unt for and explain any of the phenomena of human
nature. In this respect, his theory is precisely the same with that
which has been already noticed; but the peculiarity by which it is
distinguished from the Atheistic and Antichristian speculations of
D'Holbach and Comte is twofold. In the _first_ place, while he ascribes
to mere matter the power of sensation, thought, and volition, he admits
that these powers, and all others belonging to matter, were communicated
to it at the first, and are still continued, by the Divine will, thus
recognizing the doctrine both of Creation and Providence; and in the
_second_ place, while he denies the natural immortality of the soul, and
even the possibility of its conscious existence in a state of separation
from the body, he does not deny the immortality of man, but receives it,
as well as the doctrine of future rewards and punishments, on the
authority of that Divine Revelation which speaks of "the resurrection of
the dead," and of "a judgment to come." In these respects, his theory is
widely different from that of the "Systeme de la Nature," while the two
are substantially the same in so far as they relate simply to the
constitution of human nature. He is not an Atheist, but a Theist, and a
Theist, too, who, believing in Revelation, admits the immortality of
man, and a future state of retribution. But it must be evident that as
in these respects he founds entirely on the authority of Scripture, so
he may be confronted with the same authority when he denies the
spirituality of the soul; and in that case the question would resolve
itself into one of Biblical exegesis, and would fall to be decided, not
by metaphysical reasoning, but by Scriptural proofs.

Another variety of the theory is presented by Dr. Good in his "Life of
Lucretius." It agrees with the doctrine of Priestley in representing the
soul as material; but differs from it in holding the possible existence
of the soul in a separate state, during the interval between the
dissolution and resurrection of the body. It speaks of the body as being
composed of gross material particles; and of the soul as consisting of
more subtle, refined, and ethereal matter. This modification of the
theory may be illustrated by the following extract: "Perception,
consciousness, cognition, we continue to be told, are qualities which
cannot appertain to matter; there must hence be a thinking and an
immaterial principle; and man must still be a comp