then the drops of rain crystallize in the form of snow, which invests the earth with a downy covering, increasing, like the furs of animals, in thickness and fineness, in proportion as we advance nearer the pole. Beneath this warm mantle, delicate plants repose in perfect security, while the most bitter frosts are raging without; and the rivers, lakes, and seas, first bridged over with ice, and then protected with this thick covering of snow, are kept so warm, even in the polar regions, as to afford a safe and happy dwelling place for the numerous tribes of aquatic animals, which inhabit their waters. But our limits forbid us to pursue farther the chemical agencies, and we proceed to consider,

3. The PHYSIOLOGICAL properties of Water.-Chemistry respects matter without life; Physiology, living matter, and hence takes cognizance of those properties and relations of water, which appertain to the vegetable and animal kingdoms. Every one is witness how essential water is to the vegetable world; even the most careless observer of nature, sees how plants flourish and grow under the genial influence of dew and rain, and how they wither and decay when this aliment is denied them. Chemistry and physiology teach us why the presence of water is so needful to plants and flowers, since it both supplies a large part of the material of which vegetables are composed, and dissolves other constituents of plants, and thus conveys nourishment through all their delicate vessels. To the animal kingdom, water is no less a benefactor. As a beverage, it is truly one of heaven's choicest gifts to man and beast. With it the lower animals rest satisfied; man attempts substitutes; but, for the most part, to his hurt. Nature testifies her intentions by the most impressive signals, showing here, as in many other cases, the supremacy of her lawthat the exercise of any lawful pas

sion or appetite, satisfies; of any unlawful, inflames. Thus water allays, alcohol increases, thirst. As the means of preparing the food of animals, especially of man, the value of water is inestimable. Count Rumford was of opinion that water does not always act merely as a sol vent, but sometimes is itself converted into food, since his soups, prepar ed for the poor of Bavaria, seemed to possess a greater amount of nutri ment, than could be accounted for from the solid matter present. As a

medicine, the virtues of water are beginning to be more generally ac knowledged, and we know not yet the full extent of its healing powers. In the form of medicinal springs, its virtues have long been tested. Many are the subordinate offices which water performs for the animal system, in lubricating the eye, softening the organs of respiration, and, under the form of perspiration, both sensible and insensible, regulating the temperature of the body, and discharging from it many principles unfriendly to life and health.

4. The MECHANICAL PROPERTIES of Water, alone remain to be con sidered.

By its mobility, water secures its perfect equilibrium or level, so es sential to the safety of the inhabitants of the land, and carries into per petual execution the fiat of the Almighty: " Hitherto shalt thou come and no further; and here shall thy proud waves be stayed." By its buoyancy, water furnishes a dwel ling place for all aquatic tribes, and and lays the foundation for the whole art of navigation. By its pressure, when at rest, it furnishes a most ef fective and convenient force as in the hydraulic press; and, when in motion, as in the river or the cataract, supplies to man an exhaustless fund of mechanical power, ready to turn his machines, and perform all his la bors. Finally, in the form of steam, a mechanical power is evolved from water, the use of which has

likened man to the Genii of ancient fable.

When the naturalist contemplates water under all its forms in internal reservoirs, in springs, rivers, lakes, seas, and oceans; when he surveys the beautiful "circulatory system" by which it rises into ethereal vapor, to scatter its treasures over the vegetable and animal kingdoms, in dew, rain, and snow; when he considers what tribes of aquatic animals it maintains; when he sees how large and important a part it forms in the beautiful and sublime of nature, whether glistening in the dew-drop, sailing in clouds of majestic forms and various dyes, or shining in the mountain lake, and reflecting the heavens from its surface, or winding through fertile valleys in graceful streams, or thundering in cataracts, or, finally, rolling in ocean waves; in view of all these relations to Natural History, the naturalist feels that the world of waters is all his own. But the chemist is no less sure that water was created for him, when he looks at its remarkable composition, constituted, as it is, of two such important elements as oxygen and hydrogen; when he contemplates its endless affinities, its powers as a solvent, and its capacity of assuming the different states of solid, liquid, and æriform, and thus regulating the temperature of the globe, and guarding it against dan gerous excesses of heat and cold; and when, in short, he sees how all the chemical arts require the aid of water as indispensable at every step

in their multiform operations. The physiologist asserts his claim to water, as affording to plants their most essential aliment, that on which depend their full development, their perfect growth, and the beauty and fragrance of their flowers; and as supplying to animals their beverage, and to man, especially, the menstruum of his food, his medicine, his luxurious baths, and his life-giving fountains. At last, the mechanical philosopher claims water to turn his machinery, to bear his ships, and to roll his cars. The ocean wave and the cataract are his, by the vast force they put forth; and the gushing fountain and flowing river are his, by the mechanical laws which they illustrate; and, finally, water is his by the wonderful powers of steam, which it folds within it, the greatest of all auxiliaries to the feeble physical powers of man.

