The composition of Sir David Brewster, though occasionally too declamatory and rhetorical, and so far lacking the dignified simplicity befitting the subjects with which he deals, has much merit. It is easy, vivid, and vigorous, but will bear retrenchment, and lowering of tone. As to the substantial texture of his work, we think it betrays, in almost every page, haste and impetuosity, and evidence that the writer has sadly under-estimated the strength of his opponent. Another feature of _More Worlds than One_, is a manifest desire _provocare ad populum_—a greater anxiety, in the first instance, to catch the ear of the million, than to convince the “fit audience, though few.” Now, however, to his work; and, as we have already said, on him lies the labouring oar of proof. All that his opponent professes to do, is to ask for arguments “rendering probable” that “doctrine” which Sir David pledges himself to demonstrate to be not only the “_hope_” of the Christian, but the _creed_ of the philosopher: as much, that is, an article of his belief, as the doctrines of attraction and gravitation, or the existence of demonstrable astronomical facts. He commences with a brief introduction, sketching the growth of the belief in a plurality of worlds—one steadily and firmly increasing in strength, till it encountered the rude shock of the Essayist, whose “very remarkable work” is “ably written,” and who “defends ingeniously his novel and extraordinary views:” “the direct tendency of which is to ridicule and bring into contempt the grand discoveries in sidereal astronomy by which the last century has been distinguished.” In his next chapter, Sir David discusses “the religious aspect of the question,” representing man, especially the philosopher, as always having pined after a knowledge of the scene of his future being. He declares that neither the Old nor the New Testament contains “a single expression incompatible with the great truth that there are other worlds than our own which are the seats of life and intelligence;” but, on the contrary, there are “other passages which are inexplicable without admitting it to be true.” He regards, as we have seen, the noble exclamation of the Psalmist, “What is man,” as “a positive argument for a plurality of worlds;” and “cannot doubt” that he was gifted with a plenary knowledge of the starry system, inhabited as Sir David would have it to be! Dr Chalmers, let us remark, in passing, expressed himself differently, and with a more becoming reserve: “It is not for us to say whether inspiration revealed to the Psalmist the wonders of the modern astronomy,” but “even though the mind be a perfect stranger to the science of these enlightened times, the heavens present a great and an elevating spectacle, the contemplation of which awakened the piety of the Psalmist”—a view in which Dr Whewell concurs. Sir David then comes to consider the doctrine of “Man, in his future state of existence,