were created to occupy their place, so that the herbivorous species should not overrun the globe. Thus, when the early sauroid fishes diminished, the gigantic and carnivorous marine saurian reptiles were introduced. And when the chambered shells, whose occupants were carnivorous, disappeared with the secondary period, numerous univalve nolluscs were created to feed on other animals; although previously that family were herbivorous. It would seem, however, as if each successive economy of organic life had contained within itself the seeds of extinction. It was, indeed, mainly a change of climate which first caused some species to disappear. But their destruction so disturbed the balance of creation that others followed, until total extinction was the result, which, however, was often hastened by catastrophes.

Thus we have in the stony volume of the earth's history actual examples of effects resulting from the acts, and even volitions, of the inferior animals, which can never be erased while the rocks endure.

If, therefore, with our imperfect senses, we can see these results so distinctly, we may safely infer that human conduct, and thought, and volition impress upon the globe, nay, upon the universe, marks which nothing can obliterate.

The thoughts which press upon the mind, in view of such a conclusion, are numerous and interesting. A few we can hardly help noticing.

In the first place, what a centre of influence does man occupy !

It is just as if the universe were a tremulous mass of jelly, which every movement of his made to vibrate from the centre to the circumference. It is as if the universe were one vast picture gallery, in some part of which the entire history of this world, and of each individual, is shown on canvas, sketched by countless artists, with unerring skill. It is as if each man had his foot upon the point where ten thousand telegraphic wires meet from every part of the universe, and he were able, with each volition, to send abroad an influence along these wires, so as to reach every created being in heaven and in earth. It is as if we had the more than Gorgon power of transmuting every object around us into forms beautiful or hideous, and of sending that transmuting process forward through time and through eternity. It is as if we were linked to every created being by a golden chain, and every pulsation of our heart or movement of our mind modified the pulsation of every other heart and the movements of every other intellect. Wonderful, wonderful is the position man occupies, and the part he acts! And yet it is not a dream, but the deliberate conclusion of true science.

Secondly. We see in this subject the probability that our minutest actions, and perhaps our thoughts, from day to day, are known throughout the universe.

I speak not here of the divine omniscience, which we know reaches every thought and action; but I refer to created beings. Science shows us how, in a variety of modes, such knowledge may be conveyed to them by natural agencies; and we have only to suppose

them to be possessed of far more acute sensibilities than man's, in order to be affected by these agencies as we are by more powerful impressions. And when we consider how fettered and depressed a condition this world obviously is in, because of its sinfulness, who will doubt but the unfallen beings of other spheres may enjoy those keener perceptions that will bring our whole history distinctly before them, day by day? The thought is, indeed, startling, but not unphilosophical.

If this suggestion be true, then may we indulge the thought as highly probable that our friends, who have gone before us into the eternal world, may be as familiar with our conduct, our words, and even our thoughts, as we ourselves. If we are acting as we ought, and so as will please them, this must be an animating idea; but if we are not, let it serve to stimulate us to our duty, if a sense of the divine omniscience is not sufficient.

We infer from this subject, thirdly, the probability that, in a future state, the power of reading the past history of the world, and of individuals, may be possessed by man.

The nature of the future spiritual body, and of the heavenly state and employments, impresses the mind with the belief that it will be a condition far more exalted than the present, and that the inlets to the soul will be cleared of all obstructions; so that no impression made on such a sensorium shall fail to give the mind a distinct perception. In heaven, such extreme sensibility might become a source of the richest pleasure; in the world of despair, an instrument of severe punishment; yet in both cases it might be the natural result of a man's earthly course. Now, such an indefinite exaltation of the perceptions in futurity scarcely any one will doubt. Why should we doubt any more that it may rise so high that man will be able to read, through the agencies we have pointed out, the minutest action and thought in human experience? If, as we have reason to suppose, angels can do it now, the Bible informs us that we shall be like the angels.

