tellect. Man's power is always indicated by a connexion between the volition and the effect; it is therefore immediately connected with the will. It resides not in matter. Let mind be separated from the body, and the whole material machine has lost its power. While life and spirit inhabited the organized matter, its functions were the medium of manifesting ability in various forms; but when deprived of life, the whole is powerless. Man's power must, therefore, have a living, intelligent, feeling and voluntary source: and it is enough that we show its connexion with mind, and trace its manifestation to the will, without attempting to define its precise residence. Here we obtain our substitute for a definition of power the connexion between volition and effect.

Ability is suggested by something being done: and if it be man's ability, it is something voluntarily done. Let any man, who thinks carefully, examine the idea of man's ability, he will come at length to that which actually connects, or may connect, the effort with his volition; this is power. This is its true description; and with a single exception, so far as man's ability is concerned, there is no other, which corresponds with the fact. Whatever a man has power to do will be done, if he wills to do it. This expression, if we mistake not, meets the common sense and common apprehensions of men-what is more, it corresponds with the general current of the Holy Scriptures. With a single qualification, which respects the opportunity of exercising the power, we make the appeal to all the above authorities, and fearlessly assert that whatever a man has power to do, give him the opportunity to do it; and it will be done, if he wills to do it.

The exception to which we al

luded applies to certain exercises of body and of mind, which have no perceptible dependence on volition. The idea is suggested by this fact, and has several applications, with various shades of meaning, from mere susceptibility, to a close resemblance to what we have already considered power: and we have no objection to call it ability, in certain cases, although not indicated by our substitute for a definition of power. Thus the process of digestion, circulation of the blood, growth of the muscle, and other parts of the body, are involuntary-the perceptions and feelings of the mind are not under control of the will. It is often said of the body, in the cases referred to, that the organs have power to perform those functions; and of the mind, it has power; or is capable of perceiving and feeling. In this sense of ability, we readily concede that the exercise of any faculty denotes a power to exercise. But without stopping to examine the theory of involuntary bodily motion, it is proper to discuss a little the laws of mind, involved in its involuntary phenome

na.

The mind is capable of exercises appropriate to each faculty, but the principal advantage of using the term power is, to describe the nature of mind-thus the mind has power to perceive, feel, and choose. The idea is suggested by a connexion between the faculty and its appropriate exercise, as between cause and effect. Whatever this power may be, the most important principle to be recognised in its law is, that this capability of feeling is not under control of the will. Pleasure and pain, ecstasy and disgust, are not under the influence of volitions.

The distinctions of power have been many, and most of them useless. There are, however, two classifications, which have been made in reference to those differ

ments.

It has been called active and speculative. Active power moves the body, and turns the thoughts from one subject to another. Speculative power is that included in the exception made above the ability of judging, remembering, and all intellectual exercises. The other classification referred to is, active and passive. Passive power is the capacity of receiving impressions or suffering. In these classifications, speculative and passive power are both of doubtful propriety. At all events, passive power is merely susceptibility, which we hesitate much to call ability.

We had intended to dispose, in this place, of some remarks on several uses of terms indicating power, but it will divert us more from our object than to take notice of them as they occur in the next article. Some remarks on the kinds of ability, as distinguished by its source, instruments, limits and effects; particularly some of the latter, are important, and will close the present number. From the sources these are distinguished, divine, angelick, human and animal power, because it is connected with the volition of different agents, and recognised as from a different origin. This need not be discussed. With respect to the instruments employed, there are mental, muscular, mechanical, gravitating and chemical power. Of this distinction in denominating the kinds of power, it is only necessary to observe, that instruments do not alter the nature, but only change the relation or use of the ability. It is of some importance to recollect this, because many are misled by the diversity of names and terms, which only denote the various instruments and relations of power. As to limits, there are small and great, of indefinable varieties and degrees. If we speak

infinite; but of finite ability the degrees are many, and the limits not easily defined. Hence men often over estimate their power, and are often disappointed in their expectations and efforts, in many things important to their interest or usefulness. Again, on the other hand, men frequently make an under estimate of their ability, and drone away their time to little purpose, when, if roused to exertion, and made acquainted with the extent of their power, they might accomplish much that is important and useful. In most cases, however, of the above classifications, there is, comparatively, little difficulty in ascertaining the signification of the terms employed. But the most difficult classifications and indefinite terms in use, are those relating to the effects produced. With many of these our present object has no connexion-such as political, ecclesiastical, judicial and martial power. We are aware that these terms suggest other associations than those which we have described as connected with power; but the difference, when carefully analyzed, would be found less than may seem at first view. In this class there are in extensive use the distinctions of physical, natural and moral power, which require particular examination.

Physical and natural are often used synonymously, but sometimes distinctively, although it would seem that there can be little dif ference in their technical meaning. It is not worth our while to examine here the different shades of meaning attached to these terms, as connected with power; our purpose will be answered by considering them as having the same meaning when opposed to moral. We shall, therefore, use them indiscriminately as synonymous.

