"What we call ex

a consequent. ertion, in our bodily operations, is nothing more, as we have seen, than the subsequence of muscular motion to the feeling which we denominate desire or will." p. 83. In our view, mental exertion is the immediate antecedent to, and cause of muscular motion. Of this mental exertion we are conscious; and therefore must know that it exists. Bodily exertion is the effect of some mental exertion to produce it: but bodily motion is called exertion only when it is of some continuance, and is the result of volition. Unintentional bodily motion is never dignified as exertion.

To extend his work of simplification, Dr. B. tells us, that to "term matter inert, as if capable only of continuing changes, and to distinguish mind as alone active, and capable of beginning changes," is setting up

a very false distinction." p. 93. "If mind often act [acts] upon matter, as often does matter act upon mind; and though matter cannot begin a change, of itself, when all the preceding circumstances have continued the same, as little, when all the preceding circumstances con. tinue the same, is such a change possible in mind. It does not perceive, without the occurrence of an object to be perceived, nor will, without the suggestion of some object of desire.” p. 95. If there is no such thing as activity, efficiency, energy, exertion, power of producing effects, in any substance, then all may be called inert; and mind will be as deserving of the attribute as any lump of matter: but the observation and experience of mankind have ever taught them, that matter never acts without being acted upon; and that it never of itself produces any effect. If not first acted upon by some intelligent agent, every portion, with which we are acquainted, is seen to remain without change. We shall not deny, "that certain changes of mind invariably precede certain other changes of mind, and certain changes of matter certain other

changes of matter, and also that certain changes of mind invariably precede certain changes of matter, and certain changes of matter invariably precede certain changes of mind." p. 95. This is all true: but matter, before it acts upon matter, must first be put into a proper situation, and in some way be acted upon by some intelligent agent. Before matter can act upon mind, it must have been brought into the requisite state in some organized body. When the mind perceives an external object, through any of the five bodily organs of sense, we cannot admit that the external object acts upon the mind; for, in perceiving the mind performs a mental operation, which terminates on the external object. We add, that there may be a train of mental operations, or changes in the mind, which arise only in a given order, and yet no one of these operations may be the cause of the one immediately sequent. The mind by its inherent faculties causes each operation, yet only in a certain relative order.

His definition of power, Dr. B. judges to be as applicable to the Deity as any other being. "In that great system which we call the universe, all things are what they are, in consequence of his primary will." p. 105. "We consider only his will as the direct antecedent of those glorious effects, which the universe displays. The power of God is not any thing different from God, but is the Almighty himself, willing whatever seems to him good, and creating, or altering, by his very will to create or alter." p. 126. "When we analyze those great but obscure conceptions, which rise in our mind while we attempt to think of the creation of things, we feel that it is still only a sequence of events which we are considering, though of events the magnitude of which allows us no comparison, because it has nothing in common with those earthly changes, which fall beneath our view. do not imagine any thing existing intermediately, and binding as it were the will of the Omnipotent Creator

We

to the things which are bursting on our gaze; we conceive only the divine will itself, as if made visible to our imagination, and all nature at the very moment rising around." p. 128. "In our highest contemplation of his power, we believe only, that,, when he willed creation, a world arose, and that, in all future time, a similar volition will be followed by the rise of whatever he may will to exist-that his will to destroy any of his works, will be in like manner followed by its non-existence-and his will to vary the course of things, by miraculous appearances. This will is the only necessary previous change; and that Being has almighty power, whose every will is immediately and invariably followed by the existence of its object." p. 132.

The

In opposition to these statements we make some, which we are persuaded will better accord with the judgment of our fellow men. power of God is one thing; and God himself another. The Almighty wills to do, whatever seems to him good; and performs what he wills. His willing to create the worlds was one act of the divine mind; and his actually producing them another, resulting from the former.

We have now presented to our readers the substance of Dr. Brown's theory; and it appears, from it, that there is, strictly speaking, no such thing as creation, or causation, or efficiency, or cause, or effect; but that all things which exist are connected in certain trains of being, from the will of God down to the last change which will ever take place. The will of God he makes the first antecedent, and the existence of all substances the first sequent; and from these substances hang down innumerable chains of antecedents and sequents; no one of which does any thing more towards producing its immediate sequent, than merely to exist as its invariable antecedent in all similar circumstances.

In this manner he would banish all notions of ability, power, energy, VOL. I.

causation and creation, because he was not so happy as to light on any definition of power, which would allow power to have any being. Still, all men conceive of power; and all believe that it implies more than invariable priority to some sequence.

