is confirmed by the experience of dreams, by which we find we are at present possessed of a latent, and what would otherwise be an unimagined, unknown power of perceiving sensible objects, in as strong and lively a manner, _without our external organs of sense as with them_."[159] On the whole, we think it clear that neither by Phrenology, which adds merely to the number of our material "organs," nor by Mesmerism, which adds _one_ to the number of the "influences" by which we are affected, nor by Clairvoyance, which adds the phenomena of _magnetic_ to those of _natural_ sleep, is the state of the question materially altered from what it was before these additions were made to Physiological speculation.

And hence those who are well versed in our older writers on the doctrine of "spirit" and "matter," will be sufficiently furnished with weapons for repelling the more recent assaults of Materialism.

If any one has read and digested the Treatises of Dr.Samuel Clarke, in his replies to Dodwell, Collins, and Leibnitz; the "Free Discussion" between Dr.Priestley and Dr.Price; the "Examen du Materialisme" by Bergier, in reply to the "Systeme de la Nature;" and the writings of Andrew Baxter, Drew, Ditton, and others, on the same subject, he will find little difficulty in grappling with the arguments of Comte, Atkinson, and Martineau.

He will see at once that the main, the fundamental question, is not materially affected by the advances which have been made in Physiological discovery.

These discoveries may have extended our knowledge respecting _the relations_ which subsist between the "mind" and the "body;" they have in no degree served to obliterate the _distinction betwixt the two_.
In perfect consistency, however, with this conviction, we may frankly avow our opinion, that some of the older opponents of Materialism adopted a method of stating their argument which appears to us to be liable to just exception, and which the progress of Physical, and especially of Chemical science, has tended greatly to discredit.