The organization and the numerous physical conditions ordained for the purpose of reproduction are perhaps as wonderful as the faculty itself. In addition to that elaborate system of reciprocal means and ends formed for the growth, development, and conservation of each plant and animal, we find each provided with a distinct apparatus for the production of its own species. In the anthers, the stamens, the stigmas, and the pollen of plants, we have a contrivance combining beauty and utility, a provision to invest Nature with its gayest colours and sweetest odours in the act of giving birth to a succeeding race. Then, what numerous contrivances to protect this delicate apparatus, to evolve and mature the nascent seed, and cast it forth at the proper time! What care to inclose the seed in a covering fitted to preserve it against adverse influences, until placed in a favourable condition for development! Some seeds are covered with a strong close tunicle; others incased in hard and enduring shells, husks, and parchment pods; others embedded in mucilaginous pulp or glutinous syrup; others enveloped in down and wool, or surrounded with an armour of scales, spikes, and thorns. What tenacity and durability, too, in the vital principle! Mustard-seed has been known to germinate after a hundred years, and wheat to grow after being inclosed in the case of a mummy for more than two thousand years. Yet however diversified the productive apparatus, and however varied the forms and structure of seeds, there is nothing in vain-the organization is indispensable to meet an exigency, or to promote the fecundity of the plant. A purpose is everywhere observable, the structure is always subservient to the purpose, and no means can be imagined so perfectly adapted as those which are contrived for this end.

In the animal tribes, the provision made for their reproduction is still more elaborate. Here, again, that wisdom which delights to manifest itself in the variety of species, displays its resources in the diversified modes of their multiplication. Some produce their species by gemmation, or budding, others by fission, or division. Some are oviparous, producing their young by eggs; and others are viviparous, bringing forth their

young alive. The ova of some require no maternal care, but once deposited, the natural warmth of the elements gives them development; while others require the patient incubation of the parent animal. Some are brought forth with the complete development of their specific organization, whilst others have to pass through a series of metamorphic stages, before they attain perfection in the peculiar attributes of their species. Some are prepared at once to feed on the aliments around them, while others have to be supplied for a time with a refined, a warm, and nourishing pabulum, adapted to a transition state, before they can digest the coarser aliments. Some are fitted at once to provide for themselves, to exert their locomotive powers, and enter on the race of life; while others are brought forth in a feeble and helpless condition, requiring much parental care and attention to rear them.

How diversified the physical and instinctive conditions requisite for all this! Yet there is a special organization for it peculiar to each species, and one which can neither be transposed nor altered. It is perfect in itself, and is incapable of amendment. There is also an organization for sexual distinction, and a provident arrangement which, through successive ages, unerringly preserves the numerical proportion between the sexes. In the mammalian tribes there is the beautiful contrivance of the mother's breast filled with a warm nutritious beverage, just at the moment when her feeble offspring are cast upon her care.

There is also a distinct class of instincts suited to the procreating faculty and organization, and these are so essential to each other, that both would be useless without their co-existence. The organization would be in vain without the instinct, and the instinct useless without the organization. The eggs of the bird must perish unless instinct prompt her to cherish them by patient, assiduous incubation, and her naked brood, when brought forth, must soon die, if maternal affection did not prompt her to feed them, and to cherish them beneath her fostering wings. The helpless infant must expire in a few hours, if parental affection did not prompt to tender nursing and unceasing care. The perpetuity of the species is guarded

and promoted by the most active and powerful instincts of animal nature, instincts so complete that every want has been anticipated by the provision of Nature; so unerring that no instruction is required for their guidance; so active and spontaneous that no law is required for their enforcement; and so strong as to exceed the love of life itself. It is worthy of remark, too, that instinctive affection uniformly rises with the helplessness and tenderness of the offspring.

In human nature, these instincts rise to their highest perfection, and subserve the noblest purposes of our being. They are the source of the most intimate and endearing relations, the active spring of domestic and social virtues, and they yield the most refined connubial happiness. Moreover, they become associated with the moral sentiments, are brought under the dominion of intellect and conscience, and they largely promote the elevation of our moral nature.

