YALE
UNIVERSITY LIBRARY

AN
ESSAY ''ON MAN;
OB
THE MORTAL BODY,
AND
THE IMMORTAL SOUL,
WHEREIN ARE DEVELOPED
THE INCONTROVERTIBLE PRINCIPLES
CHRISTIANITY.

BY

GEORGE WIRGMAN.

MpVl3

LONDON :
Priuted by Coe and Moore, 27, Old Change.
1898.

TO

HIS MOST GRACIOUS MAJESTY

KING GEORGE THE FOURTH;

TO

THE LORDS SPIRITUAL AND TEMPORAL;

AND TO

THE ELECTED COMMONERS

(Stoat Britain ant) Infant).

(CONSTITUTING THE SUPREME LEGISLATURE OF THE BRITISH EMPIRE)

THIS WORK IS DEDICATED,

BY THEIR DEVOTED SUBJECT,

AND MOST OBEDIENT SERVANT,

GEORGE WIRGMAN.

PRELIMINARY OBSERVATIONS.

Several years have elapsed since I ventured to submit
to the public, the result of my reflections on subjects which
I consider to be intimately connected with the welfare of
the British empire. How far my first efforts have suc
ceeded, it is not for me to determine ; indeed, it may be
presumptuous to expect, that an humble individual, uncon
nected with party, could so far interest statesmen, and
lawgivers, as to induce them to study a work, which pro
fesses to exhibit new views of the system on which govern
ments are constructed; for, it cannot have escaped the
observation of the considerate, that opinions, however cor
rect, which assume an air of novelty, or demand the
sacrifice of old prejudices, require much time, and study,
before they can take full possession of the mind.
In presenting this section of my literary labours to the
consideration of the reflective portion of mankind, it may be
desirable to notice the course of study that has operated
so powerfully on my mind, as to induce me to combat in
silence, with many difficulties, regardless of general apathy,
or indifference. The importance of elucidating the character of man, as
a physical and moral being, became more and more appa
rent, as I proceeded in the study of the Science of

VI PRELIMINARY OBSERVATIONS.
GOVERNMENT; and an attentive perusal of the NBW
Testament convinced me, that the Almighty has endued
man with innate laws, which teach him the grand disti uc
tion between fight and wrong, good wtAevil; moreover,
I clearly perceived the pure essence of Christianity to be
strictly SPIRITUAL,, consequently within the - mind; and
I ascertained, that it may be viewed" as a sublime or sys
tematic whole, independently of the historical narratives
contained in the Gospels.
In order' to obtain this inward knowledge, I pursued
the study of the mind, as expounded by ImMANUEL Kant,
and persevered, until I comprehended the three grand f& wd-"
ties-'— serascj understanding, and reason; which enabled
me to discriminate, with accuracy, and thus detect those
fallacious modes of reasoning, and false conclusions, which
frequently lead men into the most glaring contradictions,
and palpable absurdities. By this process, I was ulti
mately led to results which I shall ever contemplate^with
satisfaction and delight ; because they have enabled rae to
comprehend the true basis on which the pure doctrines of
Christianity rest for Support; viz. THE TRINITY IN Human
Nature.
This study has had the effect of satisfying all my reli
gious scruples, of clearing up many points that were doubt
ful, and of removing those mental obstacles, which formerly^
appeared insuperable. Thus relieved in my own miad, I
feel it to be an imperative duty, to sacrifice my time, and
pecuniary means, in the expectation of imparting tbjb like
consolation to others, and thus promote the gradual ame
lioration of mankind.
In the latter portion of this work, p. 139,IhaVeexhib;ed

PRELIMINARY OBSERVATIONS. vii
a parallel between the results derived from Kant's doctrine,
and the incontrovertible truths of Christianity, as taught by
Christ and his Apostles : this portion of the work, will,
I trust, be found worthy the serious consideration, and
mature reflection, of those who are engaged in the import
ant duty of Christian instruction.
In furtherance of my views, I am at present engaged
in another work, in which I have arranged a plan, com
prehending the ground-work, or rudiments, of the Chris
tian religion, from the only unquestionable authority, — the
Gospel of Christ; which, I sincerely hope, may tend to the
'-^troduction of an universal creed, — off a creed that is
not susceptible of doubt, or uncertainty.
It is generally admitted, that, ImmanuelKant was the
most able metaphysician that Germany ever produced ;
but, notwithstanding his fame as a scholar, and his unim-
peached character as a man ; he has not escaped attack
from those who view metaphysical inquiries as compara
tively useless, not to say dangerous. Does a good man
think of God — -of his glorious attributes — of heaven — of
eternity — of eternal life? All these are metaphysical or
spiritual contemplations ; in other words, they have no con
nexion with, or relation to, physical or material objects.
Thus, it is evident, that the objectors to metaphysics be
come metaphysicians themselves, when occupied with such
reflections; which consideration should induce them to
renounce their prejudices, and search inwardly for the
truth. Kant has clearly pointed out the extent of our powers
of mind, andfully ascertained, what we can actually know, and
what we cannot know, in our present limited state of exist-

