ath and decomposition of all animals, man's | and ending with the 43rd. In the 43rd par., however, Mr. M. has slipped from the question of the probability of god EXISTENCE into that of the moral influence of god BELIEF! Upon the latter ground Mr. Mackintosh ought to have taken his stand in the first place, it appearing to me clear from his writings in the Oracle, taken in connection with portions of his "Dissertation," that even while writing the latter work he had not the slightest sus

fe or death forming no exception to a general le. On the other hand, if men love one pother, and labour together for one common ject, the happiness of their race, if they kert themselves to increase the number and gree of pleasurable sensations, and are asduous in their endeavours to preserve and xtend their lives, still have their actions urely a local and not a general effect. Men cannot by the practice of virtue pre-picion of the existence of any such being as ent earthquakes, simooms, storms, or devasating hurricanes. They may by their knowdge take measures for the preservation of hemselves from the consequences of such benomena, but that would be very different › controlling or preventing such occurrences. nation of virtuous, just, and honourable en, if forewarned of an earthquake or an urricane, could not preserve their country om destruction by means of their virtue and ractice of justice. How then could a belief na being virtuous, just, and good, and of mnipotent power to boot protect them, if heir own practice of virtue, justice, and goodess would not do it? But not only are we imagine them capable of doing this trifle y means of this belief, but we are also to imagine them possessed of the power of perorming the inconceivable task of governing be universe through its agency.

that for which he contended, namely, a god
who governed the universe-excepting in the
minds of the superstitious and bigotted.
Mr. Mackintosh, I conceive, has proved
himself to be AN ATHEIST! but one who con-
siders god belief beneficial or injurious to man
in proportion to the moral attributes with
which men endow their gods. But what has
this to do with the question of probable ex-
istence?-the disbelief in which constitutes an
Atheist, and the belief in which the Theist.

The real question with Mr. Mackintosh is one of expediency. He has not contended for the being of a god, because he imagined there was one, but simply because he fancied society would be injured by the general rejection of god belief.

Why does not Mr. M. openly declare his real feelings and convictions? and say, "I consider god belief conducive to morality in certain conditions of society, and would uphold that or any other belief producing a moral result, though convinced of its fallacy. But I do not consider god belief uncondition. ally necessary to morality. Morality can subsist without it. I do not myself require the fear or hope of a god to induce me to do right. I am virtuous from a knowledge of the happiness to be derived from it, and the misery that follows the contrary course. To sum up all, I am what the world understands by an Atheist, though an advocate for the continuance of god belief until convinced it can be dispensed with without danger.".

Does Mr. Mackintosh mean to affirm, betause justice was worshipped at one time, and because men then had a moral idea of pastice, which was their god that such moral dea governed the universe then differently to what it is governed now that men have not his idea ? Or, that if justice were worshipped throughout the whole length and breadth of the earth, that the universe, that the earth even would be affected generally by it? What fluence can an abstract idea have upon the motion of the earth round the sun, or upon its Own axis ? Would it influence the elements -producing rain in time of drought, and fair weather in harvest? Would it prevent earth- Mr. M. would readily admit that some men qnakes, shipwrecks, plagues, accidents, dis- may be virtuous, just, and good, and yet be appointments, death? Would it, in fact, in- Atheists, wanting not the fear of a god to influence in the smallest conceivable iota the duce them to do good. He says in his preusual course of natural phenomena ? If it face, "If the actions of all men, or even of will not do all or any of these, what does he the majority of men, were the result of reasonmean by calling an abstract idea a god, uning from abstract moral principles, the belief derstanding by that god an "omnipotent, in a wise and good god would not be so imOmnipresent power," by whom "the universe portant as it is with things as they are at is actuated, controlled, and guided in all its present." It is then, with Mr. Mackintosh, harmonious movements?" (Par. 27, "Diss.") a question of what men may do without a god It would extend this article to too great a -what men it is necessary to give a god to, length were I to give the numerous passages and what men do not require one. Just as I have marked, on reading Mr. Mackintosh's some children require whipping and coaxing "Dissertation," in which he endeavours to to induce them to do good, whilst others are show the reasonableness of a belief in a being good without. powerful, wise, and good," a "pure mind" god, who controlls and governs the universe, and I shall therefore refer the reader to the work itself, beginning with the 24th paragraph

It will be unnecessary to dispute further about the existence of a god, but confine the question to the moral influence of belief.

