air-holes through all their parts, which sometimes contain fine clay and other apparently foreign bodies: and the irregular basaltes beginning where the pillars cease, or lying over them, is, in general, extremely honeycombed, containing in its cells crystals of zeolite, little morsels of fine brown clay, sometimes very pure steatite, and in a few instances bits of agate. The inland pillars, upon the whole, differ from those which run into the sea, and are called the causeway, only in the following particulars: some of the inland pillars are much larger than those of the causeway, being two feet and a half in diameter; and among these there are only found such as have three, four, five, and six sides, none of them having yet been found to have seven or eight sides, as many of those of the causeway itself have. And, finally, these inland pillars, though composed of as many joints as those of the causeway, yet have not that curious articulation of the ball and socket, but are only joined by the laying one smooth surface on another; so that a joint of a single column may be slipped off from the rest, by a considerable force pressing against it. There is something like this ob servable also in some of the columns of the causeway itself; for among the numbers which are jointed by the ball and socket, there are some which only adhere by being applied surface to surface. This is found only in a few of the columns, however, and they always stand within the clusters, and are composed of less than seven sides. In these also the joint is not made by the application of two horizontal planes, but by such as slant, so that it looks very like the breaking of an entrochus or asteria. The joints, as we see the pillars above the surface, are usually as many in number as the pillar is feet high; but they are not regularly each of a foot long, for they are shortest at the upper part of the columns, and run gradually longer and longer as they approach the base. This is observed both in the inland columns, and in those of the causeway; but though the length of the joints differs, their convexities and hollows are much the same in all parts of the column. There are other basaltic columns, similar to those above described, in our own island; particularly the cave of Fingal at Staffa, one of the western islands of Scotland; in the mountain of Cader-idris, near Dolgelly, in Merionethshire; where they probably form a group, as in other places. The mineralogical substance called basaltes is known to exist in many parts of Europe. It is found near Etna in Sicily; in the Hartz Mountains; in Iceland; in the isle of Bourbon; and frequently in the vicinity of extinct volcanoes. The basaltes of Sicily is formed into clustered columns enclosing, generally, one column of greater diameter than the rest, in the centre. At Castel d'Iaci, at the base of Etna, the pillars are mostly hollow cylinders, the diameter varying from six inches to twenty feet. A large cluster of this species was set up in the Temple of Peace by the Emperor Vespasian, consisting of one vast central column, surrounded by sixteen minor ones, and intended to represent the god Nilus, with his children sporting around him. Mr. Strange has given an account of two groups of prismatic basaltine columns, which he discovered in the Venetian state in Italy; one in Monte Rosso, about seven miles nearly south from Padua, and the other in Monte del Diavolo, near San Giovanni Illarime, about ten miles north-west of Vicenza. The form of the latter is nearly circular, resembling that of the Giants' Causeway; that of the former approaching more to an oblong or oval figure the columns of San Giovanni are much about the same size, and measure about a foot in diameter; those of Monte Rosso are very : unequal, some being a foot, while others scarcely exceed three inches in diameter: those of both these Venetian groups manifest all the varieties of prismatic forms observable in the Giants' Causeway, and other such groups; but they have commonly five, six, or seven sides, and the hexagonal form seems mostly to prevail. The texture of the former sort is solid and uniform, the surface smooth, and the internal parts of a dark iron-gray colour; those of Monte Rosso have a rough and knotty surface; and, when broken, manifest a variegated colour, and unequal texture of parts; resembling an inferior sort of granite, of which the mountain is formed, and which serves as a base for this range of columns. Other groups of articulated basaltine columns have also been observed in the provinces of Velay and Auvergne, in France; particularly by M. De Varennes, at Blaud, near Langeac, and by M. Desmarets, near le Mont d'Or; and M. Sage mentions another, near St. Alcon, in the same province. Kircher has long ago described a group of the same columns near Viterbo in Italy. And Mr. Strange mentions another at Castel Nuovo, in the Euganean hills, about four miles south-west of that of Monte Rosso. The cliff on the right in the plate represents the joints dislodged from their original and natural position, and strewn in independent blocks; the second headland exposes the most elevated stratum of the regularly columnarized species; the third is marked by fine detached columns, nick-named "the chimney tops," said to have been mistaken, by the heroes of the invincible Armada, for the columns of some building, and their present shattered appearance is attributed to the artillery of that great armament. That portion of the basaltic field, which is designated the Causeway, occupies the centre of the