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 compound being. Yet, why thus degrade matter, the plastic and prolific creature of the Deity, beyond what we are authorized to do? Why may it not perceive, why not think, why not become conscious? What eternal and necessary impediment prevents? or what self-contradiction and absurdity is hereby implied? Let us examine Nature as she presents herself to us in her most simple and inorganized forms; let us trace her through her gradual and ascending stages of power and perfection. In its simplest form, matter evinces the desire of reciprocal union, or, as it is commonly called, the attraction of gravitation. Increase its mass, arrange it in other modifications, and it immediately evinces other powers or attractions; and these will be perpetually, and almost infinitely, varied, in proportion as we vary its combinations. If arranged, therefore, in one mode, it discloses the power of magnetism; in another, that of electricity or galvanism; in a third, that of chemical affinities; in a fourth, that of mineral assimilations. Pursue its modifications into classes of a more complex, or rather, perhaps, of a more gaseous or attenuate nature, and it will evince the power of vegetable or fibrous irritability: ascend through the classes of vegetables, and you will at length reach the strong stimulative perfection, the palpable vitality of the _mimosa pudica_, or the _hedysarum gyrans,_ the former of which shrinks from the touch with the most bashful coyness, while the latter perpetually dances beneath the jocund rays of the sun. And when we have