viii preliminary observations.
ence ; and the line of demarcation is so distinctly drawn,
that the separation must be apparent to every diligent
inquirer. With feelings of the highest respect, and regard, I take
this opportunity of acknowledging the assistance I have
received from my brother, Mr. Thomas Wirgman ; my old
friend, Mr. Henry Richter ; and from my kind friend, Mr.
Leigh; and I return them thus publicly, my unfeigned
thanks, for the valuable critical observations with which
they have favoured me, during the progress of this, (to me,)
arduous undertaking; indeed, I have the happiness to
know, that they have been actuated by the same disin
terested motives, that have influenced my own mind.
The references to previous pages, which are dispersed
throughout the work, are intended for the use of those
who wish more minutely to investigate the operations of
the human mind ; to readers generally they will be of little
importance.

N. B. — For the convenience of the reader, the following
heads, relating to the " Essay on Man," are intro
duced. Page
Human Nature ; or, the Mortal Body, and the Immortal
Soul, (the component Properties of Man,) exemplified 44
On the Animal Nature of Man ; or, the Mortal Body  48
On the Moral Nature of Man ; or, the Rational Soul .... 69
On Man, as an accountable Being  96
A Review of the preceding Delineation of Human Nature,
which is in Harmony with the Doctrine of Christ and his
Apostles  ] 39

THIRD SECTION.

ILLUSTRATIONS OF THE
FIRST THREE PRINCIPLES, OR NATURAL LAWS
OF THE
SCIENCE OF GOVERNMENT,
As promulgated Page 15, Section I.

IN the Exposition of " Kant's Moral Philosophy" given in a
preceding Section, I have developed that portion of the Rudi
ments of the Science of Metaphysics which I deemed requisite,
in order to enable me to elaborate or expound the Science of
Government. In the course of the present Section, it will be necesssary more
fully to illustrate that Exposition, for the purpose of rendering
the whole as intelligible as the subject will permit, without oral
instruction. ¦
In this highlyrfavoured land the art of government has been
more strictly examined, and more closely studied, than in any
pther country on the face of the globe ; and its present state of
perfection may be attributed not only to the energy of the first
families in the hingdom, but to the co-operation of the indepen
dent of all classes of the people, who,' in many instances, have
resolutely sealed the bond of freedom with their blood : these
consideration;, induce me to hope that the present attempt to

38
develope the Science of Government will excite some degree of
interest in the public mind.
Government, which comprehends Sovereign Power, arises
from the necessity of protecting property and persons, and is
calculated to produce the well-being of the people under its con
trol, consequently, to promote contentment, which is the basis of
human happiness.
In a course of lectures delivered at the Philomathic Institu
tion, for the purpose of elucidating Kant's Moral Philosophy, I
explained the various propositions contained in Section II., which
I propose publishing as an appendix to t-his work, for the benefit
of those readers who may be desirous of searching deeply into the
Science of Morals and of Government, the operations of which
are simultaneous.
To keep the subject under discussion within the immediate
view of the reader, -it will be necessary to recapitulate the First
Three Principles.
1. Man is a Being possessed of two distinct Natures, the
Animal or Physical, and the Moral or Rational.
2. The instinct and necessity of his physical nature constrain
him to supply the wants, and to gratify the desires of that
nature. 3. The dictates of his moral nature operate to direct and
control his physical nature, and originate in him rights, duties,
and moral and religious sentiments.
The acute reasoner will perceive that these three principles are
grounded on the human mind itself, or on the metaphysical study
of man ; for, we cannot reason on the innate powers or laws of
the mind without diving into metaphysics, by which term I mean
the very opposite oi physics ; which last is the study of things
that become manifest to us through the medium of the knowing
faculty, comprising sense, understanding, and speculative reason.
The science of metaphysics, on the contrary, treats of objects,
or ideas of pure reason, that are boundless as infinity, and not
attainable through the organs of sense, and may justly be termed
the science of the soul, therefore the knowledge resulting is
Rational or Metaphysical.

39
St. Paul clearly points out the great utility of the study of
this science, which comprehends the essential doctrine of Chris -
tiaaity, truths " spiritually discerned," the attributes of omni
potence, and the innate powers or laws of the human mind ; for,
he informs the converts to Christianity, that " the invisible
things of God, from the creation of the world, are clearly seen,
being understood by the things that are made, even his eternal
Power and Godhead." — (Rom. i. 20.)
St. Paul here refers to sound conclusions of reason that enable
us to see mentally into the Region of Infinity, which is out of
the limits of physical nature : these conclusions are most decidedly
metaphysical knowledge deduced from our reasoning soul. For
example : our knowledge of physical or sensible things, which
are governed by the laws of Cause and Effeft, Action and Re
action, &c, determines us, after much inward reflection, to
believe that there is a God, the Creator of the Universe, in a
different medium from Time and Space, where all is limited, that
is, had a beginning and will have an end ; and that his power,
justice, and mercy are infinite ; and we ascribe to the Creator
attributes that our reason teaches us are component parts of the
Godhead. Other metaphysical knowledge is derived from the same source.
For example : Time is the limit and repository of physical
nature, and can only contain physical properties ; and, that Time
is distinct from Eternity, the mansion of God, the eternal
Father ! All pure universal ideas of reason are metaphysical,
such as the attributes of the Godhead, pure liberty and equality,
and imprescriptible and unalienable rights : there can be no
physical property in these, for they are not susceptible of division
into parts, which all physical properties are, even thought, sound,
and internal feelings, for even these are divisible into portions of
certain duration.
The mere act of thinking of infinite ideas of reason must not
be mistaken for ideas themselves, for it is simply an operation of
the mind within time.
Our knowledge of " God, the Father Almighty, maker of
heaven and earth," is metaphysical j for St, John says, "No

