blishing the possibility of an event which must derive its real evidence from other quarters.

Mr. Jevons commences his proof of the being and providence of God by examining the well-known objection of Hume derived from his doctrine of causation. This objection, by which not a few, overlooking the fallacy on which it is founded, have been puzzled, though not convinced, he endeavours, and in our opinion very successfully, to shew is altogether groundless. It proceeds upon an alleged analogy between matter and mind which cannot possibly be admitted. It may be allowed that what we call physical causes are not real efficients, but only uniform and invariable antecedents the occasions in connexion with which some other power or agent really produces the effect, without affording any place for the inference that this is after all the only notion we can attach to the term cause. The notion

of power considered as an attribute of mind, and that which we commonly ascribe to inanimate objects, are totally different and independent of each other. The one arises merely from observing the uniform conjunction between antecedents and consequences, the other is the result of our own consciousness.

"If we take such effects as evince contrivance or design, and consider that contrivance abstractedly, it will surely be allowed, that between the mind of the agent, and so much of the effect as consists in the contrivance by itself considered, there is a necessary connexion, a real causation. The artist, for instance, who contrives and puts together an ingenious piece of mechanism, is not, it is admitted, the cause of the whole effect produced: he did not create the materials which he employs; nor is he, strictly speaking, the cause of those motions of his limbs or fingers by which he operates; for he knows not even how they are produced; but so far as regards the design of the mechanism abstractedly considered, of that he is the cause in the strictest possible sense. Between that, and the idea which previously existed in his mind as the model of the work, there is surely something more than a mere arbitrary succession; there is a necessary and close connexion. The one is the very transcript of the other. The contrivance of the mechanism corresponds exactly with the ingenuity of the artist, and cannot even be conceived to have existed independently of it. There cannot, therefore, be a more legitimate inference, than that which leads us, from the observation of means skilfully adjusted to certain ends, to the belief of an intelligent mind as the cause of that adjustment."-Vol. II. pp. 161, 162.

If then we are justified in deducing from the adaptation of means to ends in human works the existence of a designing intelligent cause, the appearance of a similar adaptation in the works of nature cannot but authorize a similar inference in regard to their author. This argument, however, it is urged, (p. 174,) will hardly be considered as complete without some evidence of a higher and more extensive design than the mere support of our present existence. Our reason refuses to set any limits to the power or wisdom ascribed to the Divine character; such a being must be incapable of error, and cannot be supposed to act from malevolence or caprice. But, it is asked, independently of the supposition of a future state, does experience answer to all this? Is our existence, considered as finally terminating at death, a boon worthy of such an author as we suppose? To this question Mr. Jevons hesitates not to answer in the negative. Without a future state, he cannot reconcile the shortness of life, the evils to which it is liable, the eager longing after immortality which seems necessarily to arise in the human mind, with the conclusions which the admirable frame of nature suggests. He conceives, it would appear, that these evils are more than an

equivalent for the happiness of the present life, which is not worth having unless we are allowed to look beyond it. He would say to his Maker, Receive back thy gift, which in my estimation is of dubious value, if limited to this world, if I am not authorized to stretch my views forward to an existence immortal like thy own. Here we feel it impossible to go along with him. We cannot presume to say how much or how little it is consistent with the perfections of God to bestow on his creatures. We are grateful for the animating hopes which he has seen fit to hold out to us; but, after having enjoyed the blessings of this life, we should have no right to impeach his goodness or justice, though we were not encouraged to extend our views beyond it. There may be many things which appear to us incomplete or mysterious, and it may be true that the hypothesis of a future state would enable us to solve some of these mysteries; but with our imperfect faculties and limited knowledge, we cannot be entitled to pronounce that thus, and thus only, can a solution of the difficulty be obtained.

Mr. Jevons admits, however, that this supposition, while unsupported by more direct evidence, is nothing more than a plausible presumption. For this direct evidence the Christian flies to the pages of revelation, and he rejoices to find it there engraved in clear and legible characters. Our author labours to shew that, independently of the general considerations already noticed, there are marks in the present state of a design which necessarily by its very nature points to futurity. Such marks he thinks he finds in those circumstances of our present condition, which peculiarly adapt it to the purpose of moral education or discipline. These appear to indicate to the reflecting and enlightened mind, that the present scene is far from being the whole of our existence, but is the commencement of a great career of intellectual and moral improvement, which is destined to be renewed and continued in another state.

"The universal necessity imposed upon us of engaging in active employments; the social relations in which we are placed, and which are so well calculated to draw forth social affections; the close connexion which has been shown to subsist between virtue and hapiness, together with the progressive nature of our moral sentiments; the diversity of human character; and that stimulus to useful exertion, that incentive to every thing great and good, which is found in what we call the ills of life;-these circumstances com"bined afford sufficient evidence that the formation of mind and character is the great object of the present state, and this is an object which necessarily in its own nature points to futurity."—Vol. II. p. 221.

