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256 this datum? in our minds or out of our minds? We cannot place part of it in our own minds, and part of it out of our minds, for it has been proved to be not subject to partition. Where-ever we place it, then, there must we place it whole and undivided. Has the perception of matter, then, its proper location in the human mind, or has it not? Does its existence depend upon our existence, or has it a being altogether independent of us?

Now that, and that alone, is the point to decide which our natural belief should be appealed to; but Dr Reid did not see this. His appeal to the conviction of common sense was premature. He appealed to this belief without allowing scepticism and idealism to run their full course; without allowing them to confound the psychological analysis, and thus bring, us back to a better condition by compelling us to accept the fact, not as given in the spurious analysis of man, but as given in the eternal synthesis of God. The consequence was, that Reid's appeal came to naught. Instead of interrogating our belief as to the objective existence of the perception of matter, (the proper question,) the question which he brought under its notice was the objective existence of matter per se—matter minus perception. Now, matter per se, or minus perception, is a thing which no belief will countenance. Reid, however, could not admit this. Having appealed to the belief, he was compelled to distort its evidence in his own favour, and to force it, in spite of itself, to bear testimony to the fact which he wished it to establish. Thus Dr Reid's appeal not only came to naught, but being premature, it drove him, as has been said and shown, to falsify the primitive convictions of our nature. Scepticism must indeed be terrible, when it could thus hurry an honest man into a philosophical falsehood.

The question, then, which we have to refer to our natural belief, and abide the answer whatever it may be, is this:—Is the perception of matter (taken in its integrity, as it must be taken,) is it a modification of the human mind, or is it not? We answer unhesitatingly for ourselves, that our belief is, that it is not. This "confession of faith" saves us from the imputation of subjective idealism, and we care not what other kind of idealism we are charged with. We can think of no sort of evidence to prove that the perception of matter is a modification of the human mind, or that the human mind is its proper and exclusive abode: and all our belief sets in towards the opposite conclusion. Our primitive conviction, when we do nothing to pervert it, is that the perception of matter is not, either wholly, or in part, a condition of the human soul; is not bounded in any direction by the narrow limits of our intellectual span, but that it "dwells apart," a mighty and independent system, a city fitted up and upheld by the everlasting God. Who told us that we were placed in a world composed of matter, which gives rise to our subsequent internal perceptions of it, and not that we were let down at once into a universe composed of external perceptions of matter, that were there beforehand and from all eternity—and in which we, the creatures of a day, are merely allowed to participate by the gracious Power to whom they really appertain? We, perversely philosophising, told ourselves the former of these alternatives; but our better nature, the convictions that we have received from God himself, assure us that the latter of them is the truth. The latter is by far the simpler, as well as by far the sublimer doctrine. But it is not on the authority either of its simplicity or its sublimity, that we venture to propound it—it is on account of its perfect consonance, both with the primitive convictions of our unsophisticated common sense, and with the more delicate and complex evidence of our speculative reason.

When a man consults his own nature, in an impartial spirit, he inevitably finds that his genuine belief in the existence of matter is not a belief in the independent existence of matter per se—but is a belief in the independent existence of the perception of matter which he is for the time participating in. The very last thing which he naturally believes in, is, that the perception is a state of his own mind, and that the matter is something different from it, and exists apart in naturâ rerum. He