from any part of that space which is diffused and spread abroad to infinity. In short, to speak of him in the language of the old phiJosopher, he is a being whose center is everywhere, and his circumference nowhere.

In the second place, he is omniscient as well as omnipresent. His omniscience, indeed, necessarily and naturally flows from his omnipresence; he cannot but be conscious of every motion that arises in the whole material world, which he thus essentially pervades, and of every thought that is striving in the intellectual world, to every part of which he is thus intimately united. Several moralists have considered the creation as the temple of God, which he has built with his own hands, and which is filled with his presence. Others have considered infinite space as the receptacle, or rather the habitation, of the Almighty. But the noblest and most exalted way of considering this infinite space is that of Sir Isaac Newton, who calls it the sensorium of the Godhead. Brutes and men have their sensoriola, or little sensoriums, by which they apprehend the presence and perceive the actions of a few objects. that lie contiguous to them. Their knowledge and observation turn within a very narrow circle. But as God Almighty cannot but perceive and know everything in which he resides, infinite space gives room to infinite knowledge, and is, as it were, an organ to omniscience.

Were the soul separate from the body, and with one glance of thought should start beyond the bounds of the creation-should it for millions of years continue its progress through infinite space with the same activity—it would still find itself within the embrace of its Creator, and encompassed round with the immensity of the Godhead. While we are in body, he is not less present with us because he is concealed from us. "Oh, that I knew where I might find him!" says Job. "Behold I go forward, but he is not there; and backward, but I cannot perceive him; on the left hand where he does work, but I cannot behold him; he hideth himself on the right hand that I cannot see him." In short, reason as well as revelation assures us that he cannot be absent from us, notwithstanding he is undiscovered by us.

In the consideration of God Almighty's omnipresence and omniscience, every uncomfortable thought vanishes. He cannot but regard everything that has being, especially such of his creatures who fear they are not regarded by him. He is privy to all their thoughts, and to that anxiety of heart in particular which is apt to trouble them on this occasion; for as it is impossible he should overlook any of his creatures, so we may be confident that he regards with an eye of mercy those who endeavor to recommend themselves to his notice, and in an unfeigned humility of heart think themselves unworthy that he should be mindful of them.

We have just religion enough to make us hate, but not enough to make us love one another.

When we desire or solicit anything, our minds run wholly on the good side or circumstances of it; when it is obtained, our mind runs only on the bad ones.

When a true genius appeareth in the world, you may know him by this infallible sign, that the dunces are all in confederacy against him.

I am apt to think that, in the day of judgment, there will be small allowance given to the wise for their want of morals, or to the ignorant for their want of faith, because both are without ex cuse; this renders the advantages equal of ignorance and knowl edge. But some scruples in the wise, and some vices in the ignorant, will perhaps be forgiven upon the strength of temptation to each.

HARRIET BEECHER STOWE.

H

ARRIET ELIZABETH BEECHER STOWE was born in Litchfield, Conn., June 15, 1812. Her father was Dr. Lyman Beecher, a distinguished clergyman. In 1833, with her father, she removed to Cincinnati, where, in 1836, she was married to the Rev. Calvin E. Stowe, who afterward became professor at Bowdoin College and at Andover Theological School.

66

Several stories which she had written for the Cincinnati Gazette and other periodicals, were collected and published in a volume entitled The Mayflower. In 1851, she commenced Uncle Tom's Cabin, in the Washington National Era. The story was afterward published in Boston in two volumes. Its success was without a parallel in the literature of any age. Nearly half a million copies were sold in this country, and a considerably larger number in England. It was translated into every language of Europe, and into Arabic and Armenian. It was dramatized and acted in nearly every theater in the world." In 1853 she visited Europe and was received with gratifying attention. Sunny Memories of Foreign Lands was published upon her return from Europe. In 1856 appeared Dred, a Tale of the Great Dismal Swamp. This work produced but a slight impression. The success of Uncle Tom's Cabin probably removed the charm of novelty in the subject of her new story. The Minister's Wooing appeared in book form in 1859. Agnes of Sorrento and The Pearl of Orr's Island were published in 1862; House