power appears to suffer no diminution, nor modification, when a third body is interposed between the two gravitating masses. In the same manner, a magnet operates as rapidly on a needle through a plate of glass, or of gold, whatever its thickness may be, as if a vacuum only intervened. It may, however, be inquired, if the gold, or the glass, has not certain passages or pores, through which the influence may be transmitted: and it may be shown, in many instances, that substances apparently solid have abundant orifices, into which other substances may enter:-thus mercury may be easily made to pass through leather, or through wood, by the pressure of the atmos phere, or by any other equal force and however great we may suppose the proportion of the pores to the solid matter, it may be observed, that it only requires a more or less minute division of the matter, to reduce the magnitude of the interstices between the neighbouring particles, within any given dimensions. Thus platina contains, in a cubic inch, above 200,000 times as many gravitating atoms, as pure hydrogen gas; yet both of

these mediums are free from sensible inter stices, and appear to be equally continuous; and there may possibly be other substances in nature, that contain, in a given space, 200,000 times as many atoms as platina; although this supposition, is not positively probable in all its extent.

"Besides this porosity, there is still room for the supposition, that even the ultimate particles of matter may be permeable to the causes of attractions of various kinds, especially if those causes are immaterial: nor is there any thing in the unprejudiced study of phy sical philosophy, that can induce us to doubt the existence of immaterial substances: on the contrary, we see analogies that lead us almost directly to such an opinion. The electrical fluid is supposed to be essentially different from common matter; the general medium of light and heat, according to some, or the principle of caloric, according to others, is equally distinct from it. We see forms of matter differing in subtility and mobility, under the names of solids, liquids, and gases;

above these are the semi-material existences, which produce the phenomena of electricity and magnetism, and either caloric, or an universal ether: higher still, perhaps, are the causes of gravitation, and the immediate agents in attractions of all kinds, which exhibit some phenomena, apparently still more remote from all that is compatible with material bodies; and of these different orders of beings, the more refined and immaterial appear to pervade freely the grosser. It seems, therefore, natural to believe, that the analogy may be continued still further; until it rises into existences absolutely immaterial and spiritual. We know not, but that thousands of spiritual worlds may exist, unseen for ever by human eyes; nor have we any reason to suppose, that even the presence of matter in a given spot, necessarily excludes these existences from it. Those who maintain that nature always teems with life, wherever living beings can be placed, may therefore, speculate with freedom on the possibility of independent worlds: some existing in different parts of space; others pervading each other, unseen

and unknown in the same space; and others again, to which space may not be a necessary mode of existence."

Seeing, now, the boundary of our natural knowledge, and where conjecture commences;— that the mind is naturally led towards spiritual existences amidst restless uncertainties; - confined to the perception of laws, called the laws of nature, which regulate this material world;-totally ignorant of the essential cause of our organization, of our growth to maturity, and of the vegetable and animal creation; of the substance which composes our bodies, and of all others around us;-of the circulation of our blood;-of the allotted time of our existence in this world, and of the future;-of our Creator, excepting the inferences drawn from the wisdom displayed in the creation*;-of the cause of iniquity being

* Socrates, speaking of the supreme Being, says "He who raised the whole universe, and still upholds the mighty frame; who perfected every part of it in beauty and in goodness, suffering none of these parts to decay through age, but renewing them daily with unfading vigour, whereby they are able to execute whatever he ordain's, with

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suffered to destroy the perfection of His works, and often triumphing in its baneful career over the virtuous and inoffensive, by trampling upon all moral laws of justice;—of the connection between the mind, the passions, and the body, and of their nature, with the total ignorance of a future state-of all these things we can have only conjecture, without a revelation! The subject, therefore, at issue, between the sceptic and the christian, is here placed in a clear view; as that part of our intellectual wants, which is necessary to remove the fears, and essential to afford the comforts, the casualties of this life require, is found in the Scriptures! namely, the re

that readiness and precision, which surpass the imagination of man: even He, the supreme God, who performeth åll these wonders, still holds himself invisible, and it is only in his works that we are capable of admiring him!

"Learn, therefore, not to despise those things which you cannot see judge of the greatness of the power by the effects which are produced, and reverence the Deity.

"If there be any thing in man, my Euthedemus, partaking of the divine nature, it must surely be the soul, which governs and directs him; yet no one considers this as an object of his sight.”—Xenophon's Memoirs of Socrates, p. 212.