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of the previously existing planets, by the shock of some comet, as advocated by Basilius, Halley, Herschel, Vince, Smith, Jennings, Lardner, etc. Finally and above all, such the electro-magnetic theory of the distinguished author of the late moon hoax, resolving "the alternate creation and dissolution of all natural bodies to the influence of Terrestrial Magnetism on the past, present, and future condition of this world,” as predicated of the principle, that as "all motion must result from two forces"-one to "repel," another to "attract ;"So "the necessary effect," "the production of a CIRCLE," "The great circle of eternal alternations, with the geometrically perfect triangle of two forces and one matter within it as an active and unerring principle," which is to "revolve forever, without end as without beginning" and that there is not "a living form in nature which is not produced by these forces, from other kinds of matter, as in their original process of creation," &c.

Now, with the most profound deference to the superior scientific attainments of this gentleman, in his zealous endeavors to revive in this Christian land the thousand-and-one times exploded Atheistic theory of Aristotle, alias, the modern Pantheism of Germany, we beg to submit, whether he has not overlooked some of the simplest and the soundest rudiments of true. philosophy. Take, for example, the following"Matter is perceived by sense, mind is understood by reason; but mind cannot be perceived, neither can matter be understood. Our senses inform us only respecting the phenomena of matter; our reason in

forms us only respecting the phenomena of mind. In the universe, our senses perceive nothing but matter; while our understanding assures us that every thing most depend upon mind. We cannot perceive the efficiency of an intelligent cause, neither can we under stand the efficiency of a physical one. Intelligent efficient causation is beyond our senses; physical efficient causation is beyond our understanding. Hence the opposite doctrines of Berkeley and Hume; the one denying the existence of matter, the other denying the existence of mind; and each supporting his hypothe sis by (apparently) plausible arguments. Of the essence of matter, we are as ignorant as we are of the essence of mind. We know them only by their properties, i. e., their relations or analogies.

and

"Accordingly, our knowledge of matter and mind is only a knowledge of relations or analogies. But these analogies are only parts of one great analogy, embracing all possible knowledge. Every subject of human thought is connected with an immense scheme, which comprehends the natural and moral universe. Every object, atom, thought, or idea, the least as well as the greatest, are all parts of that scheme there is nothing absolute but GOD-nothing, however small or insignificant, which can be thoroughly known, but by HIм who knows the whole. And, for the bene fit of this philosopher we now add,- Hence, "the failure of every attempt hitherto made, to detect the arrangement or method of nature, in mineralogy, botany, zoology, &c."1 In all our systems, we proceed

1. See the works of Linnæus, &c.

upon the idea of the straight line, ranking the objects of our study one after another, from the beginning to the end. But in the method of nature, the straight line is blended with the circle and the sphere, so that each object depends not merely upon those which precede and follow it, but upon those which surround it, and the great whole of which it forms a part. And it is so arranged, that every part is, as it were, a miniature of the whole. This method of circles within circles, "wheels within wheels,” (Ezek. i. 16,) is manifestly the true "method of nature" in all her works, It is indeed, to human reason inextricable;

"Mazes intricate,

Eccentric, intervolved, yet regular,

Then most, when most irregular they seem." 1

Still, this philosopher finds, "even in the commencement of the sacred history," that "there is a high doctrine of religion intimated in the word Elohim, Gods-designating a plurality IN THE CREATIVE POWER of the universe!" Shade of Spinoza, what meaneth this! Why, that this "intimated creative power of the universe," which he elsewhere condescends to term "the Divine hand in creation," as " all the forms and modifications of matter are the results of motion," coincides "with the deductions of philosophy-two spiritual or immaterial forces," (one to "repel," another to "attract," and which forms his great electro-magnetic circle,) "acting upon matter,

1. Macnab's Theory, &c.; pp. 2, 38. B*

appear not only to be absolutely necessary, but to ac tually exist." Please, reader, while on this subject, turn to pages 8, and 38-41, of this volume, and see what of difference you discover between the above ideas of a Supreme, Intelligent, Great First Cause, and the Atheism of Spinoza and Aristotle; and yet, our recondite philosopher can accommodate his Protean theory to "the great doctrine of the Trinity" and can see it also beautifully revived (!) and illus trated in the Christian creed of an incarnate princi→ ple," &c.

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And so, this philosopher also "intimates" his belief in the Scriptures," as "fully unerringly inspired." But he has had the sagacity to discover, that "the Hindu Scriptures are EQUALLY PROFOUND upon these subjects with the Christian," that the Mosaic history of the serpent, "instead of being a literal account of a diabolical miracle, is, in reality, a profound and pregnant apologue"-and that "the tree of life is the magnetic axis of the earth," while the tree of knowledge of good and evil, is the axis of rotation, &c.

What others think of this gentleman's theory we know not. Doubtless it has its admirers. We pretend not to have analyzed its principles minutely. This, for want of time and space, we could not do. But it is our deliberate opinion, that a more bold, heavendaring, God-dishonoring theory, under the mask of Christianity, has never been brought into vogue in this or any other Christian country.

We deem it here of the utmost importance that the reader distinguish between the Age of the World Geo

logically, and the Age of the World Historically. Regarding the first, the theory we adopt ascribes to the chaotic elements of nature a vast, though limited and indefinite existence; and amplifies the "six days" into six periods of uniform and definite length. It dates the commencement of the second from the Crea tion and Fall of our first parents, and exposes the fal lacy of the antiquarian, who, by confounding the geological with the historical Age of the World, lays claim to a vastly greater antiquity for the history of the human race, than that given by Moses.

That our distribution of periods as above, into indefinite and definite, are generally adopted by geologists, we do not pretend. We invite an examination of our Scriptural argument in support of the latter. Of the Lectures now in course of delivery in this city by Professor Lyell, President of the Geological Society of London, as reported in the "Tribune," (our engagements having denied us the pleasure of hearing them,) we have discovered nothing to contravene the senti ment as expressed by himself, that man, through the aid of this science, is "enabled, by his superior or ganization, to go back and trace the history of his great birth-place and residence, the earth, and all it has gone through, and what beings lived and died upon it, as he finds it engraved on its rocky pages on the stony tablets of this interesting book-imperishably engraven on the solid frame-work of the earth itself. These laws tend not to materialism; they are the expression of the supreme will imprinted on matter. These laws belong not to material things, but lead us up

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