In the faculties, organizations, and instincts created for the perpetuation of the numerous species of animals, there are such minute and diversified adaptations, so many connecting links and anticipative contrivances, all adjusted with such unerring skill, that we have therein a more striking display of Divine wisdom, than we could have if each animal were brought into existence by a distinct and special act of creation. He, who in the beginning endowed the unconscious plant with the faculty of transmitting the life and organization of its species through all succeeding generations-He, who in animal nature has combined this power with the higher attributes of sensation instinct, and mind-He, who raised the temperature of the fowl's body just at the moment when she acquired the desire to sit, who inspired her with a generous affection for her young before they had burst from their shell-He, who filled the breasts of the dam with a mild, nourishing fluid for the sustenance of her young before they were brought forth, and filled her heart with a fondling sympathy at the moment of their birth-He, who in all the myriads of species has unerringly adapted the organization to the instinct, and the instinct to the organization, and adapted both to their specific results-who

has harmonized all these relations with a perfection that admits of no amendment, and of no alteration without detriment and danger-He, who in human nature has blended natural instincts with moral sentiments, and made them subservient to social virtue and the elevation of our being, must be infinitely wise. On all his marvellous works he has left the deep and legible impress of his unbounded wisdom.

SECTION IV.-THE WISDOM OF GOD DISPLAYED IN THE
PHENOMENA OF THE HUMAN MIND.

A TREATISE on the mind would impose upon us the obligation of a careful analysis of its powers and functions, and an examination of the several rival theories which offer their respective claims to our preference; but this would require a volume of considerable magnitude, and divert us from our main object. Our space and our task impose the necessity of brevity and condensation. Our aim, therefore, is merely to notice a few points in our mental constitution which illustrate the wisdom of our Creator.

Although the mind, from its spirituality, exhibits fewer marks of contrivance than our physical organization, yet, from its nobler nature and higher attributes, it yields a more profound and impressive evidence of Divine wisdom. It is the possession of this mind that elevates human nature to a preeminent distinction, above the highest types of mere animal existence, and constitutes a resemblance to the Deity himself. The slightest consideration of its powers reveals the fact that they were intended to serve a higher purpose than to provide for the wants and welfare of our physical nature; for the mind is capable of acquiring a knowledge of physical and abstract truths, of becoming enriched with treasures of wisdom, of being refined and ennobled with the possession of moral sentiments and high degrees of moral excellence.

It will not be disputed, that if the mind be formed with faculties for the acquirement of knowledge and wisdom, the

Being who has endowed it with these faculties must himself be wise; for such noble attributes in the creature must be a reflection of a corresponding perfection in the Creator. Let us, then, briefly review some of the powers imparted to our mental nature.

Consciousness-The faculty by which we recognize our own existence and identity, and the various thoughts, emotions, and states of being which pass in our own minds. This is the foundation of all knowledge, and without it no other mental faculty could exist, or be exerted if it did exist; indeed, without consciousness, life would be reduced to a kind of vegetative being.

Sensation-The faculty by which the mind receives impressions from without, through the organs of sense. Without this, the functions of consciousness must be confined within a very narrow range, for we could have no communication with the external world, and should be shut out from the acquisition of knowledge. Sensation is the inlet of knowledge from without.

Understanding-Whether or not this term comprehends several faculties, we stay not to debate. We mean the power of the mind to perceive a proposition. Without this we might receive ideas and impressions, but should not be competent to give them the form and character of knowledge, nor to hold intelligent converse with one another. The understanding is the faculty by which the mind becomes cognizant of simple elementary truths.

Memory-The faculty of recalling past ideas. Without this we could make no progress in knowledge, nor derive any benefit from experience. Our knowledge would pass away as it came, like the scenes of a moving diorama, and leave the mind vacant and incapable of the least acquirement. Memory enables us to live life over again, to derive instruction from experience, to build truth upon truth, and add to our stock of knowledge through every period of our being.

Reason-The noble faculty by which we distinguish truth from error, and deduce one truth from another. Without this