I, perhaps, cannot too frequently repeat, that I am as far from asserting the materiality of the soul,-(as far from proclaiming it to others, or pronouncing it to myself,)—as I am from admitting that its immateriality has been,—or to that intellect which we possess on this side of the grave, is likely to be proved. As little do I expect that it will be proved to be material. I protest against the discussion of the question, (material or

ἅμα ἀγαθή τε ἐστι καὶ κακὴ, οὐδ ̓ ἅμα καλῶν τε καὶ αἰσχε ρῶν ἔργων ἐρᾷ, καὶ ταὐτὰ ἅμα βούλεταί τε καὶ οὐ βούλεται πράττειν· αλλὰ δῆλον ὅτι δύο ἐστὸν ψυχὰ, καὶ ὅταν μὲν ἡ ἀγαθὴ κρατῇ, τὰ καλὰ πράττεται· ὅταν δὲ ἡ πονηρά, τὰ αἰσχρὰ ἐπιχειρεῖται.

ΕΚ ΤΗΣ ΚΥΡΟΥ ΠΑΙΔΕΙΑΣ.

of these δύο ψυχά, was one ψυχη, and the other πνευμα ; This latter (μ) appears to be a sort of generic term. Thus, in Plutarch's Life of the younger Cato, c. 68, we find it to signify the breath of man, and in c. 70, the wind that heaves the ocean. With the addition of ἅγιον, it expresses the Third Person of the Holy Trinity. The word seems to mean Spirit generally; and of how sacred a nature Spirit may be, we learn from the text which informs us, that "God is a Spirit."-The consistence and harmonious congruity, which will be found in the Sacred Records, even where conversant about matters beyond our comprehension,-is wonderful; and amongst the criteria of their truth. Thus, when the Holy Spirit descended upon the Apostles, (Acts, ii. 2, 3, 4.) "Suddenly there came a "sound from heaven, as of a rushing mighty wind; and it filled all the "house where they were sitting;-and there appeared unto them cloven "tongues, like as of fire," (considered by some, as a modification of äerial substance,)" and it sat upon each of them; and they were all filled with the "Holy Ghost."-God originally breathed into the nostrils of Man the breath of life, (πvevμa,) and Man, in consequence, became a living soul. Neither would the life, so inspired, have terminated, if Disobedience had not brought death into the world.'-When the Holy Spirit, (purchased by the obedient sacrifice of our Lord and Saviour,) filled' Man again,—was this a re-inspiration of the breath of a Life, purely and indestructibly immortal, in those on whom it was bestowed ;-not, like that of the first Adam, liable to forfeiture and loss? The wind (To súμa) bloweth where it listeth; & cet. So is every one that is born of the Spirit: ('n ToŨ TVεÚμATOS.) Words of our Saviour. John, iii. 8.-That dreams may be (or may have been) warning, and of divine origin, appears from Matthew, i. 20, 21.

I believe there is extant a Hebrew Gospel of St. Matthew. I should like to know whether, in it, the same word is used to signify wind and spirit; and whether that word is WE.

immaterial?) as unnecessary, hazardous, and in its possible consequences, profane. Unnecessary, towards proving that immortality of human soul, of which the Holy Scriptures have assured us : hazardous and profane, because, in the pursuit of this discussion, our "erring Reason "* might betray us into a distrust of scriptural assurance.-I even go the length of saying, that though we confine ourselves within the mere rational powers and province, and derive no aid from Revelation, still neither Reason nor Experience will warrant our sublunary intellect in pronouncing that immortal is necessarily,—and as it were, argumentatively, more connected with immaterial than with material.

I go the length of Locke.

With him I refuse presumptuously to set limits to the power of God,-by doubting whether matter could acquire any faculties, which it was the Divine Will of the Creator-that it should put on.-And thus I answer a pert question (included in a rude and traducing criticism) lately asked me by one who describes himself as a Master of Arts. His question is, why I inscribed the Second Dialogue to Locke.

N.

METAPHYSIC RAMBLES; STROLL THE SECOND.

Baron Smith, under his nom de guerre, Warner Christian Search, has directed more of the public attention to the "im

* Pope.

