Matter is divisible; but the soul is one entire being, and cannot be separated into distinct portions: matter is naturally inert; but the mind is all activity; and in one moment, can despatch a thought to the highest heavens, or down to the depths of hell; to the circumference of the earth, or the uttermost parts of the sea; to time past, from the beginning of the creation; or future time, to the end of all things terrestrial; from inferior creatures, to man; from man, to angels; and from angels, to God.

For

In the language of a masterly reasoner, on this subject, we may observe, 'That the soul cannot possibly be material, is demonstrable from the single consideration of bare sense or consciousness. matter being a divisible substance, consisting always of separable, nay of actually separate and distinct parts, it is plain that unless it were essentially conscious, in which case every particle of matter must consist of innumerable separate and distinct consciousnesses, no system of it, in any possible composition or division, can be an individual conscious being. For, suppose three or four hundred particles of matter, at a mile, or any given distance, one from another, is it possible that all these separate parts should in that state be one individual conscious being? Suppose, then, all these particles brought together into one system, so as to touch one another, will they thereby, or by any motion or composition whatsoever, become one whit less truly distinct beings than they were when at the greatest distance? How, then, can their being disposed in any possible system make them one individual conscious being?

If you will suppose God by his infinite power superadding consciousness to the united particles, yet still these particles being really and necessarily as distinct beings as ever, cannot be themselves the subject in which that individual consciousness inheres; but the consciousness can only be superadded by the addition of something, which in all the particles must still itself be but one individual being. The soul, therefore,

whose power of thinking is undeniably one individual consciousness, cannot possibly be a material substance.'

The

Our bodies are capable of being measured in length, breadth, and thickness; but it would be absurd to talk of taking dimensions of the soul by inches, feet, and yards. There can be no such thing as the half, the third, or the twentieth part of an idea, as there may be of any portion of matter: and as to form or figure, who would ever speak of thought, as being round, or angular, spherical, cubical, or cylindrical? powers of the body and the mind are totally distinct in their natures, and capable of existing apart: therefore, the spirit returns to God at its separation from its earthly abode, and stands before Him as a righteous judge; and then, woe unto that soul which has not repented of her sins, fled unto Jesus Christ for salvation, and been made meet to dwell with saints and angels in glory;-hell will be her eternal dwellingplace, and anguish her everlasting companion.

When I consider the absurdities, the gloom, and the subterfuges of SCEPTICISM, I am reminded of the expressive language of an Apocryphal book.

For the thoughts of mortal men are miserable, and our devices are but uncertain. For the corruptible body presseth down the soul, and the earthly tabernacle weigheth down the mind that museth upon many things. And hardly do we guess aright at things that are upon earth, and with labour do we find the things that are before us: but the things that are in heaven, who hath searched out? And thy counsel, who hath known, except thou give wisdom, and send thy Holy Spirit from above?'

Upon the principles of Materialism and Infidelity,—

All is delusion; nature is wrapp'd up

In tenfold night, from reason's keenest eye;
There's no consistence, meaning, plan, nor end.
In all beneath the sun, in all above,

As far as man can penetrate.'

But turn a moment from the cold atmosphere, the dark regions, the turbulent emotions, and all the com

fortless dogmas of Scepticism, to the hopes and enjoyments of Christianity;-there we have a system evidently intended -

"To lift us from this abject to sublime;
This flux, to permanent; this dark, to day;
This foul, to pure: this turbid, to serene,
This mean, to mighty!

Wheree'er I turn, new proofs pour in upon me!
How happily this wondrous view supports
My former argument! how strongly strikes
Immortal life's full demonstration here!'

London, September 3rd, 1823.

T. W.

WITNESSES TO THE TRUTH OF CHRISTIANITY. No. 6.

The collection of tracts which we call, from their excellence, the Scriptures, contain, independently of a divine origin, more true sublimity, more exquisite beauty, purer morality, more important history, and finer strains both of poetry and eloquence, than could be collected within the same compass, from all other books that were ever composed in any age or in any idiom. SIR WILLIAM JONES.

