unity, Nothing exists but as it is perceived. The difference is merely nominal between those two classes of thought, which are vulgarly distinguished by the names of ideas and of external objects. Pursuing the same thread of reasoning, the existence of distinct individual minds, similar to that which is employed in now questioning its own nature, is likewise found to be a delusion. The words I, you, they, are not signs of any actual difference subsisting between the assemblage of thoughts thus indicated, but are merely marks employed to denote the different modifications of the one mind.

Let it not be supposed that this doctrine conducts to the monstrous presumption that I, the person who now write and think, am that one mind. I am but a portion of it. The words I, and you, and they are grammatical devices invented simply for arrangement, and totally devoid of the intense and exclusive sense usually attached to them. It is difficult to find terms adequate to express so subtle a conception as that to which the Intellectual Philosophy has conducted us. We are on that verge where words abandon us, and what wonder if we grow dizzy to look down the dark abyss of how little we know !

The relations of things remain unchanged, by whatever system. By the word things is to be understood any object of thought, that is, any thought upon which any other thought is employed, with an apprehension of distinction. The relations of these remain unchanged; and such is the material of our knowledge.

What is the cause of life? that is, how was it produced, or what agencies distinct from life have acted or act upon life? All recorded generations of mankind have wearily busied themselves in inventing answers to this question; and the result has been,—Religion. Yet, that the basis of all things cannot be, as the popular philosophy alleges, mind, is sufficiently evident. Mind,

as far as we have any experience of its properties, and beyond that experience how vain is argument! cannot create, it can only perceive. It is said also to be the cause. But cause is only a word expressing a certain state of the human mind with regard to the manner in which two thoughts are apprehended to be related to each other. If any one desires to know how unsatisfactorily the popular philosophy employs itself upon this great question, they need only impartially reflect upon the manner in which thoughts develop themselves in their minds. It is infinitely improbable that the cause of mind, that is, of existence, is similar to mind.

ON A FUTURE STATE.

T has been the persuasion of an immense majority of human beings in all ages and nations that we continue to live after death,—that apparent termination of all the functions of sensitive and intellectual existence. Nor has mankind been contented with supposing that species of existence which some philosophers have asserted; namely, the resolution of the component parts of the mechanism of a living being into its elements, and the impossibility of the minutest particle of these sustaining the smallest diminution. They have clung to the idea that sensibility and thought, which they have distinguished from the objects of it, under the several names of spirit and matter, is, in its own nature, less susceptible of division and decay, and that, when the body is resolved into its elements, the principle which animated it will remain perpetual and unchanged. Some philosophers-and those to whom we are indebted for the most stupendous discoveries in physical science, suppose, on the other hand, that intelligence is the mere result of certain combinations among the particles of its objects; and those among them who believe that we live after death, recur to the interposition of a supernatural power, which shall overcome the tendency inherent in all material combinations, to dissipate and be absorbed into other forms.

Let us trace the reasonings which in one and the other have conducted to these two opinions, and en

deavour to discover what we ought to think on a question of such momentous interest. Let us analyse the ideas and feelings which constitute the contending beliefs, and watchfully establish a discrimination between words and thoughts. Let us bring the question to the test of experience and fact; and ask ourselves, considering our nature in its entire extent, what light we derive from a sustained and comprehensive view of its component parts, which may enable us to assert, with certainty, that we do or do not live after death.

The examination of this subject requires that it should be stript of all those accessory topics which adhere to it in the common opinion of men. The existence of a God, and a future state of rewards and punishments, are totally foreign to the subject. If it be proved that the world is ruled by a Divine Power, no inference necessarily can be drawn from that circumstance in favour of a future state. It has been asserted, indeed, that as goodness and justice are to be numbered among the attributes of the Deity, he will undoubtedly compensate the virtuous who suffer during life, and that he will make every sensitive being, who does not deserve punishment, happy for ever. But this view of the subject, which it would be tedious as well as superfluous to develop and expose, satisfies no person, and cuts the knot which we now seek to untie. Moreover, should it be proved, on the other hand, that the mysterious principle which regulates the proceedings of the universe, is neither intelligent nor sensitive, yet it is not an inconsistency to suppose at the same time, that the animating power survives the body which it has animated, by laws as independent of any supernatural agent as those through which it first became united with it. Nor, if a future state be clearly proved, does it follow that it will be a state of punishment or reward.

By the word death, we express that condition in which natures resembling ourselves apparently cease to

be that which they were. We no longer hear them speak, nor see them move. If they have sensations and apprehensions, we no longer participate in them. We know no more than that those external organs, and all that fine texture of material frame, without which we have no experience that life or thought can subsist, are dissolved and scattered abroad. The body is placed under the earth, and after a certain period there remains no vestige even of its form. This is that contemplation of inexhaustible melancholy, whose shadow eclipses the brightness of the world. The common observer is struck with dejection of the spectacle. He contends in vain against the persuasion of the grave, that the dead indeed cease to be. The corpse at his feet is prophetic of his own destiny. Those who have preceded him, and whose voice was delightful to his ear; whose touch met his like sweet and subtle fire; whose aspect spread a visionary light upon his path-these he cannot meet again. The organs of sense are destroyed, and the intellectual operations dependent on them have perished with their sources. How can a corpse see or feel? its eyes are eaten out, and its heart is black and without motion. What intercourse can two heaps of putrid clay and crumbling bones hold together? When you can discover where the fresh colours of the faded flower abide, or the music of the broken lyre, seek life among the dead. Such are the anxious and fearful contemplations of the common observer, though the popular religion often prevents him from confessing them even to himself.

The natural philosopher, in addition to the sensations common to all men inspired by the event of death, believes that he sees with more certainty that it is attended with the annihilation of sentiment and thought. He observes the mental powers increase and fade with those of the body, and even accommodate themselves to the most transitory changes of our physical nature.