It is under these heads that Mr. Jevons reduces the considerations on which he principally relies, as proving that the present condition of humant life necessarily implies and indicates a future state of existence. He has illustrated them with very great ability, and it is no more than justice to say that we consider the whole argument, in the form in which he has presented it, as well deserving a careful and thorough examination. No one, we think, can rise from its perusal without improvement; without new views of the wisdom and goodness displayed in the manner in which the frame, the duties and the expectations of man appear to be adapted to each other; without an impression highly favourable to the head and the heart of the writer; without admiring the just reasoning, founded upon a correct observation of men and things, which it evinces, and which has enabled him to derive from the appearances of nature so striking an illustration of those prospects, the clear revelation of which the Christian cherishes as the most valuable gift of God to his creatures. Thus much we have felt it our duty

to say in commendation of an argument which appears to us highly excellent and admirable. We doubt, indeed, whether there exist in any other work a statement of the evidence in favour of a future state, as derived from the light of nature, which can be compared with it for intrinsic force, or for elegance and beauty of illustration.

Shall we say, then, that it supersedes the necessity of any other? Shall we receive it not only as an auxiliary, but as a substitute, for the word of eternal life? God forbid. On a careful examination, at the same time that we admire its ingenuity, we shall not fail to discover several material deficiencies. In the first place, even though we were to grant that the argument. is complete and conclusive in itself, it is so to those only who are capable of comprehending it. The prospect of a future life, the support amidst the trials and duties, the consolation under the heaviest afflictions, of the present state, which are derived, not from the admitted probability, but from the assured expectation, of a world to come,-are they the exclusive privilege of a favoured few? Are they not equally important to the great mass of mankind; to the poor and uneducated, as well as to the enlightened philosopher? Of the multitudes who now bless God for the discoveries of the gospel, how many are there (we do not say who could originate such a train of argument and reflection as Mr. Jevons, for then the path would be a narrow one indeed, but) who are competent to follow and appreciate it when traced by others? Whatever, therefore, may become of persons accustomed to deep thought, who are able to accompany to its remote conclusion a series of refined philosophical speculations, the great majority of those who are interested in its truth, whose hopes are to be raised, whose views are to be extended, whose conduct is to be guided, by the assured prospect of greater things to come, have good reason to be thankful that they have evidence for these prospects more level to their capacities, adapted to the humblest intellects, provided only that they be serious, candid, and well-disposed.

In the second place, (still admitting the conclusiveness of the argument as far as it professes to extend,) we doubt its practical efficacy upon mankind in general. We want a future state not only of existence, but of retribution. We want something to operate not on the hopes only, but on the fears of men. Far be it from us to advocate those notions of vindictive justice upon which many of the most erroneous notions of modern orthodoxy have been founded. We believe that all punishment, both here and hereafter, is destined to be remedial; and that it both does and will consist for the most part in the evil consequences which naturally and necessarily flow from it to the sinner himself. But something else is wanted as a check upon sinful desires, which comes more home to the imaginations of the generality of mankind. An habitual sense of dependence upon God, and subjection to his law,-of sin,: considered as a violation of that law, and consequently as the object of the Divine displeasure,-a fearful looking for of judgment, -the awful obscurity thrown over the retributive scenes of a future state by the indefinite, but sufficiently intelligible language of Scripture;-these are topics on whichthe Christian preacher finds it his duty to dilate; and for these the opponent of revelation will find, we conceive, no adequate substitute.

But, after all, highly as we estimate the ability displayed in the statement of this argument, and its intrinsic importance, when rightly combined with other considerations, still we can by no means admit that it is conclusive when taken by itself. For what does it really amount to? Merely to this, that the belief of a future state is consistent with those views which reason

and experience authorize, with respect to the nature and moral state of man. In order to form a strictly logical argument, it should be shewn that the condition of human life is consistent with no other supposition ;-an undertaking which we fear is not likely to be accomplished. On the contrary, if it had been the intention of our Maker to frame a set of rational and moral creatures, endowed with powers equal to those of human nature, but destined only for a limited existence, it would be difficult to shew that any part of our present condition was not adapted to the circumstances of such a race of beings. To affirm that it is inconsistent with the Divine wisdom and goodness to create such beings, is begging the question; it is an assumption which no one could reasonably make without a much more extensive acquaintance than we possess with the constitution of the universe at large. If we have other grounds for believing that a future life is to succeed the present, then we may derive great improvement and satisfaction from tracing the manner in which the circumstances of our present lot are so adapted as to prepare us for it; but we cannot safely argue in the contrary direction, from this apparent adaptation to the certainty of a future state, independently of other evidence. Still, however, this speculation, considered as furnishing a subsidiary argument, is one of the most interesting and improving exercises in which a refined and cultivated mind can be engaged. To compare, and, as it were, combine into one consistent whole the presumptions of reason and the discoveries of revelation upon this subject, is among the most valuable uses to which the Christian philosopher can apply a profound acquaintance with the human mind and the condition and circumstances of life; and we have seldom, if ever, met with any thing which is better fitted to answer this desirable purpose than the work now before us.