40
man hath seen God at any time, the only begotten Son which is
in the bosom of the Father, he hath declared him."— (John i.
18.) And in another place, he says, " No man hath seen God
at any time. If we love one another God dwelleth in us, and
his love is perfected in us. Hereby know we that we dwell in him,
and he in us, because he hath given us of his Spirit." — (1 John
iv. 12 and 13.) This communion with the Almighty is within
the definition of Metaphysics, and can only be attained through
the divine portion of Man, his immortal Soul, the seat of Rea
son, which, as before observed (page 18), is the connecting link
between Man and his Maker.
This communion with the Almighty, whether it be by
devout prayer or thanksgiving, or by the holy fervour of the soul,
ascending through the divine Spirit, Conscience, to the throne of
God, is that powerful impulse, that approximation towards the
will of God through the " Holy Ghost," or divine Spirit within
us, that is exemplified by our conformity to the dictates of the
pure Moral Law ; or, as expressed by St. John, " If we love one
another, God dwelleth in us, and we in him." We must bear in
mind that the word love, as used by St. John, comprehends a
performance of our social and moral duties.
It is highly important that this truth be well understood, for
the spiritual essence of the Christian doctrine, "The being born
again " through faith in God's mercy, is grounded on it. Christ
said to Nicodemus, " Except a man be born again he cannot see
the kingdom of God ; that which is born of the flesh is flesh ;
and that which is born of the Spirit is Spirit." — (John iii. 3 and
6.) Denoting, that flesh is of one nature, and spirit of another,
and that they cannot be amalgamated ; their operation on each
other produces human nature, for corrupt physical matter can
not become incorruptible spirit; they are distinct, and in separate
states — one is literally body, the other essentially soul.
The being born again, or the new birth, must be viewed in
a figurative sense ; it is the triumph of the reasoning soul over
the lusts of the flesh, or it is the moral law within us, (St. Paul's
" Law of God,") purifying and regenerating man. \
We are born into a sinful world with violent passions, carnal

41
desires, and physical wants; counterpoised by a spiritual moni
tor, conscience, within the region of the soul ; to which we
can apply for moral instruction to purify our carnal nature, and
to direct us to a virtuous course of life: this " Holy Spirit!"
this . pure emanation from God ! does not become our secret
director, nor does it control vice, until we are persuaded of the
frailty of the flesh, and are conscious that we have acted dia
metrically opposite to the dictates of the moral law, or in oppo
sition to the will of God.
. Repentance, whereby we forsake sin, must then take place,
and inward prayers for forgiveness be resorted to with a devout
mind ; we must be determined to lead a new and virtuous life
with a lively faith in God's mercy : this determination firmly
adhered to, is the new birth unto righteousness, for we are
hereby made partakers of happiness derived from virtue, by the
all-powerful influence of the " Holy Spirit," or grace of God.
The New Birth does not damp the enjoyment of happiness on
earth, nor deprive us of the good things of this world, the boun
ties of nature, but rather enjoins a moderate use of them, and a
just distribution, aided by benevolence and charity, which the
doctrine of Christ inculcates — for he taught us to love one
another, to be merciful in our judgments, to forgive our enemies,
and to put our trust in God.
Christ and his Apostles seldom contemplated the. animal
nature of man ; therefore, it is .most desirable thoroughly to
comprehend his' moral or divine * nature, which is a metaphysical

* The word divine is here used philosophically. When the Kantesian
Exposition of the immortal soul of man is comprehended, we shall not
believe the Soul to be any part of physical nature, although a component
property of human nature, consequently not subject to duration within
Time, the repository of sensible things. We shall believe it to be the
divinb spiritual influence of the creator, working on the Animal
Nature of Man, in proportion to his devout meditation, or ardent re
searches within his spiritual soul, which is ever in its immortal state;
for, " Ask, and it shall be given to you ; seek, and ye shall find; knock,
and it shall be opened unto you." — (Luke ii. 9.)
The essence of the Soul, is, in other words, the pure Moral Law within