view; and the culmination observable there, is called "the Honeycomb." The number of sides vary from three to nine, but the hexagonal form is most prevalent. To the architect and mathematician, these columns present subjects both for wonder and admiration, and the mind, duly impressed with these sublimities and beauties, will "look through nature up to nature's God." Those, on the contrary, who have never courted the smiles of learning, or been enlightened with the beams of science, will hug with invincible tenacity the giants and their works. Traditionary legends say, that the Causeway was formed by these Irish Anakims, as a quay on which to land their merchandise. To their art and ingenuity is also ascribed a little crystal fountain, which gushes up between some of the columns, where no wider interstice can be perceived than in other joints. The figures in the foreground mark the relative position of this last specimen of gigantic labour. To the impartial investigations of sober inquiry, nothing, however, appears to induce a belief, that these curious pillars were ever erected by human hands. Innumerable circumstances, on the contrary, forbid the supposition, and direct us to resolve the whole into the operation of natural causes, under given laws impressed on the torpid mass by the almighty power of God. From the nature of these basaltic rocks, the inhabitants of the British empire might find in them solid materials for repairing their old roads, and forming new ones, and the using of them for this purpose would give to the starving peasantry permanent employment. There can be little doubt that broken basaltes would be found far more durable than the materials commonly used, and, as a natural consequence, would leave a much smaller proportion of dust and mud. In the vicinity of Londou, the Giants' Causeway might be considered as a mine of wealth; and the expense of carriage, by sea, would not be so great as to prohibit importation to the British metropolis. ESSAYS.-ON THE EVIDENCE FROM SCRIP TURE, THAT THE SOUL, IMMEDIATELY (Continued from p. 218.) "THAT the soul, immediately after the death of the body, is not in a state of insensibility," is evident-1. from visions; 2. from metaphors; 3. from particular doctrines; and, 4. from positive declarations contained in the sacred writings. 1. From visions. By visions is meant a supernatural appearance. In this way, the Almighty frequently manifested himself to the old testament patriarchs and prophets; and to many of the new testament saints and apostles. At the inauguration of Moses, we have, in the memorable address to him, the following words, "I am the God of thy father, the God of Abraham, the God of Isaac, and the God of Jacob," Exod. iii. 6. An infallible commentary upon these words, by an infallible teacher, is found in Matth. xxii. 22, 23; from which he infers, first, the existence of the soul after the death of the body; secondly, the resurrection of the body. The doctrine which we now advocate is proved from the above passage, by sound syllogistic reasoning. God is not the God of the dead, but of the living. But He is the God of Abraham, Isaac, and Jacob; therefore, Abraham, Isaac, and Jacob, are living. Men can only be said to live, when their souls and bodies are capable of acting Abraham, Isaac, and Jacob, are living; but their bodies are long since dead and buried; therefore, it is not their bodies but their souls which act. Nothing acts when in a state of sleep, or insensibility but the souls of Abraham, Isaac, and Jacob, act; therefore, they are not in a state of sleep, or insensibility. It may be laid down as a theological axiom, that, wherever the scriptures speak of the dead, as in a state of existence, it is to inform us either directly or indirectly of the soul being in state of active existence. The perverse construction which Dr. Priestley puts upon the passage which has just been quoted and illustrated, is a lamentable instance of prejudice clouding the brightest intellect. Had the doctor recollected that our Lord, when quoting the words in question, was addressing the Sadducees, who denied the separate existence of the soul from the body, as well as the resurrection of the body; he would have perceived a sufficiency of force in the argument to overcome the Sadducean heresy. "Though Moses and Samuel stood before ine, yet my mind could not be toward this people," Jer. xv. 1. Some commentators say, that this passage refers to the successful intercession of Moses with the Almighty, when the Israelites had been guilty of worshipping the golden calf; and to that of Samuel praying so successfully, that the Lord delivered Israel from the hands of the Philistines. The passage implies that the souls of Moses and Samuel were in a separate state of existence; and that there was a possibility of their making their appearance, as mediators between God and the offending Jews. "Though Noah, Daniel, and Job, were in it, (the land) they should but deliver their own souls by their righteousness, saith the Lord," Ezek. xiv. 14. Daniel and Ezekiel were contemporaries; and, according to our common chronology, Daniel was in captivity when these words were spoken. To inform us that the spirits of the two others are in a separate state of existence, they are classed with the living prophet. "After six days, Jesus taketh Peter, James, and John, his brother, and bringeth them up into an exceeding high mountain apart, and was transfigured before them, and his face did shine as the sun, and his raiment was white as the light. And behold there