the faculties, and provide materials, until the mind is sufficiently matured to deal with those higher principles of evidence, on which alone a true science of history, and every other department of human knowledge can be based.

It is not our province here however, to establish a philosophy of education; but to caution persons against the shallow pretence, that we have certainty and knowledge only in material things, while in fact our only certainty depends upon proper mental cultivation.

The life is more than meat, and the body is more than raiment; and the soul is more than the body.

But since amongst the other fallacies of sense, our world not only seems to have the sun and the whole visible heavens revolving round it, whilst it is only changing its own place :-since in addition to this fallacy by which this life and outward nature seem more real, than another life and the inward spirit, it may not be out of place to remove this impression if possible, by the aid of that philosophy which arises from and recognizes man's spiritual nature.

At any rate, the attempt however imperfect, will not displease those who would introduce man to a happiness suited to his dignity as "the offspring of God." And however the fine gold may become dim, the likeliest motive to recover its lustre, is the conviction of its value; which may both shew that it was intended to bear the image of God, and help to prepare it for its true impression and stamp of divinity-the "image and superscription" of the King of Kings.

It is confessed that this subject, being remote from the usual current of men's thoughts, will be difficult from its strangeness: but this should be no objection, since it occurs in the commencement of every study: and in general, what is easy may be held cheap, since every thing of value has its proportionate price.

It is on these accounts that in treating of such a subject, we need the fullest amount of candour and attention, in those we address, since it is not so easy to blend amusement with this enquiry as it may be in some others; nor is it so necessary, as those who are supposed likely to attend to such question, would rather be taught than amused: which latter is the proper play for those who have no serious work; and is suitable to such teachers as put smartness for solidity, and such enquirers as would rather laugh than learn.

In enquiring into mind and matter, the evidence, existence, and qualities of both, there are four points, which for the sake of distinctness though perhaps not at equal lengths, will demand our notice!

I. The general metaphysical way of arguing upon this subject.
II. The system of Idealism, as exhibited in Berkeley's view of material

existences.

III. The usual way of judging respecting the qualities of material objects, and distinguishing one from another-which is the province of the Sciences.

IV. To shew that mind is distinguished from matter, in the same way as one material object is distinguished from another material object only more clearly and fundamentally-which is one province of Philosophy.

I. The general metaphysical way of arguing upon this subject of mind and matter:-in which one sect asserts that matter is capable by arrangements and organization, of exhibiting mental properties; whilst the other sect affirms that this is impossible; and requires another kind of thing, to produce another kind of results.

Dr. Priestley maintained that "man does not consist of two substances essentially different from each other; but that the conscious principle, or what we generally term the soul, is merely a property resulting from such an organical structure as that of the brain." The relation of such a doctrine, to the religious questions of an intermediate state, the resurrection and a future life in general, we have nothing to do with here, since that is a department of theology; and we are considering the present question solely by the light of reason and philosophy; since it is from this light that some would examine theology itself: so that whatever arguments we adduce here, should be based on neutral grounds,—on the reason of the thing, as a strictly natural enquiry.

As a sufficient examination of Dr. Priestley's views, we shall adduce some observations from Mr. Belsham, who besides having a just reverence for the Doctor's scientific attainments, had also a general agreement with him, as to religious opinions. Mr. Belsham has written one Essay on this subject, in which he professes to state the arguments upon both sides.* The most considerable in favour of an immaterial principle of thought, and the one generally adopted by those who believe in this principle, is the following:-" that the principle of perception or consciousness, being in its own nature, a simple unextended power, must exist in a simple, unextended and indivisible substance; whereas the properties of extension and solidity are essential to matter, which therefore consists of separable, nay actually separate and distinct parts; and as the whole can contain no more than the sum or amount (and result) of the qualities in each of the parts; no system or organization of such parts of matter, can have perception; unless each part had perception: and since matter is infinitely divisible, (then each part would contain an infinite number of perceptions,) its own consciousness would be infinitely divisible; which is an absurdity. Or if matter consist of ultimate particles, (or atoms, which cannot be actually further divided,) and each possess a degree of perception, such an organization as the brain, must consist of a multitude of distinct and separate perceptions, ("formed into one by which every man is a thousand individuals, and so is not an individual at all, but is divided into a man of parts.)

But it is replied by materialists, that a unity of consciousness, or a feeling that we are ONE, is the result of a peculiar system, by which parts that have no perception in themselves, have perception when arranged together just as roundness "is a property belonging to a complete globe, of which the component parts are destitute :-a harpsichord possesses powers from the arrangement of the parts, specifically different from those which belong to the parts themselves."

On this argument it is observed, that these arrangements, are only so many different arrangements of figure, motion, &c., qualities of which each component part of these machines is possessed: and the power of "Essays Philosophical, Historical, and Literary." Published Anonymously, in two vols.

the whole is (nothing new, but) the result of the united powers of all the parts." "Figure, magnitude, and motion, are qualities inherent in matter, but these eternally varied, can produce only different combinations of figure magnitude and motion :" the roundness of the globe, may be called new, but is only a new position of each particle; and it is no really new quality that it stands in another place: whilst the whole figure is composed of the separate parts, arranged into another general form. Divide the globe, and you have two hemispheres; divide consciousness, and have you two half-consciousnesses?

Again of the harpsichord, this is only a new figure, producing a different succession of vibrations in the air, to which every particle contributes; whilst the music is in the mind-" a sensation of harmonic sounds." But from all the skilful arrangements of matter, no thought is produced in the matter arranged, but new figures and motions: "to affirm that perception can arise from a combination of impercipient principles, is as ridiculous as to affirm that a combination of the seven primary colours, with the four cardinal virtues, may form a planet; or, that an epic poem is composed of parallelograms, cones, and triangles:-an absurdity not less real, than that of the blind man, who thought that the idea of scarlet, resembled the sound of a trumpet.'