42
inquiry ; otherwise our minds may be so occupied with material
notions, that we shall not be enabled clearly to understand the
spiritual doctrines expounded in the writings of the Apostles.
The studious and reflective in all ages have been engaged in
searching inwardly for the innate laws of the human mind, being
prepossessed with a feeling that all the works of omnipotence
proceed according to immutable order, and on scientific prin
ciples : this study is metaphysical, because it is not grounded
on sensible representations.
Their object has been> to erect a system of morals on such a
basis as shall demonstrate the innate principles in man that deter*
mines the will to good or evil. Immanuel Kant having accom
plished this-great work, to him we are indebted for the' develop
ment of the Science of Morals ; its practical application should
be the peculiar employment of divines and teachers generally, for
the essence of Christianity being pure truth, moral doctrine is
the obvious result. .
The study of the art or government in all its bearings, is,
in fact, the physical and metaphysical study of man. I shall,
in the course of these inquiries, strive to develope the natural laws
of that art ; or, at all events, lay the foundation upon which
legislators and philosophers, who have" hitherto failed in their
attempts to explore the Science of Government, may safely build
I consider the cause of former failures in this study to have
arisen from the lack of science in teaching and exemplifying the
two distinct natures of man. Christ and his Apostles ex
pounded (in their divine teaching) these two natures very dis
tinctly, and taught us, that they are in separate states ; the body
or animal nature within this corrupt mortal state, and the soul or
us, St. Paul's " Law of God," which is grounded on- pure reason; and
when corrupt human nature is controlled and directed to the path of duty
it is the Divine Spirit (or Conscience) that operates ;. and we are then as
declared by St. John, in communion with God ! for, he is in tts, and we
are in Mm;'' meaning, that our Animal and Moral Natures are in mutual
harmony, which is exemplified by our love to mankind, which expres--
sion comprehends not only a just but a charitable performance of our
duties to one another.

43
moral nature in- an immortal state, beyond the limits of man's
power. Our moral and religious reflections, and the events of social
life, cannot fail to impress on us, and familiarize to our reason,
man as a moral being, and man as an animal being ; which are
usually distinguished by the terms soul and body.
The ordinary routine of education inculcates very confused
notions on this vital subject, and it is seldom that much science
(which is the grounds of reasoning) is resorted to for the purpose
of satisfying the inquiring mind, that from these two natures in
mystical connexion proceeds a third, denominated human na
ture j which comprises the principles of good and evil, and
constitutes man an accountable being.
I shall strictly investigate these important truths, for they are
of momentous consequence to my inquiry into the true principles
that govern buman nature, and are interwoven with the meta
physical and physical sciences (which comprehend the practical
operations of politics, morality, and religion,) and may with pro
priety be denominated the sciences of the immortal soul and
mortal body, for the laws that govern both sciences are disco
verable in the human mind.

44

HUMAN NATURE;
OR,
THE MORTAL BODY, AND THE IMMORTAL SOUL,
(The component Properties of Man.)
EXEMPLIFIED.
In attempting to unfold human nature on scientific principles,
I shall endeavour to render the text intelligible to those readers
who will spare time, and exert the faculties of their minds to
comprehend it.
All existing things, or natural objects, that is, all things that
we become acquainted with through the medium of our Senses are
physical, and under the control of the Laws of Nature, or of
Physics. The human body, and all objects in nature, both
animate and inanimate, are of this description. The animal,
vegetable, and mineral productions that are nourished by the
earth, (which, in an extended view, comprises the three essen
tial physical properties, Air, Fire, and Water,) grow or advance
in the order designed by the Creator, to their final period of
duration in Time, under the control of the Laws, Cause and
Effect, Action and Re-action, &c. : when that period arrives a
change takes place, and they return to earth, or become first a
new physical effect, then a physical cause of other effects.
A striking analogyjs observable in the organization of Animal
and Vegetable Life ; each genus is gifted by the Creator with
powers and functions adapted to its wants, desires, and neces
sities, and being of the nature of earth becomes sustenance for
other species and genera ; such appears to be the pre-ordained
order of nature. The necessary basis, or the medium of this
life, is Earth, Air, Fire, and Water, which produce and sustain
all physical properties in conformity with the Laws of Nature.
Experience has taught us that only animal and vegetable
matter are adapted to support human life, but that mineral and
earthy productions may be used medicinally as correctives and
restoratives.

45
Those readers who are conversant with physical events,
and with the organization of Animal and Vegetable Matter (in
cluding Man), must have noticed the scientific arrangement and
disposition of the various organs, how exactly they are adapted
to perform their requisite functions ; and, although we cannot
distinctly comprehend the utility and design of those terrific
visitations of Providence, extreme heat, extreme cold, lightning,
tempest, plague, pestilence, and famine, yet we must believe
that these physical operations are ordained by the Omnipotent
Creator in furtherance of the great end proposed. •
The roots, fibres, branches, &c, of the vegetable produc
tions through which earthy sustenance, the support of life is
circulated, bear a strong affinity to the organs, veins, muscles,
&c., of the Animal Kingdom, which are expaessly adapted to
the same purposes ; with this difference, that the vegetable is
sustained immediately from the earth, and the animal mediately,
its sustenance having possessed life, either animal or vegetable.
The systematic machinery of all the works of God, which we
have successfully inspected and made ourselves acquainted with,
denotes the precision with which means are adapted to ends. The
various kinds of physical powers possessed by different species,
their adaptation to the ends in view, by the predestined organi
sation of the physical machinery of each, unfold to us the powers
Nof the Creator, independent of the main spring to action, natu
ral or physical instinct, tvants, and desires , to which tendencies
or properties of Nature, we shall trace the love of life, and of the
strong physical desires, operating under the direction of the Laws
of Cause and Effect, Action and Re-action, &c.
Much scientific application and great labour, as well as extra
ordinary activity of mind and body, have been applied for ages, to
the close examination of physical properties, by experiments and
illustrations j and it is evident, that vegetables have one mode
of obtaining sustenance, and animals another, each have their
wants ; but in failure of obtaining earthy sustenance,- life becomes
extinct, and the once living thing becomes decomposed and
returns to its mother earth, which it nourishes in its turn. The
mortal body is continually under the active and scientific exami-