REVIEWS OF THE LAST MONTH.

THE MONTHLY REVIEW notices but one religious work, RICHARDS's Welsh Non-conformist's Memorial, which it commends; as also, the notes and observations of Dr. Evans.

THE BRITISH CRITIC opens with Port's Discourses on the Rule of Life, with reference to Things present, and Things future, which are commended.-It notices

BARNETT'S Memoirs, from which it selects whatever may tend to throw discredit upon the Dissenting body, a mode of attack rather ungentlemanly, and not quite Christian. The name of Matthew Wilks is substituted for that of Mark, a proof that the work has been very hastily run over to gather not the best, but the worst which it contains. We could furnish the editor with an immense heap of such stories, both relating to Clergy and Dissenters, which would be nice nuts for Infidels to crack but we leave it to such to find out where they are to be gathered. The Church, in its present state, as well as the world, has enough that is bad in it floating on its surface, without dragging to rake up the filth that lies at its bottom.-The Twelfth Annual Report of the National Society.-LEWIN'S Sermon, preached in consequence of his Majesty's Letter.-And a Sermon, in Behalf of the National Schools, by A MINISTER OF THE ESTABLISHMENT, are noticed together. The only end answered in the review is to commend the National Schools. According to the last report, these contain 323,555 scholars, and about two thirds of these scholars are instructed in school rooms, which have been erected or enlarged by the assistance of the society's grants. For another sum of 40,000l. it is supposed, that there will be an addition of 200,000 more children, and the reviewer thinks that not more are destitute of education, though Mr. Brougham asserted there were three millions. We should think, from the attention he has given to the subject, and from a glance at our village population, and their neglected state, that Mr. Brougham is much nearer the mark than the reviewer.-IRVING'S Oracles of God, and Farewell Discourse, at Glasgow, afford opportunity to vent a little splenetic satire on this distinguished preacher, who is envied by a host of pigmies who cannot attain his height. Having described, in language, which applied to multitudes of other names would be just, the sleepy state of the people under sleepy preachers, the reviewer says, 'In such a state of "palpable obscure" was our wretched country, when, in a moment, darts

from the north, a comet-bursting-blazing-singeing -scorching-every heart is beating, and every eye is straining to catch but a glimpse of its most terrific tail. All London is frantic with curiosity. Saints and sinners, jew brokers and blasphemers, ministers and radicals, blacks and blues, are all jostling, and screwing, and squeezing together, to secure but standing room at the shew. Almacks is adjourned to the Caledonian Kirk, and Hyde Park to Hatton Garden; carriages rolling, coachmen swearing, ladies screeching, and gentlemen challenging,—all on the Sabbath day-these are the triumphs of Mr. Irving, and these are the fruits of his high-wrought rhetoric. But may not we old-fashioned creatures, we dowagers in theology, be suspected of a little envy of a little jealousy on the appearance of this brilliant and fascinating beauty? Are we not proceeding in perfect spite to pull to pieces the charms which have captivated the gay world? Be it so-The malignity of the old is at least a sentinel upon the chastity of the young; and the school for scandal, by the terror which it strikes, becomes a school for virtues. If by their wholesome severity, meritricious habits shall have been detected and exposed, the tabbies, whether social or ecclesiastical, will not have scratched in vain. It may not be a preacher's fault, that he is popular; but it will be his fault if he continues long so. What go these motley multitudes to hear? the Gospel? If the Gospel were preached in Christian simplicity and truth, not one soul of them all would be there to hear it. They come not to be taught, but to be tickled; they come not to purify their hearts, but to pamper their imaginations-to gratify an idle, selfish, and unholy appetite for high-seasoned rhapsody-and what they seek they find.'-Thus proceeds the BRITISH CRITIC; but after this, it is not easy to bring our minds to expect any thing like impartiality. We must leave the reviewer to settle his own accounts with Lord Bexley and Mr. Canning, and the Attorney General, &c. for attending to pamper their imaginations,' and 'to gratify an idle, selfish, and unholy appetite for high