ANNIVERSARY OF THE LITERARY SOCIETIES OF THE UNIVERSITY. -The Literary Societies (Philomathean and Eucleian) of the University, celebrated their Anniversary on Tuesday evening of last week at Rev. Dr. Potts' Church. The spacious edifice was filled long before the commencement of the exercises, which were opened with prayer by Rev. Dr. De Witt.

Gov. BRIGGS AND FREDERICK DOUGLASS.-Frederick Douglass, in the last number of the North Star, gives honor to Gov. Briggs of Massachusetts for rising superior to the vulgar prejudice against color which actuates so many of the people of all classes in this country. He says:

"About a year ago we met the Governor on the Railway from Boston to Pittsfield, when the cars were densely crowded with passengers; and being recognized by him, he immediately offered us a seat by his side, and entered into a familiar conversa

Rev. E. L. Magoon, the Orator of the evening, was introduced to the audience by Chancellor Frelinghuysen; and announced his theme as "The Relation of Mental Glory to Civil Freedom." The Oration was a splendid effort, marked by the pecu-ion with us, on the anti-slavery question in general. It is not so liar excellences of Mr. Magoon, and was received with universal tokens of approbation. He closed with an earnest exhortation to the young men of the Institution to be full-length men not half-way members of society; and urged them especially to be Christian men, to regard the signs of the times, and to adopt all measures of true Reform. He took his seat amid a perfect whirlwind of applause.

much the mere act of politeness that struck us favorably, but the manner of showing it. With no air of condescension--with no fear of giving offence to those around him by his disregard of American taste, manners and predilections, he seemed to be as easy with a negro by his side, as he could have been by the side of

PAINFUL INTELLIGENCE FROM BURMAH.-A letter from Dr

a white man. We made no mention of this circumstance at the time, because of the possibility of its being charged to our politThe Poem was composed by Alfred B. Street, but was deliv-ical prejudices; but a like circumstance having occurred within ered by Mr. Gardiner, one of the Alumni of the University, the last few days, the Governor displaying the same urbanity Mr. Street having been detained by illness. His theme was and freedom from caste, has overcome our objection on this score; "Our Noble State "—and the subject was handled in his usual and we mention the fact with feelings of sincere pleasure, that felicitous manner; particularly those portions which pictured the Governor of Massachusetts (whatever may be said of him on Indian life and manners, in the early history of New York. political grounds) has shown himself infinitely superior to the THOMAS F. MARSHALL has taken the stump in favor of great mass of praters on American Democracy, equality and inemancipation in Kentucky. He came in contact a short time since dependence. with a pro-slavery clergyman, named John L. Waller, who said in a speech that he did not desire any change in the moral and intellectual condition of Kentucky. Marshall replied that he did not doubt the Rev. gentleman's sincerity, for if he had desired an improvement in the morals of his fellow citizens, he would not have left the pulpit to become a pro-slavery, political candidate; and if the intellectual condition of the people were improved, they would no longer tolerate such a minister as he. THE CASE OF A. T. WOOD.-If there be no fraud or imposture ¡ this matter, the case of Wood is of the most extraordinary character. This man, who is a mulatto, is confined in jail at Machias, under a charge of having intercourse with his own lawful wife. The secret is, she is a white woman. Wood was married to his wife on the 2d of May last, in New-Brunswick, by the Rector of St. Stephen's Parish. He has with him the regular

certificate of his marriage. There is a law in force in this State which declares such marriages illegal, but this of course only relates to marriages contracted in Maine. Everybody knows that the validity of a marriage depends, not upon the law of the place where the person happens to be, but upon the law of the place where the marriage was contracted. Any other doctrine would lead to the most absurd and deplorable consequences The whole proceeding against Wood, according to the account of it, is of so high handed a character that we cannot resist a suspicion of misrepresentation. No people in their senses would expose themselves to the consequences of so daring an outrage under our laws upon a fellow citizen. Still, if the facts, as stated by Wood, be substantially true, there will come a sorry day of reckoning for the mighty squeamish getters-up of the persecution.