46
nation of the Anatomical and Medical schools, and the labours
of Professors have enabled'them to produce a great mass of sound
practical knowledge.
The school op Theology, should not only comprehend the
active labours and devout meditations of its spiritual Pastors,
but it Should clearly interpret the spiritual truths of Christianity.
Unfortunately, it has suffered the metaphysical study of the
immortal Soul, (the " Spiritual body" of St. Paul,) that has to
account in another world, for the transgressions of the flesb, to
be in great measure lost ; or to become so entangled with
physical or material notions, that the spiritual doctrine of the
apostles, and of the early fathers of the Christian Church, has
nearly become extinct : indeed, the routine of College Education
for Church preferment, has become anything but Christian ; con
sequently the pure spiritual teaching of the Apostles, (Relics of
which have been preserved to us in their Epistles,) has in a great
degree evaporated, or at least degenerated ; for modern teachers
of Christianity prefer entering deeply into logical disquisitions,
and historical relations.
The celebrated Paley, in his Moral Philosophy, (book vi.
ch. 10.) says, " Now it must be remembered, that Christianity
is an historical Religion, founded on facts which are related to
have passed, upon discourses which were held, and letters which
were written, in a remote age, and distant country of the world,
as well as under a state of life and manners, and during the
prevalency of opinions, customs, and institutions, very unlike
any which are found amongst mankind at present."*
This is a very insufficient definition of the basis on which to
rest the immutable truths of pure Christianity j for it implies
that the pure, therefore holy doctrine of Christ and his Apostles,
rests solely on the belief of certain recorded facts, recorded too,
only; in the writings of the first teachers of Christianity. God
forbid 1 that the pure Religion of Christ should depend on the
belief of certain occurrences, which did not even obtain general

* In quoting so high an authority, we must do Paley the justice to
observe, that in his Moral Philosophy, he has confined himself within
those strict limits, from which he departed when writing on the Evidences
of Christianity.

47
belief in that peaceful and enlightened agej for were that the
case, instead of teaching pure Christianity, we should be daily
employed, in striving to instil the belief of certain partial
relations ; * and instead of leading the mind to a knowledge of
God's Kingdom, we should be distracting it, by studying evi
dences founded on human testimony j a study the more distressing,
because not susceptible of demonstration, but, on the contrary,
liable to engender doubts, which can only be determined by that
highest tribunal of human nature. Reason.
In ages of ignorance, the temporal Heads of the Roman
Catholic Chur,ch, grounded some of their tenets on the belief of
certain physical occurrences ; thus confounding the belief of
certain events with morality and religion, a most injudicious
and unstable ground-work for a universal cregd ; more particu
larly, as we are prohibited in various texts of Scripture, from
judging one another. I shall distinctly shew, in another section,
that the Apostles did not found the primitive Church on such
fragile materials, but on that immutable, holy doctrine, that is not
of this world : that, which is neither upheld by miracle, nor by
history, nor by any earthly authority, but which must draw forth
conviction from the soul; being a Divine Revelation through
the medium of Jesus Christ, to the pure reason of Man : in other
words, the spiritual influence of God, pervading the human race.
It shall be my endeavour to extricate the pure Christian
doctrine from the obscurity in which it has been involved by
commentators, for more than a thousand years j and to. lay the.
foundation of a School of Theology, which will, by degrees,
enlighten Christian teachers, eradicate heresy anW schism, and
introduce pure Christian doctrines, under the administration of as
many Christian communities, or different Church governments, as
the will of Man, in accordance with physical circumstances, may
authorize. On reference to St. Paul's Epistle to the Hebrew,?,
chapters vii. viii. and ix. we shall find, that the pure spirit
 *  : —  •¦ . ¦¦' ¦' ¦ ¦"
* Belief in any recorded event, cannot be synonymous with Virtue
and Religion. We believe certain relations because we have, or consider
that we have, good rational grounds for believing them to be true ; or
because we have been taught in our youth, and by public example, to
believe them to be true.

48
of Christianity, the communion of the soul with God, must
necessarily elevate us in idea to another world : where the High
Priest of the Universal Christian Church sitteth at the right hand
of God. No supreme temporal head was ever appointed to
govern his Church on earth ; consequently, each Christian com
munity or particular church establishment, must appoint its own
temporal head.

