a plenary history, trace the origin of the principal power of absolution, of opening the gates corruptions of Christianity which have of purgatory, and of paradise; this gigantic prevailed at different periods, and you dominion, extending to the living and the will uniformly find, that they commenced dead, founds itself entirely on a perverted in the higher classes, among men of leisure interpretation of the Scriptures: and and speculation; that they were the prowere they laid open to the people in their duct of perverted ingenuity and of untrue intent and meaning, the whole fabric sanctified talent. Adapted to observe would melt and disappear like a cloud. the purposes of avarice and ambition, When we remember this, we cease to be they were the invention of spiritual wicksurprised at the extreme animosity which edness in high places. The commonalty, his Holiness has evinced to the free cir- tenacious of the habits of thinking and culation of the Scriptures. Their circu-acting to which they have been trained, lation is the sure presage of his destruction; are slow in adopting novelties, and the

last to be misled by the illusions of hypothesis, or the false refinements of theory. The progress of opinion is from the higher to the lower order, and it is as unnatural for it to begin at the bottom, as for water to ascend from the vallies to the hills. The doctrine of transubstantiation is too much at war with common sense to have originated with the common people, any more than the doctrines of purgatory, auricular confession, the worship of the host, or the infallibility of the Pope; all of which were gradually obtruded on the laity by the artifices of a designing priesthood, whose interest and ambition they promoted. Far from running into these absurdities of their own accord, the people, harassed, confounded, and dismayed, were hunted into the toils by men who made merchandize of souls. Let but the great body of the people be enlightened by the word of God, let them comprehend its

flow freely, in opposition to the narrow and mischievous policy, which would confine them in artificial pools and reservoirs, where they become stagnant and putrid. Let us join our prayers with our efforts, that the word of God may have "free course, and be glorified," whatever opposing force it may sweep away in its progress: and should his Holiness the Pope, while he is buffeting with the waves, and attempting to arrest the current, be thrown down, and his tripple crown totter and tumble from his head; instead of feeling the smallest concern, let us rejoice and exult in the sure presage it will afford of the speedy arrival of that longlooked-for moment, when, at the decree of the eternal, at oath the of the Archangel, Babylon the Great shall sink like lead in the mighty waters.

SOCIETY.

About three weeks ago Baron Strandman a Russian gentleman with four Russian youths, left this Country for Paris.

truths and imbibe its maxims, and they BRITISH AND FOREIGN SCHOOL will form the firmest bulwarks against the encroachments of Popery, as well as every other erroneous and delusive system. It is in a virtuous and enlightened population, and especially in a yeomanry and peasantry, informed and actuated by the true spirit of religion, we look for the security and preservation of its best interests. It was among them that Christianity commenced its earliest triumphs; among them the Reformation begun by Luther found its first and fastest friends: and, as it was in this deparment of society our holy religion first penetrated, should the time arrive for its disappearance in other quarters, it is here that it will find its last and safe retreat.

An ingenious allusion was made, in your Report, to Catholic emancipation, a subject on which the public mind is much divided. To agitate the question of the expediency of that measure, on the present occasion, would be highly improper; but I may be permitted to remark, that, however our sentiments may vary on the subject of emancipation, considered in a political light, we are unanimous in desiring to bestow that moral emancipation which is of infinitely greater value, and which will best insure the wise improvement of the liberty Catholics possess, as well as of the power they aspire to. We are most solicitous to emancipate from them that intolerable yoke of superstition and priestcraft, under which reason is crippled and made dwarfish, conscience is oppressed, and religion expires. We are perfectly convinced that nothing will so essentially contribute to raise our fellow-subjects in Ireland to their just, intellectual, and moral elevation, as the wide and unimpeded circulation of the sacred Scriptures.

Let us, then, proceed with unabated ardor in this glorious career. Let us endeavour to give as wide an extension as possible to the waters of life: let them

The Baron has resided in this Country four years by order of the Russian Government, in order to acquire information respecting the state of this Country in regard to education and agriculture. His assiduous attention to the objects of his investigation, will enable him to carry home with him the means of rendering the most important services to Emperor, and all true Philanthropists must rejoice that the extensive dominions of Alexander may enjoy the benefits of instruction and civilization.

the

The four youths were instructed in the British system of education, and their talents were such, that in five months from their landing in England they were able to conduct the Central School in the Borough Road, and to pass their exami nation in the most satisfactory manner, As they could not speak a word of English on their arrival, it is evident that the British System is most admirably calculated to teach foreigners the language, for at the expiration of that time they were able to conduct the School with correctness, and to address the Russian Ambassador and the gentlemen present in good English.

The Baron with his pupils have since made a tour through England and Scotland, they have investigated the Madras system, and visited all the schools in their way, making the most minute enquiry. They will proceed through France, Switzerland and Germany on their way home. The Baron is a man of intelligence and amiable manners. The youths are chosen, two from the Greek church and two Lutherans, from which circumstance it may be presumed that the enlightened mind of the Emperor is disposed to ex