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Ere night shall send him to his happy nest,
With his wild, woodland, warblings blest,
The music of great thoughts will roll
Solemn world anthems o'er the soul,
And open visions to the realm on high,
Reveal the hopes for man that never die.

IV.

The pure hopes for man that never die!
Age piled on the ages, through deepest gloom,
The generations have made earth a tomb,
And nature's voice a funeral cry;

And around me now decay the crowded dead,
The humblest heart, and, too, the haughty head,
But, like the mythic truth of old,

As the ashes of the dead grow cold,

A spirit rises on the wings of fire,

"T is Love, hov'ring "o'er Nature's funeral pyre."

V.

That pyre, with all human victims piled,
May burn, the cycle of Earth's measured hour,
Yet love and hope are our eternal dower ; –

Love, such as Jesus loved, has been reviled,
But through the gloom of long and distant years,
Through crimes, and sorrows, and absolving tears,
Clings to man's not all-abandoned fate,
And Hope ne'er deserts his low estate,
Earth's multitudes feed the sacrificial fire,
Yet Love just vindication will require.

VI.

Love his vindication will require!

When will it come? Must man in sadness wait
The vengeance, unavailing, false and late

Of God in grandeur 'midst worlds on fire?
Wait through long years of wretchedness and gloom,
Crushed down by tyrants' and by bigots' doom,
Unknowing truth, from virtue driven,

A curse of earth and scorn of Heaven! Such day of fatal vengeance on mankind Could not redeem the long degraded mind.

VII.

Love his vindication will attain!

The renovating death and birth to life,

The growth through terms of agony and strife

Bring man to his spirit-home again:

Stern doom for man,- cold faith and blighting creed,

That heads must bow and hearts must ever bleed,

And that the gloom of coming time
Brings no hope 'gainst the taint of crime
For the unperfected race;
is not all strife
The soul's earnest grasp for its higher life?

VIII.

Yea, it is, and love's exultant voice
From the radiant abysm of distant years,
O'er the intervening time filled with tears,

Comes, and its tones make all hearts rejoice,
For in that solemn time shall stand revealed,
Humanity, God's blessed child, annealed, —

-

Annealed, and pure as the thought, the tone
That pleads or thunders from his throne,
Who speaks, and worlds in various orbits roll,
To raise, expand, exalt, the human soul;—

IX.

The soul which through sense so keenly turns
To catch bright forms of mysterious thought,
From the great Source of Truth and Being brought,
And, 'roused, the unquenched mind in glory burns,-
Through all the realms of thought exultant springs,
Escaped from earth, Heaven's light beams on its wings, —
Up,-up to the highest sphere of thought

Where earth's robes of beauty all are wrought,

Up to the WILL, whose fiat doth create,

It mounts with Love, and calms the power of fate.

X.

Hope, through love, is our eternal dower!
Stern Will did, in its awful forms embrace
The early thought of all the human race,
And teach mankind that God

is Power ; * .

And passing through the mazes of the mighty plan,
Reason is toiling for the fate of man;

And Love, as it supremely guides

Reason and Will and o'er both presides,

Pours sweetest concord on each heart and brain,

Its triumph, and its own eternal reign.

NOTE. The idea of a Trinity is complex, and its philosophical analysis gives Will, Reason, Love. Will is manifested by power. Power is the result of volition, an effect of the will. No power can be philosophically conceived which is not the result of volition, from the motion of a human limb to the action of a steam engine, that powerful instrument of the human brain. And if it requires Will to construct the engine, whence the force or power that rolls a world or balances a system? The Trinity in one of its hypostases is Will,

*See Dr. Clarke on the word "Elohim,"- 1st Genesis.

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the manifestation of which is Power. In the next, it must be Intellect, Intelligence, Reason, Wisdom:—it will require a rigid and long contemplation of all these to get the true idea of the second, which planned the worlds and comprehends in itself all history and science, the central conception from which all sprang, and the infinite complexities which bind all together. Will is mere power, of itself a blind energy; Reason is the directing form or mere intelligent principle; where is the motive, the impulse, the end, and the object of God's action? Is not creation the product of Love? Love or malice, — God or Demon? Who can conceive Love?

He who has survived the passions and the desires of life and could die a felon's death that Truth and Mercy may triumph, in a few brief moments of a long life, like the eagle in a clear day, that, in narrowing circles, approaches the sun, until the earth is hid from his sight, may escape from the earthliness of his nature to the conception of the holiness of this Love.

Wheeling, Virginia.

4.- History of Vermont, Natural, Civil, and Statistical. In Three Parts. With a New Map of the State, and Two Hundred Engravings. By ZADOC THOMPSON. Burlington: Chauncy Goodrich, for the Author. 1842. 8vo. pp. 648.

MR. THOMPSON has here given us an interesting and valuable history of his native State. The first part, which treats of the Natural History of Vermont, is exceedingly rich, and, so far as we are able to judge, uncommonly well executed. In it, Mr. Thompson has done, at his own expense, for Vermont, what other States, in their respective cases, have paid thousands of dollars for having done, and not so well done. The second part treats of the Civil and Political history of Vermont, drawn from the most authentic sources, and may be relied on with full confidence in all that relates to matters of fact. It will be found full of interest to all lovers of history, as well as to the Vermonters themselves. The early history of Vermont is full of stirring adventure, and romantic incident; perhaps more so than that of any other State in the Union. The third part contains a Gazetteer of the State, and full statistics. The statistics indicate great industry, activity, and general well-being on the part of the population, and prove, what all Vermonters boast, that "Vermont, for its size, is the best State in the Union." We shall return to this work, at our earliest opportunity.