ON THE ANIMAL NATURE OF MAN,
OR,
THE MORTAL BODY.
The incontrovertible position, that we can know nothing
beyond the limits of our mind, leads to the conclusion, that all
we know of the mortal body is within the mind ; and that those
who have acquired the greatest portion of sound knowledge, must
be best able to prescribe for its wants, and administer to its
necessities. ' Moreover, all we know of the itnmortal soul is
within the mind ; and those who have most earnestly directed
their serious attention to the consideration of that object, and
separated in thought, the pure moral doctrine of the soul, (St.
Paul's " Law of God,") from the impure desires of the flesh,
(St. Paul's " Law of Sin,") are best able to prescribe, what will
be most conducive to happiness here and hereafter.
Immanuel Kant having clearly developed the two natures of
Man, and discovered practical rules for the attainment of this
knowledge, which fully illustrates the nature of the Body and of
the Soul, and the divine truths before alluded toj I deem it
essential to direct the reader's attention, to the practical working
of these innate powers or Laws of the Mind, as laid down in the
Exposition of Kant's Moral Philosophy, (page 17,) which will
lead to the desired end.
That we can know nothing beyond the limits of our mind, is a
position which forms the ground-work, or corner stone of a
moral structure, that must eventually produce the greatest
influence on man. This position being admitted, we cannot
conceive it possible to examine the cause out of the mind, that

49
operates on the senses j for the mind produces om judgments right
er wrong, which are synonymous with our knowledge of things;
and we cannot fail to discover, that our knowledge of things
varies, as our judgments become more or less correct.
That we possess more than one kind of knowledge must be
admitted ; and that the human mind consists of the three great
faculties, Sense, Understanding, and Reason, is equally evident.
Sense produces intuitive or actual knowledge. Understanding
produces conceptive or intellectual knowledge. Reason produces
ideal or rational knowledge.
These three kinds of knowledge are the production of very
different powers or laws of the mind. The acquirement of a
knowledge of their limits and modes of action, will enable us to
use our Reason with sound moral judgment, Unust tend to check
superstition, lead to a purer course of life ^ consequently, to
moral reformation.
Without fear of contradiction, I here state, what must be
considered an indisputable fact : The instant our senses are affected
by a cause without the mind, a judgment is necessarily drawn
forth, or produced by the active powers of the mind, which
constitutes actual knowledge, (see that head, page 20:) and
moreover, it will appear, that our judgments are not impressed
on the mind by the noumenon, or cause without, that operates
through the medium of the organs of sense, but that they are as
variable as our wills, or the motives that prompt us to judge,
and are as frequently wrong as right ; which inevitably brings us
to the conclusion, that the correctness or certainty of our know
ledge of the phenomena of nature, whilst under the test of actual
inspection, is very problematical. Nature, (or natural objects,)
in the estimation of each individual is, whatever the mind deter
mines it to be at the instant, and we have no other test, by which
we are enabled to know what it is. It is impossible to be
otherwise ; for we cannot form a judgment, when sensibly
affected, without affixing to the sensations received our store
of acquired knowledge that applies to, or fits the object under
consideration ; consequently, mental acquirements, the result of
former activity of mind, are principal features in all physical

50
knowledge, which must necessarily differ, as our capacities, our
acquired knowledge, our motives, and our reasoning powers,
(the use of which being discretional,) differ in their capabilities
and application ; which become actively useful, or otherwise, as
they may, or may not have been judiciously exercised.
The examination of this single operation of the mind, has led
the most acute reasoners into the very depths of metaphysical
research, in the hope of exploring the science of the Mind.
Kant has defined this science, the rudiments of which are fully
explained in Section II. j his great merit consists in distinguishing
the Cause or Noumenon out of the Mind, from the Effect or
phenomenon within the Mind ; that is, in determining the portion
of natural objects produced by the Mind, and the portion that
is independent of the Mind j allowing to the Mind all the
knowledge acquired or produced by its active powers, which
knowledge is ever varying ; and to the things in themselves which
are independent of the Mind, and which never vary j all that is
distinct or separate from the Mind, namely, the outward cause of
sensible appearances, the Noumenon.
It has already been observed, that we possess three distinct
kinds of knowledge, which are within the boundaries of the Mind,
and which cannot be amalgamated or mixed up with the Noumenon
or cause out of the Mind : consequently, no part of that knowledge,
can be truly denominated the thing in itself independent of the
Mind. Il would be departing from the main object of these contem
plations, were I to attempt fully to elucidate the abstruse points
under the head Sense, (page 21,) nor would it yield much profit
to the studious reader ; who would find oral tuition requisite to
prevent erroneous conclusions, to keep his mind free from confu
sion, and to induce him to proceed satisfactorily.
I will nevertheless offer to the reader, an enlarged and corrected
copy of an Essay presented to the Philomathic Institution, con
taining a review of the Animal Nature of Man, — a summing up
of the heads Sense and Understanding, elucidated in the Course
of Lectures 1 had the honour of delivering before that very
laudable Institution.