There is however one argument, apparently powerful, for a new set of properties, by a new mixture of substances, for instance in chemical affinity; where two substances may by coming into union, lose a poisonous property, and become useful to health or vice versa. As the metal arsenic is not at all poisonous in itself, but becomes poisonous when formed into arsenious acid by being mixed with the oxygen of the atmosphere that oxygen which is essential to life. Again in other changes, as brimstone and quicksilver, losing their properties by being united; and becoming formed into vermillion.

This is the nearest approach to making mind out of matter; though some people suspect that these chemical results are only chemical and not intelligent: and that whilst chemical properties may modify each other, still the consequence is only the result of the combined separate powers, by definite chemical action, producing a chemical effect: it would be a comical effect, if any mixture of ingredients should produce a philosopher: it would be a worthy experiment to this; it is beyond Dr. Priestley himself, who was no mean hand at natural experiments: whoever shall be successful in this line; may enquire of the new made philosopher, after the remaining secrets of nature. And indeed, we do not see the impossibility of the discovery, every anatomist, physiologist, and chemist, knows what brains are, or ought to do, if he have any: cannot he not therefore combine the same materials; and by the help of a complete skeleton, which he will clothe as per prescriptionem, fill up the skull, "pigeon egg of discretion," with the wondrous combination, and pouring in a little mixture of animal spirits, with the etherial tincture of nervous energy,-set the whole machine a-going, so as to be even better than Martinus Scriblerus's "wood and leather man," who could "reason as well as most country parsons?"

When the feat of combination and chemical affinity is performed, we Essays, xix, and xxv.

recommend the fortunate fabricator, to send the prodigy to the museum of the author of "the Vestiges of Creation."

We cannot say unto this specimen of humanity, "poor soul," nor alas, poor ghost," for there is not even the ghost of a soul: 66 they deck it with silver and with gold; they fasten it with nails and with hammers, that it move not." And yet there is no need for this precaution, for though these creations are "upright as the palm tree, they speak not; they must needs be borne, because they CANNOT GO—they cannot do evil, neither also is it in them to do good"-(Jer. x. 4, 5.) "Their idols are silver and gold, the work of men's hands; they have mouths but they speak not: eyes have they, but they see not:-feet have they, but they walk not;-they that make them are like unto them, so is every one that trusteth in them."-(Ps. cxv. 4—8.)

Men may make a calf, but they cannot even teach it to "low,”—the only lesson these inferior creators are apt to teach."

REVIEWS AND CRITICISMS.

"The Fear of Death; or, why should an Atheist fear to die." By S. WILLIAMS.

"The Creed of Error; in reply to Holyoake's' Logic of Death." Partridge and Oakey, Paternoster-row. These two Tracts are by the same hand; and do great credit to the Author; who is we believe a London City Missionary: we want such men in such a position; with an of these, we need fear neither the Priesthood of superstition nor of Infidelity. We recommend these tracts for circulation.

army

"The Logic of Life; in reply to Holyoake's Logic of Death." William Horsell, Aldine Chambers, Paternoster-row. A most desirable production, by a working man;-J. HARRISON, of Newcastle. It is a small tract.

"Political Monopoly hostile to the Spirit of Christianity." Norwich Operative. Jarrold and Sons, St. Paul's Church-yard. the true line; working men, finding their liberty in the Bible.

By a This is

"Protestant Priestism: a Lecture." By Henry MORE. Jarrold, St. Paul's Church-yard. A very valuable and instructive threepenny Pamphlet.

I.

"PROVE ALL THINGS; HOLD FAST THAT WHICH IS GOOD." 1 Thess. v. 21.

REASON, NOT RATIONALISM; OR TRUE METHODS OF EXAMINING THE BIBLE.

We are furnished in the early history of Christianity, with an example of candid and independent enquiry; and this is not only commended, but left on record for our imitation. Respecting the Bereans we are told "These were more noble than those of Thessolonica, in that they received the word in all readiness of mind, and searched the Scriptures daily, whether those things were so."-(Acts xvii. 11.)

Paul and Silus, having been persecuted in one city, fled into another; not merely to avoid persecution, though this is proper, when our witnessing for the truth is of no advantage to the truth, but only an injury to us; and when we can do more good, in another sphere: and hence these men fled, not from cowardice, but that the work which they could not do in one place, might be done in another. And here we are instructed, not only by what the Apostles directly taught, but by the example of those to whom they addressed themselves. From those of Thessolonica, we are warned against prejudice, apathy or fanaticism in rejecting the truth : whilst in the Bereans, we have an example of candour and reasonable enquiry.

The term "noble," in our language, like that which corresponds to it in the Greek, (of the N. T.) stands originally for high birth; but also has a common secondary meaning, of honourable or worthy: just as we speak of a nobleman, which is not necessarily the same as a noble man. It was the character and not the rank, which called forth the commendation in our text.

Dr. Bloomfield, in his Notes on the N. T. leans to the idea of station, as primarily referred to: it does not he says, mean strictly "noble, (for the men were probably tradesmen) but rather the better sort of people, the more respectable :" which he adds, " may include the sense of candid, and well disposed; since it is observable, that the better or more respectable class of persons, are usually more disposed to a calm and rational investigation of truth, than those of the inferior and less reflecting multitude."* Whether these distinctions between classes of men,—true nobleness being commensurate with rank,—whether this be true or false, it is at least invidious, and not like a gospel speculation.

* Rev. S. T. Blomfield, on N. T. Acts xvii. 11. Greek text with English Notes.