matter; the latter finding her proper home in the world of abstract or immaterial existences: the former receiving the impress of things objectively or ab externo; the latter impressing its own ideas on them subjectively or ab interno: the former a feminine or passive, the latter a masculine or active principle.

"Third-Spirit, the moral or immortal principle, ruling through the will and breathed into man by the breath of God.

"The perfection of man's nature implies the due relative subordination, harmony, and co-operation of these three elements; whereas they are perpetually at strife, an enigma which cannot be solved by human wisdom, but is so by revelation; from which we learn that man was created, as regards his moral nature, in the image of God, the inferior elements of his being, sense and intellect, duly subordinated to the higher spirit; yet in a state of probation, sinless, but free to sin; that he yielded to temptation and fell; that the primitive harmony was thus destroyed, and a principle of disunion and discord introduced into his nature, the inferior elements, sense and intellect, were arrayed against each other, agreeing solely in opposition to the higher spirit; while the latter, her clearness of vision dimmed, her strength departed, was deprived of her crown and bound in chains: that all Adam's descendants were born in this state of internal anarchy: that nothing short of supernatural influence can restore the primitive harmony and subordination: that through the exertion of this supernatural influence (on the part of the Trinity in Unity co-working in the restoration of man), subject to due recognition of it on the part of the individual, the harmony is restored; spirit resumes her supremacy, and intellect and sense acquiesce in it and work her will" (pp. 2-6).

It appears, then, from this, that sense, intellect, spirit, are the three constituent elements of the whole man. We do not know on what authority Lord Lindsay asserts this; but his forsaking the (as we thought) established view of the constituent parts of the human mind has thrown a good deal of confusion, to our apprehension, over his speculations.

Thus, for instance, he excludes the understanding from being one of the distinguishing faculties of mind; though what he would make it to be, if it is not the faculty judging according to sense, nor what it is so often thoughtlessly used for-the reason itself- -we are at a loss to imagine. And thus he makes no distinction between what is sensuous and what is sensual in his sketch of the Hamites or the children of sense, for he has no faculty to express the existence of the former.

We regret that on this subject there should have been any confusion, for the metaphysics of our anti-metaphysical country are too perplexed already between the advocates of Locke's system, modified or not, and the followers of the philosopher of Konigsburg. Adopting ourselves the view of the practical, the profound, and earnest thinker, who has done more for the

cause of metaphysics, in their connection with politics, religion and philosophy, than any man in England—

"The rapt one of the god-like forehead”

the Plato of our country-the Christian philosopher, Samuel Taylor Coleridge-adopting his views, we think our author has by no means succeeded in a correct analysis of human nature, and that his speculations on the metaphysical bearings of the subject require modification accordingly.

Man, it appears to us, is a being compounded of two opposites -body and spirit-linked by the mystery called "life" one to the other. Being placed in a material world, he must communicate with it through the body; on which, and with which, he is enabled to act by the medium of the senses. Being related to, nay, placed also in, a spiritual world, he must communicate with it. This he does through the spirit, the organ of which is the reason. But the sense must act on the spirit, and the spirit on the sense, and for this he is furnished, in common with other animals, with the faculty of the understanding, which again has its winged messenger, the fancy: the former conveying impressions of outward objects to the spirit—the latter modifying or suggesting them.

The great objects of the spiritual world presented to the reason, and contemplated by it, are God, goodness, truth, beauty, power, will; but these may be traced in the outlines of their majesty in the world of the senses: to enable man to do so he is gifted with imagination as the winged messenger and attendant on the reason.

That these faculties may be of service to their possessor he must be able to wield them: he is, therefore, possessed of a will; and, that the expression of the will in action may be tested as to its direction towards good or evil, he is furnished with a conscience. But he is one whole, compounded of many parts; and, therefore, these faculties, though distinct, are interfused and interpenetrate each other: they act and react one upon the other, and man becomes a moral, responsible, material, spiritual being all in one. As connected with other men he is endowed with passions and affections; as passing through time and living in space he is furnished with memory-the faculty for recalling any one or more of the successive links of action or thought which have passed away; and, that the reason may find its true counterpart, the will be strengthened and renewed, the understanding raised, the conscience awakened and emboldened, faith is superadded, as the substance to the soul of things hoped for-that which stands under them-the evidence

to the spirit of things not seen by the senses. For the sake of distinctness we have avoided the use of the word "mind," which seems to us to imply simply spirit in relation to all or any of these faculties. "Soul" is the common theological word for spirit.

Man has, however, fallen from the high estate in which he possessed all these faculties in harmony and in due subordination, used but not abused, therefore, in conformity to the will of God. But where is the influence of consequent evil to be found? We would reply, not in his faculties themselves, or even in his passions or affections. In him who is the life and light of man these were found as they are in us, but all in due harmony-all devoted to the one great end of his coming on earth -even the doing the will of his Father; but viewing him as the embodiment of perfect humanity, where is the distinctive mark separating him from his fellows? Will it not be in this that his Father's will was his will? And, even so, if the evil were removed out of our will, is it not evident that there would be harmony in the faculties, due mastery over the passions, room for the voice of conscience?-would not all our works be begun, continued, and ended in God ?-would they not all tend to his glory in whom we live, and move, and have our being?