appeared unto them, Moses and Elias talking with him," Matth. xvii. 1, 2, 3. How they could distinguish these two noted men, whether by the concordance of their appearance with the scriptural account of them, or by supernatural influence, is not now the inquiry. It is sufficient to observe, that the one had been dead about fourteen hundred years; and the other had been caught bodily up to heaven, about nine hundred years previous to their appearance on the mount. The circumstance of Elijah passing out of this world, without travelling by the way of the valley of the shadow of death, adds weight to the arguments on the behalf of the separate existence of the soul after death. For as Moses accompanied him on the present occasion, it is implied that they are together in a state of existence. "And one of the elders answered, saying unto me, What are these which are arrayed in white robes? and whence came they? And I said unto him, Sir, thou knowest. And he said unto me, These are they which came out of great tribulation; and have washed their robes, and made them white in the blood of the Lamb," Rev. vii. 13, 14. Though commentators differ in their opinions concerning the precise application of this vision, yet they all agree that the phraseology refers to the immediate happiness of the souls of the righteous at death. The judicious Lowman thinks, that it is most applicable to the church in a glorified state; and that it is to give us an idea of the honour, purity, and dignity of the saints in heaven. As the book of Revelation is a prophetic history of the church, from the days of the apostles to the end of time; and as this scene was previous to the resurrection, and as the bodies of the saints will not be revived till the resurrection; so it is evident, that what is said of them here, refers to their souls between death and the resurrection. They are before the throne of God, not in a state of sleep and insensibility, but, "serving him day and night in his temple." "And I heard a voice from heaven as the voice of many waters, and as the voice of a great thunder; and I heard the voice of harpers harping with their harps, and they sung as it were a new song before the throne, and before the four beasts and the elders, and no man could learn that song, but the hundred and forty-four thousand, which were redeemed from the earth," Rev. xiv. 2, 3. Without attempting to explain who are meant by the four beasts, (wa, living creatures,) and the elders-we may venture to affirm, that by those redeemed from the earth, are to be understood those souls which have been redeemed, and shall be redeemed, from their sin by the blood of Christ, and received into the heavenly state, when separated from their bodies by death. As this vision, in point of time, was also previous to the resurrection, so those souls must, in a separate state, be enjoying heavenly bliss, while their bodies are mouldering in the dust. Those who object to visions being produced as auxilaries in establishing any doctrine, ought to bear in mind, that He who taught as never man taught, and is the great exemplar of theological teaching, thought it no breach of any critical canon, to call in the aid of a vision to establish the doctrine of the resurrection of the dead. Huggate, May, 5, 1831. T. R. HOURS OF MEDITATION.-ON THE AUTHO RITY OF THE SCRIPTURES. "All Scripture is given by inspiration of God.”— 2 Tim. iii, 16. THE importance of revelation to man, that he might be informed of his nature and destinies, of his situation with regard to his Maker, and of those duties devolving on him to perform, is sufficiently obvious. In revelation only, certainty can take the place of philosophical speculations; here alone can we find a guide which will never deceive. Here should we expect to find that glorious Being, whom we see unfolded in the works of creation and providence more distinctly declared, and his moral perfection unveiled. This is that never-dimmed lamp, which shall shine upon the path of erring man till he shall reach the gates of eternity, shining with rays that "Divinely beam on his exalted soul." In considering then the authority of the Scriptures, we will, in the first place, make some remarks on their credibility as a history, beginning with the Old Testament. The writings of Moses, having a prominent feature as regards their subject and connexion, solicit our most serious attention. This celebrated lawgiver was brought up at the court of the most civilized nation of that time, and was educated by those whose attainments in science and knowledge exceeded perhaps the attainments of any other people in the world. His character he has himself impartially displayed in his own writings, and it has never, from any authentic source, been contradicted. We find his name and office have been mentioned by many pagan writers, who cannot be suspected of endeavouring to support the worship of the true God. Among others, we may mention Diodorus Siculus, Pliny, and Tacitus. Strabo, who obtained his knowledge from Egyptian writers, as appears in Josephus, describes his manner of worship as the most reasonable. The celebrated Longinus, who was a favourite of Zenobia, queen of Palmyra, in his book of the Sublime, gives this honourable testimony: "Thus does he who gave laws to the Jews, who was an extraordinary man, who conceived and spoke worthy of the power of God, when he writes in the be. ginning of his laws, God spake :' what? Let there be light, and there was light: Let there be earth, and it was so !'" Chalcidius, who was a follower of Plato, and