W. C.

THE NEW ARGUMENT

"A POSTERIORI"

FOR THE EXISTENCE OF GOD.

the animal, and therefore, we find it dispensed with, and a spinal contrivance provided by means of which every time the crea ture closes its mouth, the water it encloses is driven with great force upward through the "Is there evil in the city, and the lord hath not orifices of the nose to a height of from 20 to done it?"-JEW-BOOK.

II.

30 feet.

WE have affirmed, and we maintain that the writers and lecturers on the part of god are the cause of atheism. Perhaps it will be useful before laying down one of our series of reasoning (which, be it remembered, is to amount to demonstration of the fact of the existence of god), if we devote a little time to explode the blunders of the blunderers, and show where and why the former advocates of deity have failed. We listened a few evenings ago to a popular lecturer on animal mechanics, an interesting subject, and calcu-ing a few days at the mouth of a river, ult lated, if treated properly, to be rendered eminently useful, but the lecturer, Christianlike, was not satisfied with explaining to his audience the existences around us in the natural world, it was not enough to speak of the form and structure, and habits of various animals, but he set up for oue of god's councillors, and being in the secret told us the why and wherefore of every particular habit, and what was god-almighty's motive in the work. The gullible audience were so pleased with the gratuitious assumption, that they were pleased to increase the annoyance of all who were not as pleased as themselves, by clapping their hands and stamping their feet, to cheer on the presumptuous teacher, who had placed the optical glass of infinity to his eye, and read the laws of the everlasting universe, written in his own imagination! The first evening we stepped into the lecture-room, the subject was "the whale," and the consideration for the time being "the blowing apparatus." It was explained that the whale gathers its food by swimming through the water with its mouth open, and when it has obtained a supply of food, a question is raised, must it swallow a little ocean of water with every mouthful, or if not, how dispose of the liquid? The inner portion of the nostril is in connexion with the mouth, and now we find the peculiar use of the curious apparatus connected with it. In some animals the sense of smell is very to have said, as if he thought he had lost very to have said, as if he thought he had lost keen, but this sense is, and must be in accord command of us sinful mortals for ever: " and ance with the delicacy of the memb brane of now this they do; and nothing will be re the olfactory nerve, just as we person strained from them now which they have of the nervous temperament more sensitive imagined to do," and then, as if a new than the bilious or lymphatic; now it will thought had struck him, "go to, let us go be readily seen that, as the whale frequently down and there confound their language, so descends in the water many fathoms, the that they shall not understand one another's existence of a very delicate membrane for speech." We thought of this, we say, and smell is impossible, for the pressure of water at 30 feet, is 15 lbs. on the square inch, and out increases in proportion to the depth: this sense, if possessed, would not be valuable to

At the close of this explanation we were called to praise for his " power and wisdom, and goodness," the being who was driven to such an extremity as to be obliged to give up one of the senses, to make the blowing apparatus of the whole. But we had better instance, still, in the habits and modes of life of the salmon. It has been the practice of naturalists to tell us, that at s certain season of the year this animal leaves its usual place of habitation, aud after wait

its gills become accustomed to the fresh water, ascends its stream to spawn. But in this case we were destined to have a revelation. It was asked, why does not the salmon spawn in the sea, are there not crevices enough for the purpose? We know that some have done so, and their young have arrived at maturity, why not all? Who, with a moment's reflection, sees not the reason? Who sees not that there is a hand that guides, and a finger that points to the mouth of the river? Who sees not that there is help at hand to assist the animal to follow the course of the river to its source, to enable it to spend its last strength in leaping the cataracts which impede its progress, and with a moment's thought, who is there cannot discover the reason? Is it to spawn? Is it to leave its eggs in the most secure place? No! It is to lay its body down an offering at the feet of man, in the interior of continents which could not otherwise have been in. habited! This is the language of a popular lecturer, and if this be the last reasoning for design, who would not turn Atheist? thought at the time of that part of divine revelation, which speaks of the erection of the tower of Babel, where god-almighty was offended because the children of men were trying to get to heaven by the same means as Jacob's angel came down, i.e. by a ladder,

We

what noble results had been brought out by our lecturer, we began to reason design fashion upon it, and remembering that god did. scatter the people abroad from