THE PRESIDENTIAL TOUR.-We understand that the President will leave Washington on his tour to the North, about the middle of August. He will proceed from Baltimore to York, and from thence visit Lancaster, Harrisburg, Chambersburg, and the Bedford Springs, Hollidaysburg and Pittsburgh. He will then pass through Ohio to Cleveland, where he will embark for Buffalo, and will be at the New-York State Agricultural Fair at Syracuse on the 10th. From Albany he will proceed east to Boston, and after visiting the capitals of New-Hampshire and Maine, will return south via Providence, New-York and this city, his purpose being to reach Washington about the close of September. [Philadelphia News.

J" he says,

Judson, dated March 18, and received at this office by the overland mail and the last steamer, brings the painful intelligence of Mrs. Judson's failing health and critical condition. "Mrs. "has been very ill, and still continues so; and, what is worse, I have serious and dreadful apprehensions that she will never be any better. She appears to me to be in a settled and rapid decline; but the doctor is making every effort, and holding strong encouragement that she will recover.

"I write with a heavy heart. A dark cloud is gathering over me; and how dark it will become I know not. But God knows; and he will I trust, bring light out of darkness. His will be done!" In a postscript added March 23d he says: "Mrs. J. is rather

better;" but he indicates no abatement of his fears.

[New York Recorder.

Hon. John M. Niles and lady came very near being crushed by the cars on the old West Hartford road, about two miles from the city, on the 25th inst. They were riding in a single carriage The crossing in the woods, and the curve is abrupt. The cars cannot be seen when at a few rods distance. They came round the curve as Mr. N.'s carriage was on the track, and passed as he barely cleared the rails. His horse became very much frightened and broke the wagon, clearing himself from it. The escape from There is no bell rung or whisserious injury was very narrow. tle sounded at this crossing, and it is a very gross piece of negligence on the part of this usually well-managed road. It is really one of the most dangerous spots on the line, being near a

curve and in the woods. There have been several narrow escapes at this place, and there will certainly be a loss of life, if the alarm is not regularly given, as the law requires.

[Hartford Times

It is worthy of remark that in the seventeen villages of Shakers dispersed in different states of the Union, there never has been (as we are creditably informed) a single case of cholera originating among their members. The only cases were of foreign orfgin-those who have fled thither from city or country. If cleanliness, good order, quiet and "temperance in all things," will ever avert the pestilence, the Shakers, and all who may imitate their praiseworthy example in these respects, may be sure of continued exemption.

readings, and doubtless of many interpretations; there are eousness illuminating the New Heavens and the new Earth, is a other Books that compete with them for their place in the canon: figure of speech for a set of inward intuitions? Creation and and the like well-known facts. On these and other grounds, it new Creation are the two worlds of matter and spirit; the imis concluded that the Bible is a first-rate finite production, and mensity of the first is the limit and yet the image of the imreflects the good and bad points, and the idiosyncrasies of some mensity of the second. If Bibles were unknown, we should in fifty or sixty very important old Authors. I know I am putting common fairness look out for some Religious phenomenon as the matter rudely, but this is what it comes to. If we thought much out of the soul as nature is out of the body; as inexthat Christianity could be built up out of historical evidence haustible in its sciences as the world is in those of physics. The and criticism, we should indeed be liable to adopt similar views Bible comes before us with the pretension of being that very of the Word : but the most, I presume, that learning and schol- | phenomenon; and how test its claims. There are two ways of arship can do, is to confirm in a general manner the historical doing this. You may put the Bible in the Dock, empanel a verity, which to at least the same extent, common sense con- jury of Critical Philosophers, and set intuition on the Bench; firms. So the Bible comes down to us as a true Record. But it and then you will have a not doubtful verdict of "Guilty of imalso comes to all persons of every denomination as a Book with posing upon the vulgar; for if there be a Bible at all, it comes a strange Prestige: traditionally as well as in our reading of it we to alter men's minds; whereas you are now fixing up the mind find that it differs from all other books in more than degree; those as the sovereign standard of the Bible. If you place that elderwho venture the contrary always manifest that they are doing ly criminal, Intuition, in the Judgment Seat, of course he will something either bold, or violent : and I say that the circumstance condemn his lawful Judge. In the reign of one of our Kings, of this conjoint traditional and experimental Prestige, is a fact that a capital prisoner addressing the court officer, said, pointing to is grossly neglected in works like that I am reviewing. How comes the Judge from whom he was expecting sentence: “Take that it that the World's Nations believe in an outward Revelation of man away, for I go in fear of my life because of him." And so God to man, and in servants chosen to make it known not as it is with human nature and the Bible. other servants are chosen? How comes it that the first ploughman you meet will be insulted in his heart's heart if you liken his own land's Shakespear to Matthew, Mark, Luke, or John, and will bless himself that he is not far learned when he hears you thus degrade the Evangelists. There is a fact here diffused as the air we breathe, and which the philosophers have yet to