51

AN ESSAYON
KANT'S PHILOSOPHY OF falND,
dedicated
TO THE DIRECTORS OF THE PHILOMATHIC INSTITUTION,
BY THEIR CORRESPONDING MEMBER,
¦ GEORGE. WIRGMAN.

In the concluding observation on the exposition of Kant's
Moral Philosophy, (page 36,) I stated my motrve for deferring the
definitions of Time and Space.
Thechain of reasoning throughout the lectures having developed
the Natures of the Receptivities alluded to in Position D, to be
Actual Time, and Actual Space ; it is now essentially necessary
to your further progress in the Science, that I submit to you the
following definitions 5 which I trust will be considered self-evident
to the studious inquirer, who has regularly attended the lectures.
Time is Succession, Space is Extension. These definitions
are judgments of the mind, and come under the general explication
of knowledge, (see page 20.)
Intuitive or Actual Time, is the present time, which is the
only existing time ; it is inseparable from our Sense, and it is the
Receptivity or Repository of our sensitive faculty, for in it we find
all sensible objects, or things we actually know.
Conceptive Time, is only the conception, or notion we have
in our mind of past and future time ; and of time present to other
sentient beings, though not present to us ; for we cannot contem
plate a sentient being, who has not a present time of his own,
which contains the existing things he knows 5 none of which con
ceptions of time can be actual time to us.
Ideal Time, is our notion of infinite time, which cannot be
conceived as actual or present.
Intuitive or Actual Space is that extension that is within

52
the limit of our Sense, or within the grasp of our Senses : it is the
Receptivity or Repository of our sensitive faculty, and cannot be
separated from it, for in it we find all sensible objects or things
we actually know, that possess co-existing parts.
Conceptive Space is only the conception, or notion we have
of an extension in which all things existed in former time, and in
which all things will exist hereafter ; likewise the necessary con
ception of an extension not actually present to us, but which is
actual toother sentient beings, and contains the objects present to
their senses.
Ideal Space is our notion of infinite extension ; which has
neither beginning nor end, and which cannot be conceived within
any actual space.
DEDUCTIONS.
First. Actual Time and Space, the (holders of sensible
things,) being essential to, and inseparable from our Sense, mustbe
identical with our Sense : which is a receptive or passive faculty,
consisting of two repositories for Objects of Sense.
Secondly. Objects of Sense, or things of experience, only
exist in Actual Time, and Actual Space ; or in the Receptivities,
or Repositories of each sentient being j therefore, the mystical
causes of these existences (the noumena) are distinct from them,
and not within Actual Time and Space ; where they, we could
define them, which it is not in our power to do ; consequently
they are beyond the reach of the human intellect, or of actual
knowledge. If we can know nothing beyond the limits of the mind, (see
page 20,) and we can really know all within Actual Time
and Space, our minds are co-extensive with time and Space ;
for they contain all the sensible things we can inspect or
analyze ; which things are necessarily within the sensitive faculty
of the mind during the period of mental inspection. The first
impression within the mind is Sensation, which is received
through the medium of the organs of sense, and is the unalterable
ground work of Intuitions, or of sensible things, and of Actual
Knowledge.

53
On analyzing our Sensations, we find them clothed with the
forms of the Receptivities or Repositories, for they are invariably
reducible to parts in extension and to parts in succession, which
are the exact representations of Time and Space; as fully explained
in the Lectures.
Intuitions, or sensible things, in other words phenomena or
objects of nature, are constituted by the active powers of the under
standing producing their determined form or properties, while
the Noumenon operates on our sense; and Intuitive or Actual
Knowledge is obtained by analyzing objects of nature, by means
of the judging powers of the understanding.
Our knowledge of these objects varies, as our judgments varv,
which are directed or biassed by motives. Were these objects
the things in themselves, independent of the min#, (the Noumena,)
they would imprint in our minds fac-similes of themselves, and
their appearances would not be ever varying in our minds, as
experience proves Objects of Nature ever do.
If the mind were inactive in producing Objects of Sense or
Phenomena of Nature, the frequent disagreement with regard to
matters of fact would not prevail.
The state of the case is simply as follows, — from habit and a
certainty that there is something out of the mind; we are
accustomed to consider Natural Objects as they appear to us, or
rather, as our judgments have determined them, (for their appear
ances vary with every change of opinion;) things in themselves
independent of, or out of the mind. Close reasoning will make
it evident, that we only fancy the objects or appearances of
Nature to be out of the mind, or transfer in error, our Actual
Knowledge (right or wrong,) to a something out of the mind, to
the Noumenon; as the Dog in the fable did, when he let drop
the meat within his mouth, to grasp at its shadow ; we imagine
or conclude, that the form (the properties and qualities) which
the understanding gives to the sensations or matter received', is
the thing out of the mind, which is undefinalle, because it is out of
the mind: Until our mental powers or activities can operate
beyond the confines of Sense, how can we actually inspect other