is supposed to have borrowed many of his ideas from this Hebrew writer, speaks thus: "Moses was the wisest of men, who, as they say, was enlivened not by human eloquence, but by divine inspiration." Pliny likewise mentions Jannes and Jambres, the chief of Pharaoh's magicians, who were chosen to contend with Moses. From such testimonies as these, we are prepared to credit whatever so extraordinary a personage may advance, which is not of itself contradictory. We are prepared to believe that there was such a person as Moses, and that the writings ascribed to him were his. We see the character of Jehovah unfolded; we read of the most astonishing miracles, and find it distinctly stated that Moses held intercourse with his Maker. Moreover, we may observe, that so many of these miracles and wonderful transactions took place in the presence of a multitude of witnesses, that their assertion could easily have been contradicted had they been in any respect destitute of foundation. But, no; these extraordinary facts have remained unimpeached by the descendants of those witnesses, from one generation to another, even to the present day. If we are to place any reliance upon the veracity of Moses, while reading the book of Genesis, we must see that it would have been impossible for him to have described past transactions so minutely and unhesitatingly, without correct information. Tradition might have supplied him with some leading facts, but the rest must have been conjecture. But, can we believe that the lawgiver of the people of Israel, in distinctly describing their origin and peculiarity, should have rested on tradition and conjecture? His knowledge of the divine law and of the legal ceremonies, are declared to be derived from God, and we have no reason, seeing that the Almighty condescended to hold continual intercourse with Moses, to suppose that the whole of his writings were not divinely inspired. In turning over the other books of the Old Testament, we find the historic evidence in their favour most satisfactory. And, according to Grotius, "they, whose names they bear, were either prophets, or men worthy to be credited; such as Esdras, who is supposed to have collected them into one volume, at that time when the prophets Haggai, Malachi, and Zecharias, were yet alive." Josephus brings forward passages from many heathen historians, that confirm the veracity of scripture history. We may likewise add, that these sacred writers were all holy men, and such as to whom the arguments adduced, with respect to the books of Moses, may apply. Such of the inspired penmen, who, as "Prophets from Zion, darted a keen glance bear their own testimony in their writings, the only comment on which we need dwell being the history of after ages. There are also other evidences in favour of the inspiration of the Old Testament, which are by no means foreign to the purpose. There is not a single contradiction to the character of God, as before ascertained, from a contemplation of his works. Likewise, the sacred writers, though recording their testimonies at such different periods of time, and under such different circumstances, agree most correctly with each other. We may likewise mention the miraculous fact, that, amidst all the revolutions of empires, more especially those of the Jewish nation, the Scriptures were ever, and still are, preserved with the most anxious care, And to these, as Josephus declares, “after so many ages past, no one has presumed to add, take away, or exchange any thing." Moreover, lest any false version might be given, respecting the promised Messiah, Philadelphus, king of Egypt, son of Ptolemy Lagus, three hundred years before Christ, employed seventytwo learned Jews to give a translation of their Hebrew scriptures, to enrich his magnificent library, leaving the Septuagint as an independent reference for Christians, when the Jewish manuscripts might have been withheld or corrupted. But it is objected, that in these writings, transactions are recorded which seem almost impossible, such as the miracles of Moses in Egypt, the passage of the Israelites over the Red Sea, their supply of food and raiment, the gushing of water from a rock, &c. The answer to such objections is obvious. If we are convinced of the omnipotence of God by a survey of his works, we are prepared to believe, that any thing short of contradiction may be performed by the Almighty. Besides, we are too apt to imagine, that it is easier to regulate what we call the laws of nature, than, on important occasions, to dispense with them. Now, we shall find, by reasoning correctly, that the power of God is no more displayed in the relation which he has established between cause and effect, than when that relation momentarily ceases to exist; so that, upon the whole, miracles serve to increase our conceptions of the omnipotence of the mighty God. Objections have likewise been made to the character of the Supreme Being, as revealed in the Scriptures; but we think His attributes are there described perfectly in consonance to that knowledge which we might obtain of Him, from a survey of creation and providence. Does the benevolence of Jehovah beam forth in all his works, the scriptures likewise testify the unbounded love of God to man. Do the sacred writings describe the terrible wrath and anger of God, and his visitings upon the children of men for their iniquities; so we behold the same wrath displayed by God upon the human race, in all the misery and woe that is poured upon the earth. In both cases we may trace the same source, |