Vermont makes no great show on the map of the Union; her

*[The exposition of the Trinity as given here, and which embraces the thought which runs through the poem, is not, in our view, a full or adequate exposition of the profound ontological truth in question. But we leave our friend and correspondent to answer for it on his own responsibility, as he is, we doubt not, willing and able to do. - ED. B. Q. R.]

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sons have filled none of the higher offices under the Federal Government; very few of them have held a commanding position in political life; but no State in the Union has a more hardy, industrious, and moral population, and none, a population, taken generally, so well educated, and so remarkable for intellectual power and general intelligence. At the present moment, the sons of Vermont, in the literary and professional world, are exerting their full share of influence on the thought and destiny of the country. Our own native county of Windsor, may claim the glory of having given birth to several distinguished men, whose names posterity will not suffer to perish, among whom we may mention our countryman POWERS, the sculptor, now in Italy. The greatest metaphysician this country has produced, unless we except Jonathan Edwards, was a Vermonter, the late lamented President Marsh, a most excellent man, with a heart, soul, and mind, that did honor to human nature. We must be pardoned a little patriotic pride in speaking of Vermont. We feel towards that State, though it has not been our home for many a year, all the affection of a son for his mother. Amid her Green Hills we drew our earliest breath, and there are all those associations which become all the dearer as we recede the farther from them. To Vermont we owe our hardy constitution, our fearless love of freedom, and our indomitable spirit of independence; and if, in the restless excitement of youth, or the deeper ambition of manhood, we have ever been touched by that infirmity, “Love of Fame," it has been that we might leave a memory to our own native State, which she would not be unwilling to preserve. But she needs not this. In the struggle for Independence, she was the first to obtain a victory; on her soil was fought the battle that decided the war of the Revolution; and should Liberty be driven from all the rest of the Union, she will still make her eyrie in the cliffs of her Green Mountains, and where her eagle-brood shall continue her line through all time.

5.1. A Lecture on the Mixture of Civil and Ecclesiastical Power, in the Middle Ages. By Rt. Rev. Dr. HUGHES, Bishop of NewYork. Delivered at the Tabernacle, December 18, 1843. NewYork J. Winchester. 1844. 8vo. pp. 24.

2. A Lecture on the Importance of a Christian Basis for the Science of Political Economy, and its Application to the Affairs of Life. By the same. New-York: J. Winchester. 1844. 8vo. pp. 27.

DR. HUGHES, the distinguished Bishop of New-York, proves, by these Lectures, that he is not only an eminent member of the Catholic hierarchy, but one of the ablest and most enlightened men of the times. Such a man cannot fail to leave his mark on his age. Of the first Lecture, we can speak, at present, no further than to say, that our own investigations, carried on with a becoming hostility to Popery and the Romish Church, brought us, some years since,

to the same conclusions, as to the influence of the Catholic Church in advancing civilization, in the long period from the irruption of the barbarians of the North, to the time of Luther and Calvin, which the Bishop so clearly, so ably, and so eloqueutly sets forth in this lecture. The ground he takes is impregnable, and the more thoroughly we explore the period in question, the more deeply shall we be impressed with the services of the Church, and the salutary influence exerted, even by what we choose to call Popery. The Church was always in advance of the age, and she struggled without relaxation to carry the race forward. To speak, as some of us do, of the "dark ages," and the "middle ages," proves nothing but our own ignorance.

The second lecture is one of peculiar interest and importance at the present moment. The Industrial System, which has transformed the serf into the operative, and prepared the way for Modern Feudalism, which we insist is no advance on the Feudalism of the Middle Ages, is beginning to attract the attention, not only of radicals and socialists, but of politicians and statesmen. Its effect in reducing labor to a state of complete servitude to capital, and, therefore, the operative to the proprietor, is beginning to be seen, and to be felt, in the unspeakable misery and distress of the laboring classes. The great fact can be no longer concealed or denied, that the present economical system of what are called the more advanced nations of Christendom, places labor at the mercy of capital, and every increase of wealth on the part of the few is attended by a more than corresponding increase of poverty and distress on the part of the many. Here is the fact. Men may gloss it over as they will, ascribe it to this cause or to that; but here is the fact. The richest nation in the world is the poorest; abundance superinduces want, and, with the general increase of wealth, the mass of laborers find themselves reduced to the starving point, and rapidly falling below it. This is the fact our social reformers see, and seek to remedy. Our own labors for twenty years have been devoted almost exclusively to the great work of ascertaining the means by which labor may be emancipated, and the acquisition of wealth prevented from becoming a public curse. The conclusions to which we have come may be inferred from the article in the foregoing part of this Journal, headed "No Church, no Reform." We have been fully satisfied, for some time, that the present deplorable condition of the laboring classes is due to the rejection, in the sixteenth century, by nearly one half of Europe, of the authority of the Catholic Church. The rejection of that authority left men without the necessary moral restraints on their natural selfishness, free to regulate all individual and social matters according to the dictates of the self-interests of individuals and governments, instead of the dictates of Christian duty and love. During the Middle Ages, and prior to the Reformation, the Catholic Church, by insisting on Gospel charity, on the merit of good works, and especially on the merit of voluntary poverty, and self-denial, had confined within some bounds the accumulative propensity of our nature, modified and restrained the empire of capital, and compelled it, through considerations drawn from a

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