dependence of the creature on the Creator and to vindicate the truth of Christian Theism, is to maintain these two positions: _first_, that whatever properties or powers belong either to "matter" or to "mind," were originally conferred on them, respectively, at the time of their creation by the will of God; and, _secondly_, that by the same will, these properties and powers are continually sustained, governed, and controlled. These two positions are held by all enlightened Theists, and are abundantly sufficient, if proved, to vindicate their doctrine against every assault; but we think it unwarrantable and dangerous to go further, and to ascribe, on the strength of mere gratuitous assumptions, all the activity, motion, and change which occur in the universe to created spirits or immaterial causes. These assumptions are extremely different from the common-sense notions of men, and they are utterly unnecessary for the support of any doctrine which we are concerned to defend. On the whole, we venture to conclude that the radical distinction between Mind and Matter has not been materially affected by the recent progress of Physiological research, and that the old arguments against Materialism are still available, except in so far as they were founded on a too limited view of the properties of matter, which the advancing Science of Chemistry has done so much, to unfold and to illustrate. II. Our _second_ proposition may be thus stated: That were we reduced to the necessity of embracing any form of the theory of "unisubstancisme," there could not be less,--there might even be greater,--reason for _spiritualizing matter_, than for _materializing mind_.