If this view be admitted, then it may be that the present world is the only spot in the universe where deeds of wickedness can be concealed. In a sinful world we can see reasons why the power of concealment should exist to some extent. For though no man should do or think anything which he is ashamed to have known, yet, if all the plans of men for the promotion of good objects were fully known from their inception, the wicked could generally defeat them. Bu in a world of perfect holiness no such necessity would exist, since the universal desire would be to promote every worthy object; and, therefore, it may be that every soul will lie perfectly open to the inspection of all other souls-an arrangement that seems appropriate to such a world.

In what an aspect does this principle present the conduct of the suicide! Tired of earthly scenes, he rushes unbidden into eternity to escape them. But instead of escaping them, he goes where every one of these mortal evils-yea, and multiplied, too, a thousand-fold -shall start up in his path with a distinctness of which he had no

conception. And henceforth he can never find, as in this world, even a partial deliverance from their terrible vividness. It is as if, to avoid the moonlight, because too bright, a man should plunge into the sun.

Again, if this principle be true, how annoying will it be to the man who has not acted well his part in this world, to meet in eternity the ever-recurring mementoes of his evil deeds! He will hardly be able to open his eyes without seeing some plague-spot on creation as the result of his conduct; and although infinite wisdom and power have stayed the plague, no thanks are due to him. The tendencies of his conduct on earth will be most distressing to look upon; and these shall not cease to lie open before him till the last sand in the glass of eternity is run out.

But, on the other hand, how does this principle strew the path of eternity with flowers to that man who, in this world, finds his highest pleasure in doing good! Not merely his highest and noblest deeds of benevolence here shall loom up in bright perspective there, but a thousand acts of private beneficence, unknown to the world and forgotten by himself, shall stand out distinctly on the moving panorama of that better world; and he will be amazed to see what a wide and blessed influence they have exerted, and will exert, as the catalytic influence moves on and widens in its endless march. It might have ruined him to see these fruits in this world, by exciting pride and vain glory; but it will awaken there only gratitude and love to the grace that enabled him thus, in time, to sow the seeds which should fill eternity with flowers, and fragrance, and golden

fruit.

Finally. What new and astonishing avenues of knowledge does this subject show us will probably open upon the soul in eternity!

I do not now speak of the new knowledge of the divine character which will then astonish and delight the soul by direct intuition, but rather of those new channels that will be thrown open, through which a knowledge of other worlds, and of other created beings, can be conveyed to the soul almost illimitably. And just consider what a field that will be. At present we know nothing of the inhabitants of other worlds, and it is only by analogy that we make their existence probable. Nor, with our present senses, could we learn anything respecting them but by an actual visit to each world. But let the suggestions to which our reasonings have conducted us prove true-let our sensorium be so modified and spiritualised that every thought, word, and action in those worlds shall come to us through pulsations falling upon the organ of vision, or by an electric current through the nerve of sensation, or by some transmitted chemical change—and on what vantage ground should we be placed! Without leaving the spot of our residence, supposing the universe constituted as it now is, we might study out the character and constitution of the countless inhabitants of at least one hundred millions of worlds, which we know to exist; nay, of ten thousand times that number, which probably exist. Every movement of matter around us, however infinitesimal, would be freighted with new knowledge,

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perhaps from distant spheres. Every ray of light that met our gaze from the broad heavens above us would print an image upon our visual organs of events transpiring in distant worlds, while every electrical flash might convey some idea to our minds never before thought of. Every chemical ray, too, might inform us of scenes far off in the regions of night; and then who can calculate what organic and mental influences might be transmitted to us from beings of all ranks and scattered through all worlds? To speak of organs, indeed, as the medium of perceptions in another world, may be absurd; but we mean only, by that term, whatever may be substituted for our present organs; and we assume that the properties of matter will exist for ever; and, therefore, we may presume that light, and electricity, and chemical affinity, and corporeal and mental influences will, under modified forms, be the modes by which knowledge shall ever be transmitted. At least, assuming that they will be, and the magnificent conceptions we have now traced out may be hereafter realised. And surely, if they be only slightly probable, the anticipation is full of thrilling interest, and the moral effect of dwelling upon it must be salutary. It spreads out before us fields of knowledge which eternity can never exhaust, and attractive so immeasurably above all the knowledge of earth, that we almost wait impatiently for the summons to break from our prison-house below, and to rise on our new pinions to celestial scenes.