The lover of universal nature, with a more enlarged vision, comprehends in his view the relation of water to all these different departments,--to Natural History, to Chemistry, to Physiology, and to Mechanical Philosophy, and he, only, it is that duly estimates the treasures that lie buried beneath it.

After such an examination of the "riches of the natural world" as illustrated both by the powers and the productions of nature, we are prepared for the inquiry, whether in conformity with the prevailing opinion, the world was made for man,— an inquiry which we hope to resume in a future number.

THIS is the title of a discourse, founded on Matt. xvi: 18. "On this rock will I build my church"delivered at the dedication of the Chapel built by the church of the Disciples in Boston, March 15, 1848, by the pastor of the church, the Rev. James Freeman Clarke, a gentleman distinguished in that class of Unitarians who have of late years manifested a tendency to return to evangelical principles. Speaking of what orthodoxy has, in which the Unitarians are deficient, he says:

"It understands the meaning of the Gospel, as differing from the law, better than we do, and sees its special adapta

tion to the needs of the sinner, as we have not generally apprehended it. It sees that God actually came into the world in Christ, infusing a new life-element, commencing a new movement, beginning a new series of influences. Hence it perceives that Christianity is really a supernatural gift, coming from above the natural order of things, and that those who receive it are actually born into a higher life. Thus it transforms duty into love; instead of a conscientious effort to do right, it creates a grateful affection, which carries us forward, as the advancing tide bears a navy on its bosom. It animates man with the power of faith in unseen and eternal things, and so gives an energy and force which no merely earthly considerations can produce."-p. 21.

In accordance with these views, Mr. Clarke seems to have more sympathy with the orthodox sects, than with some Unitarians, and we should be less surprised to hear that he has renounced Unitarianism and embraced fully the doctrines of Christ's supreme divinity and atoning sacrifice, than to learn that he has abandoned the prayer meeting and ceased to preach the necessity of "the washing of regeneration and renewing of the Holy Ghost." There is a relation between the doctrines of Christianity, each requiring

the others as its complement, and all so arranged that the absence of any one is seen in the manifest imperfection of the system.

Having embraced certain fundamental truths of the Gospel—if indeed he has embraced them with his heart-he will not rest until he has discovered the whole sisterhood of Christian doctrines. The exercise of a living faith in any one truth of revelation, involves that doing of the will of God, to which the promise-" he shall know of the doctrine"-is made.

Of this discourse we can say without qualification that it compares favorably in point of ability with the best productions of the American pulpit. In truthfulness it excels many sermons of louder pretensions to orthodoxy, abounding with free, earnest and profound thoughts, and containing but little, from which we are obliged entirely to dissent.

The title indicates the author's plan. He treats of the Church, first, historically; then, critically; then, prospectively.

He passes in review the origin of the Christian church, its organization, and the corruption which succeeded the primitive age.

We have room for a single extract only, on one of these points.

"The organization of the early church was partly adopted from that of the Jew ish synagogue worship, and was partly originated as any necessity occasioned it."-p. 8.

"We see, in this instance," (the elec tion of the seven deacons, Acts vi,) “how gradually the organization of the early Church arose. It was not fixed immutably from the first in canons and rubrics

by the apostles-but each part of it came when it was wanted, and was based on the reason of each particular case, and was confirmed by the assent of the whole multitude.

"Such was the Church of Christ at first-simple in its organization, noble in

its aim, full of a profound life and an immense energy. Its only creed was faith in Christ. Its organization was flexible, enlarging as its wants were multiplied. It was a living, loving, and working Church."-p. 9.

Coming down to our own times, he speaks of the two main tendencies which "have resulted from the divisions of Protestantism, one a backward tendency toward Romanism, the other a forward tendency toward a greater individualism." The tendency toward Romanism, he regards "as only an eddy in the stream of the church's progress;" and the tendency to a greater individualism he ascribes to the indifference of the church to the claims of humanity.