To the second question, I would say, a fact is the same yesterday, to-day, and for ever; so with probabilities based upon facts. Atheism is a question of probability, and so is theism. If it be more probable to-day, from all facts known to man, that there is not a god in the universe, no subsequent facts which might be discovered or revealed can destroy the probability. Our friend says, "Let my children believe in a god, if they see reason to do so." Very good, but it should be the parent's care to prevent such belief taking possession of their minds, by presenting them with facts alone, leaving them to draw their own conclusions, when there is no reason to fear they will believe in a god. "If our children do not see the reason for disgust with religion we do so much the better." So much the worse, say 1, if religion be the world's curse," which our friend admits it is. If they are not disgusted with religion, either we are grossly deceived and deceiving, or they will be blinded and besotted by superstition.

know whether the larger and respectable class of persons alluded to be the Socialists or not, it seems very likely to be them, for they do assert in almost express terms that man is of no more worth than

any other animal, for they do not allow him to make
himself the standard by which to test the valne of
created beings. It is said that man is the paragon

of animals, and why? But who says it? Man. Who
hears it? Man. Who is flattered by it? Man. Thus do
some fatten on the arrogant delusions they teach,
while the many who are taught, starve. Why
the dog is doubtless conscious that he is the para-
gon of animals, and why? Simply because he alone
is able justly to appreciate the qualities of his own
nature; and so of all animals possessing conscious-
ness, each in its own estimation is the paragon of
animals. What are the qualities in man which in
his estimation constitute his worth? First, his be-
ing made in the image of his creator. Is the dog
made in the image of his creator? Most assuredly
not! Second, man possesses an immaterial and im-
mortal soul. Does the horse possess an inmaterial
Perish the thought! Third,
and immortal soul?
man is gifted with a free will, absolutely indepen-
dent of mental or physical influences. Does the hog
Fourth, for
man there will be a literal resurrection from the

possess this gift? Profane conception!

What is the principle of atheism that will infallibly keep us Atheists in spite of all dead, will not the echoing voice of the shrill the reasons for becoming goddists that un-trampet at the judgment day awaken from their known time and thought can produce ?" in slumbers the ass, the horse, the hog? Out upon quires our friend. The principle of the you blasphemer! would you vilify the name and ateternity and infinity of matter, upon which tributes of our living god and traduce his sacred all reasonings for or against atheism should word? Gently, good Christians, no, have you not start is, in my opinion, the principle just told me that all that is held most holy, all the "which will infallibly keep us Atheists, in godlike men whom religious tradition glorifies are spite of all the fallacies for becoming goddists but forms of a divine idea, which philosophy exthat unknown time and thought can produce." plains? assuredly then I may speak of an idea as Permit me to say, in conclusion, that had such? No Christians, no! My tongue should swell I the power to make all men Atheists by the and burst ere I would say ought in disparagement same process as our friend describes converted of the reality of your god, your immortal soul, your him, I would not use it, for I should dread free will, and final judgment. It is not with these, but with those terrible shadows of priestly conjuraan unreasoning Atheist more than an unreation, those chimeras dire which have swayed so ill soning Christian. I would rather live in a society of goddites from conviction than in battle-field, forbade the teening soil to yield supthe destiny of man, made this fair earth a bloody one composed of Atheists from feeling.

W. C.

THE WORTH OF MAN. "There is one remark which reflections of this kind are almost certain to call forth in a large and re

spectable class of persons among us, namely, that to assert the worth of man is an arrogant delusion, and one that puffs up man with vanity. But this objection implies the absurd mistake of sup posing that the loftier the standard by which we Judge ourselves, the more and more, and not the less nearly shall we seem to reach its full height; what is all that is held most holy, what all the godlike men whom religious tradition canonizes and glorifies but forms of a divine idea ever to be kept before us and approached, though in each individual most imperfectly realised; and when in other words we speak of the worth of man, which philosophy explains, history displays in action, and poetry sings of and makes visible to the soul,

we but declare that there is a greatness of human nature which rebukes the littleness of each, and yet is the common blessing and support of us all." -Times.

HERE then, my friends, is an admission, hardly to be expected by the high church Times. I do not

plies, and held sacred craft, cruelty, and crime. Did not our forefathers believe in ghosts? and how is it then that we of the present day believe them not? Simply because it is an idea only, an idea which philosophy has explained, and what philosophy has done for a plurality it will do for unity. If ordinary commonplace ghosts are discarded as real existences, the last remaining one, nicknamed the holy ghost, will vanish at the cock-crow of science and philosophy. The day is at hand when this will be. Man will cease to be flattered by the priestly hypocrites, that he stands erect in the image of his maker, while his mind is prostrate at the shrine of ignorance and superstition.

