public streets, and an earthquake shook the astonished city, rending the rocks of the surrounding mountains. The philosopher may attribute the application of these events to the death of a reformer, or the events themselves to a visitation of that universal Pan who

The thoughts which the word "God" suggests to the human mind are susceptible of as many variations as human minds themselves. The Stoic, the Platonist, and the Epicurean, the Polytheist, the Dualist, and the Trinitarian, differ infinitely in their conceptions of its meaning. They agree only in considering it the most awful and most venerable of names, as a common term devised to express all of mystery, or majesty, or power, which the invisible world contains. And not only has every sect distinct conceptions of the application of this name, but scarcely two individuals of the same sect, who exercise in any degree the freedom of their judgment, or yield themselves with any candor of feeling to the influences of the visible world, find perfect coincidence of opinion to exist between them. It is [interesting] to inquire in what acceptation Jesus Christ employed this term.

We may conceive his mind to have been predisposed on this subject to adopt the opinions of his countrymen. Every human being is indebted for a multitude of his sentiments to the religion of his early years. Jesus Christ probably [studied] the historians of his country with the ardor of a spirit seeking after truth. They were undoubtedly the companions of his childish years,

the food and nutriment and materials of his youthful meditations. The sublime dramatic poem entitled Job had familiarized his imagination with the boldest imagery afforded by the human mind and the material world.

Ecclesiastes had diffused a seriousness and solemnity over the frame of his spirit, glowing with youthful hope, and made audible to his listening heart

"The still, sad music of humanity,

Not harsh or grating, but of ample power

To chasten and subdue."

He had contemplated this name as having been profanely perverted to the sanctioning of the most enormous and abominable crimes. We can distinctly trace, in the tissue of his doctrines the persuasion that God is some universal Being, differing from man and the mind of man. According to Jesus Christ, God is neither the Jupiter, who sends rain upon the earth; nor the Venus, through whom all living things are produced; nor the Vulcan, who presides over the terrestrial element of fire; nor the Vesta, that preserves the light which is enshrined in the sun and moon and stars. He is neither the Proteus nor the Pan of the material world. But the word God, according to the acceptation of Jesus Christ, unites all the attributes which these denominations contain, and is the [interpoint] and over-ruling Spirit of all the energy and wisdom included within the circle of existing things. It is important to observe that the author of the Christian system had a conception widely differing from the gross imaginations of the vulgar relative to the

ruling Power of the universe. He everywhere represents this Power as something mysteriously and illimitably pervading the frame of things. Nor do his doctrines practically assume any proposition which they theoretically deny. They do not represent God as a limitless and inconceivable mystery; affirming, at the same time, his existence as a Being subject to passion and capable

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"Blessed are the pure in heart, for they shall see God." Blessed are those who have preserved internal sanctity of soul; who are conscious of no secret deceit ; who are the same in act as they are in desire; who conceal no thought, no tendencies of thought, from their own conscience; who are faithful and sincere witnesses, before the tribunal of their own judgments, of all that passes within their mind. Such as these shall see God. What! after death, shall their awakened eyes behold the King of Heaven? Shall they stand in awe before the golden throne on which He sits, and gaze upon the venerable countenance of the paternal Monarch? Is this the reward of the virtuous and the pure? These are the idle dreams of the visionary or the pernicious representations of impostors, who have fabricated from the very materials of wisdom a cloak for their own dwarfish or imbecile conceptions.

Jesus Christ has said no more than the most excellent philosophers have felt and expressed that virtue is its own reward. It is true that such an expression as he has used was prompted by the energy of genius, and was

the overflowing enthusiasm of a poet; but it is not the less literally true [because] clearly repugnant to the mistaken conceptions of the multitude. God, it has been asserted, was contemplated by Jesus Christ, as every poet and every philosopher must have contemplated that mysterious principle. He considered that venerable word to express the overruling Spirit of the collective energy of the moral and material world. He affirms, therefore, no more than that a simple, sincere mind is the indispensable requisite of true science and true happiness. He affirms that a Being of pure and gentle habits will not fail, in every thought, in every object of every thought, to be aware of benignant visitings from the invisible energies by which he is surrounded.

Whosoever is free from the contamination of luxury and license, may go forth to the fields and to the woods, inhaling joyous renovation from the breath of Spring, or catching from the odors and sounds of Autumn some diviner mood of sweetest sadness, which improves the softened heart. Whosoever is no deceiver or destroyer of his fellow-men no liar, no flatterer, no murderermay walk among his species, deriving, from the communion with all which they contain of beautiful or of majestic, some intercourse with the Universal God. Whosoever has maintained with his own heart the strictest correspondence of confidence, who dares to examine and to estimate every imagination which suggests itself to his mind. whosoever is that which he designs to become, and only aspires to that which the divinity of his own nature shall consider and approve- he has already seen God.

We live and move and think; but we are not the creators of our own origin and existence. We are not the arbiters of every motion of our own complicated nature; we are not the masters of our own imaginations and moods of mental being. There is a Power by which we are surrounded, like the atmosphere, in which some motionless lyre is suspended, which visits with its breath our silent chords at will.

Our most imperial and stupendous qualities—those on which the majesty and the power of humanity is erected -are, relatively to the inferior portion of its mechanism, active and imperial; but they are the passive slaves of some higher and more omnipotent Power. This power is God; and those who have seen God have, in the period of their purer and more perfect nature, been harmonized by their own will to so exquisite [a] consentaneity of power as to give forth divinest melody, when the breath of universal being sweeps over their frame. That those who are pure in heart shall see God, and that virtue is its own reward, may be considered as equivalent assertions. The former of these propositions is a metaphorical repetition of the latter. The advocates of literal interpretation have been the most efficacious enemies of those doctrines whose nature they profess to venerate. Thucydides, in particular, affords a number of instances calculated

Tacitus says, that the Jews held God to be something eternal and supreme, neither subject to change nor to decay; therefore they permit no statues in their cities