Man has physical and moral power, entirely distinct in character, each limited to its proper sphere,

and no wise interfering with the functions of the other. We learn this fact, and the knowledge of this distinction, from the effects produced and the relations of men's actions. This fact, however, is greatly abused, misconstrued, and misapplied. We doubt very much, whether the metaphysico-theological writers and preachers, who abound in this speculative age, and who use so freely this distinction, have ever examined, inductively, or even settled in their own minds, what they mean by moral ability. Multitudes seem not to have any fixed association of thoughts with natural ability, although they hobby the phrase so constantly. It would be easy to illustrate this remark by a reference to a host of modern writers; and any thinking man has only to open his ears to the metaphysical jargon from many pulpits in the land, to be more than con

evident, that it is so denominated from the effects produced. Physical effects are produced by physical power. Walking, and in general, bodily motions, are physicaleffects. The arts and employments of life, are of the same character. But we have not room for extended illustration.

What is man's moral ability? We only say now that it is so called, because the effects are of a moral character. This subject, together with some of the uses and applications of power, will constitute the objects of inquiry in our next article. These objects are among the most interesting topicks of discussion before the Christian publick.

(To be continued.)

SERVER.

F.

What is intended by man's physical power? This question has been already answered, if we have succeeded at all in our object. A condensed view of the doctrine involved in the answer to this question may be given. It is suggested by a connexion between volition and the effect-mind, living, intelligent, sensitive and voluntary, is its source it is dependent and limited; distinguished by its source, instruments, limits and effects. A substitute for its definition is, the connexion which suggests the idea of power. All that need be added is, the reason why it is called physical or natural. To us it seems

We take the following instructive and pleasing paper from the Christian Observer of September last. The writer shows himself to be an Episcopalian, and to have some partialities, such as all good men have for the Christian denomination which they conscientiously prefer. But he is neither a bigot nor an exclusionist, although his charity extends to some who are so. A principal object which he had in view was, to oppose those in Britain, of whom there are at present a considerable number, even among protestants, and those too that are esteemed truly pious, who believe in modern miracles, and a revival of the prophetick spirit. As yet, this example of improvement and the march of mind, has not, so far as we have heard, been exhibited in this country, unless it be among the Mormonites, and the followers of Jemima Wilkinson. But we shall not be at all surprised to hear of it soon, among

the new measures for promoting revivals; of which we have already been told of some things, nearly as extravagant as the pretence of miracles and prophecy. We could not help thinking, while reading the following article, that the good men -for some such we fully believe there are who have adopted a portion of the new measures, would certainly lose them, either in the river, or before they reached it. We thought too, that Hopkinsianism-we mean in its peculiarities -would not get safely through the stream: And as to New Havenism, we seemed pretty confident that it must all be thrown on the large heaps, which the author says he saw, on the margin of the river. And now for ourselves, we doubt not, that if we get over the river happily, we shall drop in crossing, every wrong feeling that has, even unconsciously, lodged in our bosom, while writing "the present state of the Presbyterian church;" but we verily believe we shall carry over, and even into the city itself, our warm attachment to the Confession of Faith and Catechisms of the Presbyterian church, as well as our preference of the ecclesiastical order of that church, and never regret any thing, in our defence of either, except the imperfections which have attended our efforts.

THE RIVER OF DEATH: A DREAM.

I had been spending an evening with a valued friend, discussing, with more animation, I fear, than profit, three new miracles, for which he was vouching, when the hour of family prayer summoned us to higher thoughts and more holy feelings; and our last remarks at parting were, I hope, such as we should not have lamented indulging in, had we been on the very verge of heaven. Indeed, we were not in idea far off from that blessed region; for we had been speak

ing of David, who neither on earth nor there had any whom he loved in comparison of God; and of St. Paul, who, when the time of his departure was at hand, was ready to be offered; and of saints and martyrs in more recent ages; and lastly, of Bunyan's seraphic picture of the passage of his Pilgrim over the river, to the gates of the celestial city. My friend had repeated with glowing delight the following passage: "Now I further saw, that between them and the gate was a river; but there was no bridge to go over, and the river was very deep. At the sight, therefore, of this river, the pilgrims were much stunned; but the men that went with them said, You must go through, or you cannot come at the gate.

"Then they addressed themselves to the water; and, entering, Christian began to sink; and crying out to his good friend Hopeful, he said, 'I sink in deep waters; the billows go over my head; all the waves go over me. Selah.'

"Then I saw in my dream that Christian was in a muse awhile; to whom also Hopeful added these words: 'Be of good cheer, Jesus Christ maketh thee whole;' and, with that, Christian brake out with a loud voice, Oh! I see Him again! and he tells me, When thou passest through the waters, I will be with thee; and through the rivers, they shall not overflow thee.' Then they both took courage, and the enemy was after that as still as a stone, until they were gone over. Christian, therefore, presently found ground to stand upon; and so it followed that the rest of the ground was but shallow; thus they got over. Now upon the banks of the river, on the other side, they saw the two shining men again, who there waited for them; wherefore, being come out of the river, they saluted them, saying, 'We are ministering spirits, sent forth to minister to those that shall

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