things are apparently direct ed. But after all, it seems to be most probable that knowledge of a future state was originally impressed on the mind of man by God; nor does this notion detract, as shortsighted philosophers pretend, from the beautiful harmony which seems to reign through the creation. All animals are endowed with propensities adapted, by means of organs, for their peculiar wants and the rank which they are destined to hold in the scale of animated beings. That man, therefore, should not be wanting in the knowledge of that which will fit him also for his peculiar functions, duties, and destination, seems necessary to the consistency and harmony of the creation. Analogy strongly forces on our minds the consistent belief that all animals are destined to inherit and enjoy a future state of existence; but it is necessary to the happiness of man that he should be aware of it. All power and all knowledge imparted to creatures must emanate from the Creator; and what may only be called instinct, in the animal, may be designated by the word revelation, when applied to the more sublime conceptions of the human understading.

Phrenology has proved that the brain of man, and of other animals, is composed of a plurality of organs each having a separate function. When any of these organs are of great size and activity, the consequence is that the animal possesses the

instinctive genius which belongs thereto, in a high degree. But man has a suprior order of organs, and consequentaly of sentiments, supe- radded to those that belong to his animal nanare; such as Veneration, Hope; Supernaturality, and Ideality, which by their combined action, constitute a more perfect mind. And it seems possible that, in the minds of highly gifted individuals possessing these faculties in an inordinate degree, the great truths which we call religious dogmas may have been revealed. On this supposition, it would have been impossible to have imparted these doctrines to ordinary men, otherwise than by the help of those symbols which make up the metaphorical language of the ancient prophets, saints, and oriental writers in general. Some of the most learned of the Jewish rabbi have supposed, and with great probability, that from the degenerate nature of modern minds, the same comprehensive conceptions cannot now be entertained, which were possible to the Patriarchs; and that therefore the symbolical language of religion has become as necessary to express the great mysteries of divinity, as the signs. in algebra are to represent the powers of mechanics. The sensorium of man, as a thestre of knowledge, may be operated on in various ways, mediately or immediately, as the Deity my think fit. And the available truths so con

veyed would have the same value, whatever mode of hieroglyphic might be adopted to transmit them to the vulgar. I may here repeat what Ihave long ago published, and what Broughm in his Natural Theology seems to have adopted from me namely that the identical mind both of men and animals actually outlives the body even in this world, it may therefore be well supposed capable of union with another and more glorious organ of sensation in another world; in this case the trials in this life may fit the aptitudes of the mind for such a change, and explain in some measure how retributive justice may be accomplished by natural means. Whether the mind do or do not retain its memory of past event, its identity in still preserved, the reverse opinion being a mere blundering confusion of ideas: Locke led to this confuston, by his very absurd assertion that personal identity consisted in memory; for if this were true, loss of memory would he loss of self. The doctrine is, however, absurd; for if identity consisted in memory, a man would not be the same person at twenty years old as he was when an infant. Neither can identy consist iu the continuance of any visible bodily parts, as these are all changed by the wear and tear of the body, and are replaced by nutrtion. If identity consist neither in organs, nor in memory alone, it cannot consist iu both together; since we have

shewn that one is lost by time, and the other by absorption, in the term of a long life Are we not therefore justified in referring it to something else? Are we not justified, with all the sages ofantiquity, with the united fathers of the church, with the whole school of Christian philosophy, and with common sense and common language on our side, in asserting that the mind of every individual, in other words his moi, is a separate and permanently identical being, which though dependent here on certain organs for its sensations of the external world, may hereafter be united to yet other organs, and retain its identity when in relation to still more sublime and glorified objets ? Such reflections as these enable us to assert, without fear of contradiction, that the fundamental principle of all religions is in harmony with the best natural analogies, and is supported by the highest functions of the reasoning powers of man. Every body must feel the necessity, which is found to exist, that man shouid carry his hopes of happiness beyond the grave, in order to enjoy felicity, and consequently health also, in this present state of existence.For the brain and the stomach having a reciprocal action on each other, the emotions of the mind and the bodily sensations must necessarily correspond. Sudden grief will destroy appetite;

anxiety will vitiate the bile; and fear can stop the action of the heart: conversely, a bad stomach will render the spirits irritable; a torpid liver produce melancholy; and an irritable circulation enhance a startlish and timid state of the mind. On the contrary, the pleasurable sensations conduce to health, which, in its turn, helps to confer feelings of pleasure. Hence we see that when medicine has done her best, something is yet wanting to complete the well being of man ; and we find the succedaneum for all the imperfections of nosology to lie deep in the metaphysical science of mind.

Another remarkable thing is that when the mind of a thinking man begins to doubt of the great theologieal truths taught him in his infancy, he goes on with his sceptical enquiries till he is lost in the most absolute Pyrrhonism, when doubting every thing except his own sensations, heimagines himself a mere central monad amidst the surrounding scenery of passing shadows, and cannot prove the existence externally to himself, of a single sentient being, God or man, with whom to sympathize, on whom to exert his benevolence, et then, having no expectation of an eternal continuance even of his selfish gratifica. tions, he rests a solitary man of sorrows, having been deprived, by the loss of his faith of all the consolations of hope of and of charity also! And