observe.

But putting this aside, (though it is every man's motive for looking at his Bible, and whatever criticism denies it either by results or in words, is a lie,) is there no other support for the Bible peculiar to our own necessitous days? We know that there is: that the book offers the evidences of an intrinsic infinity, parallel with the way in which nature offers them. Already the natural sciences, too long in the sandy plains of ❝ thinks I to myself," are away rising from that bare level: I see them nature's pilgrims, mounting in long procession, and in goodly bands; all the mountain-climbing animals are in their train; the camel is there, and the horse is there; and many table lands already are occupied by those who are resting, and those who are dwelling. But still the journey is onward and upward, to more than Himalayan hights. And ever as they rise, their ways and steps, coloring the threads and tracks of the everlasting hills, converge to one great mountain, which is the end of the earth. There the sun and his planets are seated as menials; the muses themselves are with bended heads, for there is in the midst a shadow of a great white throne, and a likeness of a Man upon it in light unapproachable, seeming already as if our God were

also the God of the Sciences.

This result is due negatively to the absence from knowledge of philosophical egotism; to our breaking from all questions touching the reality of the world; and our accepting it at once as it is presented to our senses; also to our frankly confessing that we know at first nothing about it, and have every thing to learn, and can learn it. The positive part of our successful method is induction and deduction, with whatever amount of insight we have at the various stages whereto we arrive; in short analysis and synthesis; first that which is natural, and next that which is spiritual. To be sure, our method is not very large, nor its acquisitions considerable; but still both are real or true; and also enduring and improving.

Is then the world of sense out of us, full of space and substantial creations, independent of eye and touch, and indefinitely greater than its inhabitants; while on the other hand the world of truth consists of unattested experiences in the minds of the Apostles and their successors? Seeing what nature is, and what God can do there, who can think that the Sun of Right

This way at once takes a side and keeps it, whether right or Wrong; it is strict and stern injustice: but there is another way which takes no side, and so tries the question. It only assumes for the occasion the prestige of our Christian childhood; that is to say assumes the hypothesis of the reality, Divinity and Infinity of the Bible, in order to see how this hypothesis squares

with the facts in and about the Bible. It is the scientific method.

A hypothesis fixes nothing but if it be confirmed by explaining the whole case, then it is hypothesis no longer, but a true theory, that is to say, a true view of the matter. The philosophers have never tried this process, and will not study those who have. They do not therefore know that the Word of God is a Divine Universe, out of all created beings, and yet mercifully around our walks, and at all our doors, bringing down the heavens, and raising up the earths; and equally infinite whether we are conscious of the fact, or the contrary. But I forbear to dwell on a topic with which Swedenborg's readers are familiar. I only assert that such is the fact, and that no philosopher has a right to taik glibly of mechanical supernaturalism, unless he has studied that Divine Mechanism of Redemption which the Inductive and Deductive methods applied with the proper degree of faculty to the Scripture, shew to exist in the Sacred Pages.