↑ Having first misrepresented (perhaps from having misconceived them) my arguments and assertions, he proceeds to bestow upon them the epithets of "revolting, and unchristian."-A Terræ filius, at Oxford, is recorded to have, i' th' olden time, once addressed certain of its graduates as follows: "Vos, O Doctores, siue doctrinâ, Magistri artium, sine artibus, Baccalaurei, bacalo quam lauro digniores."

material" controversy, than the question is worth. While we admire his playful wit-his refined taste and his great variety of fanciful illustrations, we cannot but regret that such treasures are wasted on the most profitless question that ever employed "the laborious idleness" of metaphysicians.

From the Athenæum.

The above extract from The Athenæum is complimentary, in a degree beyond the claims or merits of the little work which it criticises. It is true, the compliment is paid to Baron Smith; but being rendered to him, on the supposition of his being the author, Warner Search takes the liberty of appropriating it to himself. May he not venture to surmise, that the obliging Critic, who describes him so favourably, has ceased to consider him as "a quaint humourist," of the Burton school? (see Article D, in this Appendix.)—But who, I would ask the Editor of the Athenæum,-who began "the immaterial controversy ?"—Who first "directed to it, more of the public attention, than the question was worth?"—Was it not Lord Brougham?—And has the Athenæum censured the waste, upon "a profitless inquiry," of the "treasures" of his Lordship's mind?-Again, Warner Search has not even joined in the inquiry thus rashly challenged. On the contrary, the jet of his little volumes is, to dissuade from such discussions, as at once "profitless," and unavailing.-But is it, he would ask, a quite unprofitable undertaking, to recall to Revelation, from what Milton has described as “vain wisdom, and false philosophy," and to protest against discussions, which leave the Sacred Scriptures in abeyance, and of which the result may

66

Even assuming, for argument, that Search is but a nom de guerre, is it fair, or according to the laws or practice of literary courtesy, not

conflict with what the Divine Authority of those Scriptures has affirmed ? This was the attempt, in which Warner Search, with good intentions, but probably inadequate powers, engaged.

0.

With reference to Dialogue 1, p. 120, 121. Dial, 2, p. 35, 41, and Dial. 3. p. 32, 37.

Plutarch states the following circumstance to have occurred, just before the assassination of Cicero-Ta dè nogánwr oi

δὲ καταβὰς ἐπὶ τὸ κλινίδιον, ἐγκεκαλυμμένου του Κικέρωνος, ἀπῆγε

(Life of Cicero, c. 47. This was at the villa where Cicero had stopped, and lain down, to procure a little rest. The ominous birds had followed him from the vessel, where, perching on the yards, their presence, and their clamours, had dissuaded this persecuted man from pursuing his intended voyage. The passage which I have just given part of, from the original, Ricard thus translates-" Ciceron, apres être de'barqué, entra dans sa maison, et se coucha pour prendre du "repos: mais la plupart de ces corbeaux, étant venus se poser "sur la fenêtre de sa chambre, jetaient des cris effrayants. I "y en eut un, qui, volant sur son lit, retira, avec son bec, le "pan de la robe, dont Ciceron s'etait couvert le visage. A "cette vùe, ses domestiques se reprochèrent leur lâcheté. "Attendrons nous,' disaient ils, d'être ici les témoins du "meurtre de notre maitre, lorsque des animaux même, touchés

only to thrust it aside, but to substitute the name of another, without the assent of that other?

"du sort indigne qu'il éprouve, viennent à son secours ; et "veillent au soin de ses jours?* Ils étaient à peine sortis, que "les meurtriers arrivèrent," & cet.

P.

(With reference to passages in page 79.)

Indeed

"Art is Man's nature."-So says Mr. Burke,† in an aphorism, as densely laconic, as it is profoundly true. never, perhaps, has more of important truth been compressed into a sentence of but four short words. They contain an answer to the flippant pseudo-philosophy of those expressions, "Man was his high and only title," made use of by Paine, in his "Rights of Man;" and which I have parodied into “Water was its high and only title."

Adam "came from the hands of his Maker," already cultivated and improved; or speedily became so, under divine instruction; and probably in some degree, and on some points, inspiration. § Therefore it is not in our great forefather, that we are to look for "Man," as Paine conceives him to have "come from the hands of his Maker." The image to which this writer calls upon us to assimilate ourselves, is to be found wallowing amongst the hottentots, or "shivering"

in climes beyond the solar road;

Where shaggy forms o'er ice-built mountains roam :}{

* Having said this, they placed him in a litter, and proceeded with it towards the sea.

+ In, I believe, his Reflections on the French Revolution.

The words of Paine. He was also the author of that infidel work,

The Age of Reason.

As, for example, perhaps, in the case of language.

|| Gray.