Here it seems to us the principle sought for by Lord Lindsay shows itself to be true: carried thus out, progression is certain and antagonism true; for it is that of the will struggling against the evil nature introduced into it, and striving to maintain, through the reason and by faith, its hold on the true light that lighteth every man that cometh into the world."

Here is the foe, succumbing to which nations on nations of the Hamite, Shemite, and Japhetian families have fallen. Herein consists our moral probation, and in victory over this evil nature, this corruption of the will, the true, real, progress of man and of nations will be found.

This is the law of the members warring against the law of the mind of the philosophic apostle: this is the struggle between the two horses in the chariot of man's soul so wonderfully depicted by Plato in the "Phædrus:" this is that battle of man against himself alluded to in "the laws" in which victory is most glorious and defeat most replete with infamy and evil (b. 1).

Modified by this, the dangerous theory maintained by Lord Lindsay, of a predisposition to sense, imagination, reason, or spirit, will be stripped of its hurtful, because fatalistic, character, as bearing upon morality, and we may contemplate that predisposition without either alarm or apathy: nay, we may regard it hopefully, as intended to develop in one form or

another the constituent elements of our humanity, and not the evil which would detroy them all.

On the subject of the third or closing dispensation of this world's history, the Millenial, as on the applicability of the principle insisted on by Lord Lindsay to other orders of responsible beings, we have nothing to say: the one is future, the other analogical; the argument is, therefore, probable only. We cannot, however, take leave of our author without again expressing our deep respect for his aim as a writer, of his principles as a Christian, of his learning as a student, of his acuteness as an analogist, and of his patriotism as an Englishman. His postscript on the duty and destinies of England, as the heir and champion of civilization at the present period, is highly interesting and effective; and even-though we do not think that he has effectually satisfied the "cry that rises up on all sides-the yearning, agonizing cry, from the youthful, ingenuous, truth-seeking hearts of England for a key to the enigma of our own times" (p. vi. advt.)-we rejoice that one of the nobles of our land has made so earnest and elaborate an effort to do so: nor, as we think, should he complain if he has failed assuredly, we feel much sympathy with those anxious questionings and yearnings which Lord Lindsay has so well described; but we much doubt whether any theory of man can answer them.

Let those who are agitated by them just look within, and enquire how stands it with them as respects their relation to their holy and heavenly Father, and then, striving to subdue themselves by themselves, as Plato speaks, let them turn to him from whom every good and perfect gift cometh for light and life, and they will soon learn that moral progress is made by subduing the evil and not merely antagonizing it-by harmonizing the faculties, not bringing them into collision-by improving the understanding by the reason, and regulating the will by the conscience, and bringing all in subjection to his rule who taught us to pray-" Hallowed be thy name, thy kingdom come, thy will be done."

In contemplating the position of nations, we think it will арpear, from what we have said, that their progression as well as their fall must be sought for in causes which lie deeper than antagonism that their history should be read by the light of that morality which becomes religion in the individual man: that in nations it will be found, as well as in persons, that though God has stamped upon each separate nation a peculiar bias, and given each a peculiar principle of growth and life, following which they will progress, yet that he has made each and all

nations amenable to the higher law of moral duty; that, though antagonism may balance, and in some cases advance a nation, yet that in itself, where all else is duly harmonized, its effects would be retardation, and not progression: and, in reference finally to the progression and perfection of the universal man, we think the only source of authority in such a question will bear us out in asserting that, though there has been, is, and will be, a contest between the absolute good and the spirit of evil, yet that progression is obtained and perfection reached, not by antagonism, but in spite of antagonism-by total victory.

We read that there will be a revelation of the man of sinthe incarnation of evil, who opposeth himself (antagonizes, if Lord Lindsay pleases), and exalteth himself above all that is called God or is worshipped-the lawless one; but we read further that the Lord will consume him with the spirit of his mouth, and will destroy him with the brightness of his coming: and this we know, that, in answer to the anxious cry of universal humanity, it has been said

"The earnest expectation of the creature waiteth for the manifestation of the sons of God; for the creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope; because the creature itself shall be delivered from the bondage of corruption into the glorious liberty of the children of God. For we know that the whole creation groaneth and travaileth in pain together until now; and not only they, but ourselves also, which have the first fruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption to wit, the redemption of our body" (Romans viii).

ART. V.-The Religious Care of the Church's Sanctuaries, and the Religious Education of her Children: a Charye delivered to the Clergy of the Archdeaconry of Maidstone, at the Ordinary Visitation, 1847.

THE numerous denominations into which Christianity, commonly so called, is divided throughout the length and breadth of the land, and the efforts of the opposite factions, for their acts justify the designation, to propagate their peculiar doctrines and proselytise the weak and wavering amongst their fellow men, cannot fail to create a feeling of alarm in the minds of all, who, with purity of heart and singleness of eye, endeavour to obey the precepts and follow the example of the meek and lowly Jesus, lest the question of Pilate "What is Truth ?" should no longer be confined to the sophist and the infidel, but become the text word of all, who, on arriving at years of discretion, and feeling from within that active principle which reveals the