In truth the philosophers have treated nature just as scurvily and have asked for their evidences, in this field as well. One as Revelation. They have gone to work with their criticisms, man says, "Prove that nature is any thing apart from my sensations: you have no right to go into the sciences until you have settled the fact." This is our old acquaintance Intuition extraordinarily bold. Another says, "Nature is a compilation of many layers-of many stone pages of different epochs: what unity is there in it: 'tis no volume of God, or he would have published it all at once." Another says, "There have been Atheists and theists from time to time who have not agreed to God's Authorship: why be dogmatical about Him? "Another does not like much that he sees in nature, and argues that as the wolf and the serpent, and a thousand other creatures are evident interpolations, so the whole planetary document may be a forgery. And in short the philosophical creed that the world is a phantasmagoria, is as common as that other, that the word of God is a pure intuition. Nor can this state of things be corrected until, under Providence, the integral Sciences master and exterminate all a priori philosophies.

With Mr. Morell's other views, you will not be surprised to learn that he refers all doctrine solely to the logical part of us, and demands that it shall change from age to age, as Humanity lives on. It is good, he says, to have doctrine, nay, our nature

requires it, but let us not consider it as true save for ourselves, and our own people, if we belong to a sect. For it will be swept away as surely as we give place to our sons and grandsons. A not very encouraging prospect for those who labor to build up the truth. It follows however, strictly enough from all the preceding: for if Revelation be according to us, and Inspiration in us, both will change as we do; nay, die with us. The outward infinity of Truth in the Word is then the only condition on which everlasting sciences of Truth, that is to say Doctrines that become truer and higher from age to age, can be founded. By this alone can Theology be as substantial as physics. By this alone can Truth come ultimately to grasp and hold the iron intellect of the natural man. Otherwise materialism will appear alone to possess the strength that belongs to the Rock of Ages, and spiritual life will be an ineffectual wave, idly washing against impregnable lusts and lowering conceitedness [Under these circumstances men may be theists to nature, and yet be Atheists to the Bible.]

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subject; would it were not so, but it is too palpable. We conclude then that Certitude attaches to Religions as to other matters, when they coincide, piece for piece, with God's outward Creations.

The question of Certitude is intimately connected with that of Progress-another subject of which the Philosophers have no conception. They seem to hold that a Divine impulse was given to all things at first-that they proceed thenceforth with a fatal continuity of development, and that on the universal scale, end and beginning, which Nature loves, are abolished. But Christian Philosophers, like our Author, (and no one better deserves whatever is good in that title,) hold that Christ was a new beginning of light in the world, but that from his advent dates a spiritual stream which can know no period, or new beginning. Taking this for granted, Progress of course means the march of Orthodoxy. It need only be signalized that we deny this simplistic idea of Progress: that we believe that a Church may die, equally as an individual may relapse that Creation is not a slide, but a measured walk of humanities: and that if Civilization as a state be bound up with primitive Christianity, then there is every reason to look for its passing away to give place to a nobler Society, and a more decisive Church.

As it is there is something very subtle in the Progrsss announced by the Philosophers, particularly as regards their own philosophy. They have observed with great chagrin that their Systems and doctrines tumble about their ears some five or ten occasion. Well! what do they do, but tell us that tumbling times in a century, and that new ones have to be built on each