Truth has professed to be taught by the Infidel philosopher of all ages, and although he has conducted his inquiries with the most persevering determination, with refined intellect, and the most subtle research, with the most scrupulous and scrutinising inve tigation, and with the accumulated knowledge of preceding ages at his hand, he has nevertheless, with all these advantages, but partly succeeded in the accomplishment of his object, and

EDINBURGH)

BURUN

Or, Philosophy Vindicated.

"FAITH'S EMPIRE IS THE WORLD; ITS MONARCH, GOD; ITS MINISTERS, THE PRIESTS; ITS SLAVES, THE PEOPLE."

No. 42.]

EDITED BY THOMAS PATERSON.

Originally Edited by CHARLES SOUTHWELL, sentenced, on January 15, 1842,

ON

to Twelve Months' Imprisonment in Bristol Gaol, and to pay a fine of £100, [PRIce ld.
for Blasphemy contained in No. 4.

Second Editor, G. J. HOLYOAKE, sentenced, on August 15, 1842, to Six Months'
Imprisonment in Gloucester Gaol, for Blasphemy, at Cheltenham.

CEREBRAL PHYSIOLOGY AND

MATERIALISM.*

THAT this is in many respects a drivelling d laggard age is too frequently apparent in the trembling and apprehension with which men of science approach any subject which may be distorted by the alarmists into an attack upon their favourite dogmas. That the age has some redeeming traits, however, we are glad to acknowledge. The luminaries bo, fiu the midst of this general thraldom and distrust calmly and inflexibly pursue their inquiries, have additional claims upon out regard and esteem.

We daily read and hear of rapid strides in Lanches of educational and mechanical ince. While appreciating the exertions. and genius of those who have made improvements in the scientific world, we cannot but deprecate the pandering and shuffling policy those hackneyed writers who have conformed to the prejudices and to the vulgar and illiter. ate stupidities of theological disputation. It would be unjust to compare with the man of lear perception and consistent practice, the freamy speculatist, the explorer of mysticisms which his senses can take no cognizance, who bewilders his brain to force conclusions in accordance with the knavish and imbecile aguas of worn out creeds and priestly

devices.

New dis

the tender nurseling, who is often long in recovering from the spasm. The sciences each service of creeds and dogmas, and joyfully do in their turn have thus been pressed into the we hail the advent of a more fortunate period.

We scarcely appreciate with sufficient ardour the benefits that have been conferred upon society by a Priestly, a Franklin, a Combe, and a Lawrence. Now that we have the

phrenological views freed from the mysterious gabble of the pietist and hypocrite, we may expect to advance at a railroad pace. Thanks, hearty thanks to the man of sufficient moral courage and contempt of clap-trap for tearing aside the mask of duplicity and cowardice, and exhibiting the true principles of the

science!

Dr. Engledue has, by his respect for truth, commanded the esteem of all true lovers of science, while by the vain and shallow pretender he will of course be paid by the usual coin current amongst the class-calumny and ridicule, it may be persecution, for the more important the truth the greater the opposition. But let the pamphlet speak for itself:

iom of our science is erroneous-The brain "It appears to us, that the very first axis the organ of the mind.'

life know mind as one entity and body as "Mr. Combe states, "We do not in this We live in a progressive age. another, but we are acquainted only with the veries in science are continually bursting compound existence of mind and body, which open the astonished world, delighting inves- connected that every state of the mind involves act constantly together, and are so intimately gators and alarming the timid. Chemistry, a corresponding state of certain corporeal orology, magnetism, phrenology, have in turn uggled against and overcome the bigot rail-gans, and every state of these organs involves

gs of wily priests and deluded multitudes. At length having gone through the customary *ges of neglect, alarm, and hostility, they ave had to pass the more critical period of option by the orthodox. Then comes the ime of tribulation-then has the infant scihce most to fear from the embraces of its w foster-mother-the church, whose boanstrictor like gripe nearly proves fatal to *Cerebral Physiology and Materialism, with result of the application of Animal Magnetism the Cerebral Organs." An Address delivered to Phrenological Association in London, June 20th, 2 By W. C. Engledue, M.D. Price 18.

a certain condition of the mind.'

"A similar doctrine we shall find inculcated by almost all writers on cerebral physiology. We boast

"This is mere assumption. that our science is purely inductive, and yet in the enunciation of our axioms we assume To evade the charge of materialism, we cona position which all our facts tend to disprove. makes use of the material to show forth its tent ourselves with stating that the immaterial powers. What is the result of this ? We have the man of theory and believer in spiritualism, quarrelling with the man of fact and supporter of materialism. We have two par