The following section, on the duties relating to the religious affections, contains an interesting view of the feelings and sentiments which are due to the character of the Supreme Being. These feelings are enumerated and described under the following heads; Veneration, Gratitude, Confidence, Fear. The external acts of private, family, and social worship, by which these sentiments are expressed and cultivated, and which might, perhaps, without impropriety have found a place here, are introduced, according to our author's arrangement, in that division of his subject, to which he has given the name of Disciplinary Morality. To the account here given of the religious affections we have nothing to object; it is highly pleasing and satisfactory, and indicates an enlightened and well-disposed mind, familiar not only with philosophical discussion, but with serious and devout meditation. But here again, we think, it is evident that he has professed to derive from natural religion a great deal more than was ever really obtained from such a source; for we may safely challenge the whole range of heathen philosophy to produce any thing which will bear a moment's comparison with the rational, enlightened, and, we repeat it, truly Christian views which are here exhibited. The same remark applies to the account of what are called instrumental duties, than which it is impossible for any thing to be more correct and judicious. Perhaps we might go one step further in our notions of the efficacy of prayer, which we think it not unreasonable to believe may be the appointed means of obtaining for us a variety of advantages, more especially of a moral and spiritual nature, in a more direct manner than our author is inclined to suppose. The difference, however, is but slight, and the practical conclusions seem to be substantially the same. Upon the whole, we are decidedly of opinion that in this work Mr. Jevons has rendered considerable service to the cause, not only of natural, but

revealed, religion. It professes, indeed, to be derived from the former exclusively; and if the result of his researches had been to establish any thing as countenanced by reason, which is directly opposed to revelation, we might be apprehensive of an impression unfavourable to the latter. But that in all their leading principles they coincide, is nothing more than what the friends of both would desire to be convinced of. Both are the gifts of the same great and wise Being, and it is impossible that they can really contradict each other. It cannot be unpleasing to the rational Christian to perceive, that the truths which he most highly values as the basis of his dearest hopes are found to be worthy of all acceptation when tried by the test of nature and of reason; and the profound philosopher, if he be animated by a real desire for the welfare and improvement of his fellow-creatures, whatever confidence he may feel in his own sufficiency to search out for himself all that it is essentially important for him to know, will rejoice in the belief that the pages of revelation have placed the same advantages within the reach of all mankind.

The work is dedicated with great propriety to the Rev. James Mylne, the present excellent Professor of Moral Philosophy at Glasgow; a gentleman for whose valuable public instructions and personal kindness the author expresses a lively gratitude, in which those who have participated in the same advantages will readily sympathize.

ART. II.-The Epicurean. A Tale. By Thomas Moore. London. 1827.

12mo.

WE opened this book with the hope of finding in it at least a regale of philosophy. This hope was not founded on its title alone; for under it might be comprehended every variety of subject, from the classical and eloquent discussion of moral truths, by which the pages of "A few Days at Athens" are distinguished, down to the detail of physical gratifications, by which Dr. Kitchener was wont to delight or disgust the eating public. But in glancing over the notes at the end of Mr. Moore's volume, before we turned to the text, the name of Origen caught our eye: and it seemed. impossible that an Epicurean should be brought into contact with the Christian sage, without giving out some sparks of philosophy by which we might be entertained at least, if not enlightened. But our expectation was disappointed. There is little of either philosophy or religion in the book; though so near an approach to both, that we feel justified in directing the attention of our readers to the work; especially as they will find much to amuse the imagination and gratify the taste, though not to employ the intellect.

This work is not new of its kind. It bears a close resemblance, in the most interesting parts of the story, to the well known novel of Valerius. In our opinion, the comparison is greatly in favour of the earlier work; inasmuch as the interest of the plot is of more importance than beauty of style or imagery, in which the Epicurean, like all the other works of Mr. Moore, abounds. Those (if such there be) who have not read Valerius, will undoubtedly find their attention absorbed, and their feelings involved, in the vicissitudes experienced by the hero and heroine of the Epicurean; and none, perhaps, can traverse the last hundred pages with total indifference, for there is something in the history of the character and persecutions of the early Christians which captivates, in an extraordinary degree, the sympathies,