What, then, is power? It is not a substance, strictly speaking, whether mental or spiritual: although the term is frequently applied to the wedge, the axle, the pulley, and to various faculties both of body and mind, because their existence is essential to the power of producing the operations appropriate to those faculties. Again, power is not any distinct operation of any faculty of body or of mind. What then is it? Nothing? or something? Dr. Brown comes near to the truth, when in Part II, he endeavours to show the sources of illusion on this subject. He says, 66 we know that power is always a relative term, applicable to a substance, only in the particular circumstances in which a change of some sort is uniformly consequent.” p. 178. "Power, then is not something latent in substances, that exists whether exercised or not. There is, strictly, no power that is not exerted." p. 176. "In the intervals of what is termed exertion, there is truly, as I have said, no power, if the meaning of that word be accurately considered; for in these particular circumstances, there is no change, nor tendency to change, in any thing, and therefore no relation of antecedence to change:-the circumstances have not occurred, which are requisite to constitute the state of efficiency; and if these never were to occur, the substance of which we speak would remain for ever powerless. The power, in short, is wholly contingent on certain circumstances, beginning with them, continuing with them, ceasing with them." p.168. "A man, who has no desire of speaking [or rather, no will to speak,] has truly, if we are to express ourselves with strict philosophic precision, no power of speaking, as long as the mind continues in that state." p. 462. 3 S

These extracts are all true; but they do not contain the whole truth.

To follow Dr. Brown any further, and to quote any more assertions would be tedious and unprofitable. We shall conclude this article with three sentences, on the subject of power.

The word is an abstract relative term.

It always relates to some effect: and it includes the actual existence of every thing essential to the production of the effect, to which it relates.

Where any thing is wanting to the existence of any contemplated effect, there is not power then in existence, to produce that effect.

E. S. E.

Conversations on the Bible: by a Lady of Philadelphia. Second edition, enlarged and improved, in two volumes. Published by Harrison Hall, for the Author, at the Port Folio Office. Philadelphia, 1821.

Every judicious attempt to render the study of the sacred scriptures easy and attractive to young people, deserves to be noticed and encouraged by the Christian community. The Bible is acknowledged by all Christians, to be incomparably the best of books. It comprises the law of our duty, and furnishes a well-authenticated history of the providence and grace of God towards the human family; and, as we would bring up our children in the nurture and admonition of the Lord, we must endeavour to make them acquainted, betimes, with this blessed book. In this arduous undertaking, patience and perseverance are indispensable. We must give line upon line, and precept upon precept; here a little, and there a little. The method which we may adopt, however, in prosecuting this labour of love, will be found, by experience, to be a matter of some importance. The more fa

Nov.

miliar and easy the manner, and the more of entertainment we can afford, in connexion with instruction, the more likely we shall be to gain attention and secure success. In this respect, these "Conversations" are conducted with admirable skill. The mother is, as she ought to be, the chief speaker, while the children propose their inquiries, and make their short observations, not only with perfect freedom, but with that eagerness which is natural to youthful curiosity thoroughly awakened.

How usefully might parents, who are disposed to teach their children and domestics the things of religion, spend their Sabbath evenings, in such conversations as are contained in these little volumes!

The author has confined herself to the Old Testament. We could wish she might receive sufficient encouragement to induce her to extend her labours through the New Testament, at least to the end of the Acts of the Apostles. But a knowledge of the former is indispensable to a right understanding of the latter; and, therefore, should the work be extended no further, it is a valuable accession to the means with which our country is blessed, for the moral and religious improvement of the rising generation.

The principal design of the work is to give a connected view of the most important historical facts recorded in the Old Testament; yet it contains many happy illustrations of difficult passages, interspersed with practical observations of excellent tendency. The following remarks, on Saul's consulting the witch of Endor, will show something of the author's style and manner:

"That the unprincipled persons called witches, and wizards, and necromancers, and magicians, and so on, were the agents of Satan, and influenced by him in their pernicious practices, is a defensible opinion: for we must surrender the testimony of holy writ before we can deny that Satan is permitted to exercise a limited degree of dominion over this world. But we

have the consolation also to know, that it is abridged under the gracious reign of the Messiah. The titles by which our great enemy is distinguished, such as, the prince of this world, the prince of darkness, the prince of the power of the air, &c., are indicative of some species of authority: nor is any thing more certain than the existence of a most deplorable disease in the early days of Christianity, which was ascribed to his taking entire possession of the afflicted party. Many instances, as you know, are related in the gospels, of the removal of this malady by the simple command of the Saviour." vol. ii. p. 65.

The chapter on Prophecy is judicious, and well calculated to promote a taste for reading the sublime and interesting writings of those ancient seers, who spake of future and far distant events, as they were moved by the Holy Ghost.