If such rich means of knowledge of created things be enjoyed by celestial minds, and they can drink it in to the full measure of their faculties, then one inevitable effect must be to make them unite, ever and anon, in adoration and praise to the infinite Being who created and sustains all, and whose glory is illustrated by all His works. And we can conceive that there may be stated periods, when, from every part of the universe, the anthem of praise comes rolling onwards towards some central spot, where the divine presence is most felt. O, how gladly will each happy soul, animated by every new accession of knowledge, join in the swelling pean as it mounts up to the third heavens! Who knows but this is the hour when the peal is beginning? O, let not this world be the only spot in the universe where it shall be unheard and unheeded. Surely we see enough of the divine glory here to begin the song, which we hope to pour forth in loftier notes on high, "unto the King eternal, immortal, invisible, the only wise God; to whom be honour and glory, for ever and ever. Amen."

LECTURE XIII.

THE VAST PLANS OF JEHOVAH.

Ir is interesting and instructive to trace the history of man's progress in the knowledge of the existence, character, and plans of

Jehovah. We shall find that progress to have been marked by epochs, rather than continuous advancement. Some new revelation from heaven, or some new discovery in science, has given a sudden expansion to his views of the Deity, which have then remained in a good degree stationary for a long period. My chief object in this lecture is to show what accessions to our knowledge of the divine plans have been derived from science, especially from geology. But it will give greater distinctness and impressiveness to the subject to take a review of the principal steps by which the human mind has reached its present accurate spiritual and enlarged views of the Deity.

We will first look at man in the rudest condition in society, in which he has any idea of the existence of beings superior to himself.

For there is a state of his being in which no such ideas exist in his mind; tribes of men, and especially individuals, who have lived in a wild state, away from all human intercourse, have been found with no idea of a superior being of any sort. Other tribes have existed a little more elevated above the irrational animals, and these have an impression, derived, perhaps, from their moral sense, or growing out of their superstitious fears, that some power exists in the universe greater than themselves. But having never entertained an abstract idea on any other subject, and depending alone upon their senses for their knowledge, they identify God with the most remarkable objects of nature. They listen to His voice in the wind and the thunder, in the ocean's roar, and the volcano's bellowing; and they see Him in the sun, moon, and stars. They feel that He must be superior to themselves; but how much superior they know not. They never think of Him as infinite, because the idea of infinity on any subject never enters their mind. They conceive of the earth only as a plain of considerable extent, bounded by a circle, beyond which their thoughts never wander; and they look up to the heavens as a dome, perhaps solid, studded by luminous bodies, it may be a few feet or yards in diameter. They suppose that, somehow or other, this superior Being has the control of their destinies; but the idea of anything like worship is too spiritual to be conceived of, except, perhaps, some superstitious rite, performed to deprecate the divine displeasure. In short, everything in their notion of God is indefinite, gross, and confined to the narrow sphere of the senses.

In the second place, polytheism, especially among nations somewhat civilised, is an advance in man's conceptions of the Supreme Being.

Polytheism probably originated in the deification of distinguished men. Superior minds, who had been the leaders or the benefactors of mankind, were suddenly torn from an admiring world by death. Their bodies were left behind, but the animating principle, the immortal mind, had vanished in a moment; and it was a most natural inquiry, even among the most ignorant, whether some undying principle had not escaped and gone to a higher sphere; for it would be difficult to conceive how so much intelligence and virtue should be quenched in a moment in eternal night. It would be a most natural and gratifying conclusion with survivors, that their