In the last division of his discourse, Mr. Clarke treats of the elements of the church of the future. He believes that the church is to be what it ought to be; and this church in his opinion will take "into itself as independent but harmonizing elements all the tendenceis which now appear embodied in different sects.' Each sect will recognize in others some qualities in which it is itself deficient; and they will all come together on the broad ground of a common Christianity without requiring of each other a concession or compromise of their particular ideas. Guided by this spirit, he thinks, the future church will receive into itself the three leading parties of his own community-the Orthodox, the Unitarians, and the Spiritualists. Having stated in a passage which we have already quoted, page 418, what orthodoxy has in which Unitarians are deficient, he speaks in the following terms, of what he pronounces to be the defects of orthodoxy-defects which he thinks the Unitarian movement was sent to supply:

"Orthodoxy undervalues man's nature and capacities; exalting the Son, it does not worship the Father; it does not see God in Nature, God in History, God in Providence. It creates a fervent piety,

but is deficient in conscientiousness, in truthfulness, in a regard for man as man. Unitarianism, with all its defects, can teach Orthodoxy a lesson. If it learns of Orthodoxy to see God in Christ, it may teach it to see man in Christ. It may teach it humanity while it learns piety, may teach it conscientiousness while it learns penitence and faith. And if that seems a small matter, remember that Christianity did not differ from previous religions by creating a more fervent piety so much as in creating a deeper and purer humanity."-pp. 21, 22.

He then declares, that the Transcendental or Spiritual movement of our day must be received by the comprehensive church of the future.

"It will be received, not for its denials or negations, but for its noble sight of an infinite worth in man, of a divine power in the human soul. Man, trampled into the earth by the crushing heel of the ty rant, is lifted up and placed a little lower than the angels as soon as God's ideas are found in him. That God is now in the world, that he is ready to inspire us by his Spirit, that he is uniformly near, the light within us, the life of our life-these are the teachings of transcendentalism, for the sake of which we can easily overlook its extravagant opposition to miracles, and what seems to me its unreasonable denial of the supernatural element in history."-p. 22.

All these classes of professed Christians Mr. Clarke expects will yet stand together on a common platform; and that platform he declares to be, faith in Jesus as the Master. }

We have thus put our readers in possession of the main ideas of this able discourse. We have abstained from criticism, intending to present our own views on the leading topics, from which it will be seen how far they accord with those of the au thor, and in what respects we differ from him.

We are particularly pleased with his views of the origin and organization of the Christian church. We hold with him, that when the church came," it came as a necessity. The Apostles and disciples did not found a church, but found themselves in a church. They were driven together by outward persecution-they

were drawn together by an inward impulse." Of course the church exists as a necessary form of Christianity-agreeably to the expectation and will of the Master. It is a brotherhood, united by a common faith, by common attachments, by common hopes and aims-in one word, by a common character, a spirit of obedience to God. We are, therefore, not to look into the New Testament for ecclesiastical canons. The only rules of church order are the PRINCIPLES of CHRISTIANITY, the binding force of which extends to the church just as it extends to all human relations. These principles are comprehended under the general terms, liberty, equality, fraternity. Every member of the association is to be the judge of his own duty, and to be free in the profession and practice of his faith. Every member is to be equal to every other, precisely like the citizens of a Republic; and the rights of office are likewise to be conferred by popular vote, and held subject to the will of the community. Every member is to be a brother—as a brother to give and receive advice and admonition-as a brother to bear his part of the common burdens-as a brother to promote the common good and the good of each individual in particular. These principles are a sufficient guide in ecclesiastical matters. Any rules or by-laws, not in consistent with them, may be law fully adopted. These principles were regarded in the first organization of the church, "each part of which came when it was wanted, and was based on the reason of each particular case, and was confirmed by the assent of the whole multitude." They would have been disregarded and transgressed, if, as in after ages, the church had been constituted with a hierarchy, invested with the supreme legislative and executive power. For such a constitution conflicts with all these principles, being utterly subversive of

liberty, equality and fraternity-divesting the Christian, not of rights conferred by rubrics and canons, for none such were known in the Apostolic church, but of liberty to serve God, as a free and equal member of the Christian family.

Every other view of the constitu tion of the Christian church, is sec tarian and exclusive; this is catho lic and comprehensive. It leaves each association of believers to fol low its own sense of duty in respect to discipline and government, with no other authoritative guide than the nature of Christianity itself. It recognizes every such association, formed for the observance of Chris tian ordinances, as a visible church of Christ, whatever may be its par ticular organization-whether its government is lay or clerical; whether monarchical, aristocratic or popular. While it maintains, that the organization of the church ought to be conformed to the principles of liberty, equality and fraternity, it does not pronounce a different or ganization fatal to the being of a church. It is not indispensable to the existence of a church, that the members composing it should be a free and equal brotherhood. A church does not cease to be a church by being divested of some of its rights.

This view of the church of the future admits and encourages the intercourse of the various local churches of all truly Christian sects. The interchange of ministerial services, fellowship in the ordinances of the gospel, mutual advice and admonition, sympathy and assist ance in distress, with tokens of respect for the opinions of sister churches; all indeed that constitutes the visible communion of saints, both between individuals and churches; are provided for in this platform.

If these views of the church "as it ought to be" are sound, the "new birth" is indispensable to every step|| of progress toward its realization.