Our Author has a Chapter, (No. X.,) On Certitude, which ought I think, to have been number one, because it lets us at once into his grounds. He there canvasses the question, how we know we are right in matters Religious? and he propounds various theories that have obtained on this subject. With these I will not trouble you, but will come to his own conclusion, that Certitude means the Catholic consciousness of our own age: the communis sensus of the day in short that Certitude is Orthodoxy, and Truth swimming with the stream. Of course he puts the proposition far more ably than I do ; but so I apprehend him. This method may enable you to gather what the best per-down is a very beautiful law of Philosophy, and that the mental sons think, or it may not; it certainly allows you to choose opin ions for yourself, as also does the philosophical principle of eclecticism; and so it makes your mind the center of all other estates. It is of all things the neatest repudiation and also assumption of hyper-clerical functions: nolo episcopari and volo archiepiscopari. It pillages the world's sense for each individual. But is this the spirit, or the way, of truth? Certitude as interpreted. in the days of our Savior's ministry, would have sided with the Jews, and condemned the disciples. Peter denied Christ thrice over on this very principle. Such a certitude is indeed. trustworthy when you are sure that humanity is advancing to good; viner day has its cock-crowing, this certitude only confirms the senile and perishing in their false progression. It is the largest lie of such a time. And even such a hollowness is Orthodoxy in Modern Europe. To appeal to any communis sensus or gene

but whenever an age is consummated, and a younger and di

ral thinking in the case, is sufficiently daring. What are those matters upon which Catholic and Protestant are so much at one; upon which England and France, Spain, Germany and Italy, may ballot even in the same urn? You know full well there are none such extant in our modern life. Our own differences are so vast, that if we are to consider them as entering into any common thought, then Judaism and Mahometanism, Hindooism and Buddhism, and the quaintest religious antiquities, may without improper stretching be enrolled as parts of this most elastic consciousness.

But what then is certitude? I do not now enter into each man's relations to God; but I canvas the question only of public Religion; and here we note that there are not two kinds of certitude, one of which implies conformableness to nature, the other to the world's opinion; but that both religious and mundane certitude must be either scientific, or they do not exist, God and not man, creation and not opinion, is the test and checkbook of certitude. The law of Gravitation is certain, because it explains all the weightiness of the universe: it is certain, though only Newton's head knew it: the law of Correspondency and Analogy is true, because it explains the whole nature and power of the Word. Its truth in no sense depends upon any body knowing it. If the philosophers say, they deny its truth, we rejoin, with good right, that they have never studied the

house is kept clean and new by thus ruining whenever the wind is high. In their last formula, Truth is not a thing, but a process: something that is always going to be! And this takes place by a kind of see-saw according to Hegel, whereby, when one man announces a doctrine, another, by nature's law, contradicts them; and thus ages carry on the great dispute, which is making the Old Doctors of the Sorbonne into the types of the progress of the Christian Church. So instead of one age laying the foundations of her great Palace in Creation; the tions carrying it higher, furnishing it better, making its park next building the basement story; and subsequent genera larger, and its gardens more delightful; and blessing and enriching a wider domain; instead of this, Truth starts, as a cluster of wigwams, perched upon the ground, which either fall or are deserted, when the elements prevail; and the inhabitants

then move on, and build another set of makeshifts; and so philosophy wanders about, a nomadic existence. The beaver by the stream is a comparatively happy image to these melancholy strangers on their own patrimonial Earth.

But Mr. Morell's last idea of Progress-his prophecy on the matter-very much simplifies even the wigwams: for it seems we are to pass the Millenium on the bare ground. In the next era of the Christian life, he thinks, the Philosophical or Intui-, tive element will have fairly got the better of the logical and inductive; and doctrines our souls houses hitherto, will be comparatively disregarded, as mere productions of human reason. It may, however, be replied, that true doctrines are God's Truths, and as indestructible as Christian love itself; and that the Holy City is none other than all such, as the everlasting Habitation of redeemed Mankind. Our counter prophecy then is, that Philosophy itself will be confirmed by Christian love, burning and shining through all Divine Sciences; and that a state will be founded whose base shall never pass away, however its stories and spires may rise above the common air into more transparent heavens.

A word now upon the peculiar philosophical style, which in itself is very instructive. In reading Metaphysics, every one must have noted an extraordinary tumidness in its modern writers: an absence of the Saxon picture-words, which make our