The author of these Biblical Conversations is a lady of respectability in the communion of the Presbyterian church; and she has certainly manifested, in the work before us, a commendable measure of zeal for the promotion of revealed truth, by furnishing, within a moderate compass, a valuable amount of useful and entertaining matter, derived, chiefly, from that holy book, which constitutes the only infallible rule of faith and practice. The writer of this short notice, after perusing these 66 Conversations" with some

sippi, Mr. WILLIAM HASLETT, late a merchant of this city.

Mr. Haslett was a native of Ireland, but early in life emigrated to this country, which he adopted as his own, and became completely naturalized; not as it regards civil privileges only, but also as to his feelings and attachments. It is not proposed, in these remarks, to enter into any detail of the events of his life, but to give a short sketch of his character.

Mr. Haslett was endowed with a vigorous intellect; his judgment was sound and discriminating; his memory retentive, and his fancy lively. He had not, indeed, enjoyed the advantages of a liberal education, but his mind was cultivated, and strengthened by reading, by reflection, and by an acquaintance with the world. In the transaction of business he was prompt, methodical, and decisive. He had a strong predilection for the shipping business; and in the prosecution of this branch of commerce, he manifested considerable sagacity and energy. His principal defect, perhaps, was, that he was too bold in his enterprises. As long, however, as our trade was unembarrassed, his success was rapid, and uninterrupted.

As an officer of the church, Mr. Haslett displayed no common talents. He was independent and firm in forming and maintaining his own opinions: but respectful and conciliatory towards those with whom he acted. In all deliberative bodies to which he at any time belonged, the weight of his influence was felt, and the benefit of his counsels perceived. Few laymen, in our country, were better acquainted with ecclesiastical law; and none, perhaps, has exhibited more skill and address, in the management of a perplexed and difficult cause. It is far from the intention of the writer of these remarks, to revive those feelings which unhappily prevailed, during the lengthened contest be

tween the Session and the majority of the people of the Third Presbyterian Church in this city, and which are now, happily, almost buried in oblivion. On the merits of that dispute no opinion shall be expressed; but it is right to state, that in this whole affair, Mr. Haslett, however calumniated by some, acted in the most conscientious manner, and from the purest motives; pursuing steadily that course, which, in his deliberate judgment, tended to the peace and prosperity of the society over which he had been appointed a ruler. And that he sustained his cause with uncommon ability in all the ecclesiastical courts before which it was brought, will be granted, I suppose, by those who differ most from him in opinion.

But Mr. Haslett was still more distinguished by the qualities of his heart than of his head. He was in an eminent degree susceptible of the emotions of sincere and constant friendship; and it was his felicity, during his life, to number in the list of his friends many excellent and distinguished persons, both of the clergy and laity. In this delicate, but delightful species of social intercourse, he conducted himself with fidelity, candour, cordiality, and constancy. No man, that I have known, seemed to set a higher value on genuine friendship, or to relish its pleasures more sensibly. To envy, vanity, and suspicion, he seemed to be a stranger; and in his intercourse with friends, there was uniformly manifested so much hearty good-will, so much sincerity, and so much innocent cheerfulness, that whatever might be their station or talents, they were always fond of his society. Indeed, few men possessed the faculty of pleasing conversation in a higher degree; there was in it a pleasant vein of wit, or rather an unexpected turn of thought, without any mixture of sarcasm or severity, which gave a zest to sayings otherwise not remarkable.

Mr. Haslett was peculiarly what may be called a domestic man.' In the bosom of his family he was truly at home. Blessed with a numerous, healthy, and promising family of children, who, like olive plants encircled his board, he seemed, when the business of the day was over, to find in this little circle, with the company of a few choice friends, exquisite pleasure. His attachment to his family was evident and strong: as a husband he was affectionate and respectful; as a father kind and indulgent.

The brightest trait in Mr. Haslett's character, however, was his deep and unaffected piety. He had received in his father's house a religious education; and before he became the subject of efficacious grace, was moral and amiable in his deportment; but when it pleased a gracious God to open his eyes, his conviction of his sinful and miserable condition was deep and severe. For some months he went mourning under a sense of his guilt, with his head bowed down like the bulrush; but when Christ was revealed, his deliverance was sudden and great. Assurance of acceptance accompanied the first exercise of saving faith. He found peace and joy in believing. And the comfort now received was not transient, but in its continuance bore some proportion to the protracted length of his previous distress. Indeed, it is not known that he was ever afterwards much perplexed with distressing doubts respecting his justification. His religious exercises, however, were subject, in other respects, to as great vicissitudes as most others. He was accustomed to exercise uncommon vigilance over his own heart, and had a deep insight into the corrupt fountain from which all evil proceeds. His knowledge of experimental religion was uncommon: the distinguishing evidences of genuine piety he had diligently studied. Much of his reading was of authors whose writings were of the