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 therefore most glorious illustration, by creation, of the pure fountain whence they have originated.

If illusory, these are, at least, splendid speculations. There are two modes of thus rising beyond the limits of the imagination in a philosophy of the universe. We may follow the course of the modern astronomy; or, we may meditate on the facts of metaphysics and speculative theology. He who studies the one, gazes on the starry heavens and ranges in thought over the distant parts of material creation, till, lost in what he observes, his astronomy seems merged in idealism. The votary of speculation, on the other hand, taking in the spiritual as well as the material world, contemplates the Human and the Divine; and with faculties fitted to judge only of successive and contemporaneous nature, meets the mysteries of an objective world, of personality and free-will, and of the Divine existence, and seems, also, lost in that world of ideas, where physical and metaphysical science thus appear to converge.

By these assumed demonstrations, of which we have given a very vague outline, Leibnitz hoped to deliver metaphysical science from future errors and controversies, and to lead the way to a universal peace, in which Reason should be harmonized with Religion. Whatever we may say of the truth or falsehood of the doctrines to which he attained, we cannot withhold our homage of admiration when we reflect on such an amount of speculative genius in busy operation throughout a long life, —on the amazing sweep of the abstract conceptions which that genius has employed,—on that strong logical