54
things, than those within our sensitive faculty; for the things
that each of us actually know, only exist in the Repositories
of our separate minds ; and to be enabled actually to know other
things, for example, things in Calcutta, and in the Northern
Regions, we must absolutely have them within our individual
Time and Space, or within our sensitive faculty ; which would
require us to undertake a voyage to India, and another to the
North Pole, otherwise we can only have Conceptive Knowledge of
them. We must really allow the mind the full expanse of actual Time
and Space, for the acquirement of Physical Knowledge ; and for.
Metaphysical Knowledge, the region of infinity ; and disconnect
or separate it from our notions of physical matter, (or sensation,)
which is only the first effect or impression received within the
mind ; otherwise the reasoning and spiritual doctrine of Christ
and the Apostles, cannot be rationally interpreted. The gospel
encourages us to dive into our spiritual or divine nature, and,
teaches us that the Spirit of God dwelleth within the soul, or the
reasoning faculty of the mind of man. The Mind comprehends
the moral law, or " Law of God," as well as the " Law of Sin;"
in truth it is that in human nature, that contains the principles
of Good and Evil, the divine Spirit within the confines of reason,
in connection with the animal wants and desires within the
confines of sense.
Intuitions or sensations necessarily propel the active powers
of the understanding, to determine the form of the matter re
ceived ; which form and matter are the phenomena or objects of
nature in the mind; this is the original use of Understanding:
but no actual knowledge is derived therefrom, until a mental
analysis of the phenomena of nature, or of sensible things, takes .
place, which is a logical use of understanding. We then find by.
our immediate judgments, that every thing in actual time and
space, the repositories for sensible matter, is reducible to the
categories; except the sensible parts, which are synonymous with
sensation or matter, and are the first effects within the receptive
faculty of the mmd, (Sense.) It is impossible to retain these.

55
parts when the noumenon ceases to operate; yet all the properties
constituted by the mind may be retained.
We cannot fail to observe, that actual knowledge and actual
things are so nearly allied, that it is only mentally that we can
separate them, by abstracting the properties conferred by the
understanding, and treasuring them in the memory ; where they
will be retained, when the sensible parts disappear, or are absent
from our time and space, or our sensitive faculty. It is remark
able and worthy of observation, that every existing thing com
prises the categories or laws of nature, or of physics, which are
to be found in the mind of man ; certainly not in rocks and
stones, or the phenomena of nature.
We have no pretence for maintaining, that the things of our
experience are not constituted by the mind;*it would outrage
sound reason to assert, that they are things in themselves inde
pendent of the mind. We will put a case, and suppose that
objects of nature are independent of, and not within the mind ;
how does it happen that they are one thing at one time, and a
different thing at another, and that they vary in every particular,
as our judgments vary ? In truth, they are not to be distinguished
from whatever appearance our judgments confer on them, how
ever We may err ; if this be the case, is it possible to determine
how much of them is the produce of the mind, and how much the
thing out of the mind ? The mind is the only test of our know
ledge of anything, and stamps the appearances of nature, on the
sensations obtruded on us by noumena, or causes without. In
support of this definition of Mind, I refer to the Deduction,
page 19, and to the reasoning throughout the course of the
Lectures. I feel that you have a just right to put the questions,— what
then, are the things in themselves out of the mind ? and — what
is the mind in itself ? The things out of the mind, most certainly
are not the things of our experience, as our minds have consti
tuted them ; for no two of us would determine their properties to
be the same in every particular : therefore, the things in them
selves out of the mind, cannot be identified with sensible objects,

56
which are the production of the mind, and not distinguishable
from our actual or intuitive knowledge of these objects. Our
knowing faculty cannot obtain knowledge beyond the limits
of our mind j therefore, to attempt to define the mystical cause,
or operating power of the Creator, that sets the machinery of the
mind in motion, would pot only be most absurd, and a stretch of
power wholly out of our element, but a profanation of our highest
attribute, Reason. I may safely venture to assert, that mankind
never differ as to the fact, that all sensible things must necessa
rily comprise parts in succession, and parts in extension, in
order to be actually present to our sense ; that is, to be in our
individual Time and Space; and, that it is only the judgments
we form of sensible things that vary, until we obtain apodictical
certainty. In answer to the question, What is the Mind in itself? I will
be as explicit as my present acquirements will allow. The more
frequently this subject is discussed, the more likely is it to
become intelligible : it will not only be simplified, but rendered
familiar. Man is the production of the Animal and the Moral
Natures, in necessary connection. The Human Mind is most
appropriately adapted for his guidance, for it affords him the free
choice of the course of action he may please to pursue : it is
provided with mental powers, or laws suited to his two very
opposite natures ; which St. Paul emphatically denominates " the
Law of Sin, and the Law of God."
The Sensitive Portion of the Mind is receptive, and
receives sensations, or the matter of things, within its receptive
faculty, Sense, or within the Repositories of Sense; which must
not be mistaken for physical things : the sensations only are the
physical things, whose form or properties are determined by the
pure activities of the understanding, which are synonymous with
the Laws of Physics, or of Nature, and which are discoverable in
all the phenomena of Nature, or things of this world.
The Moral Portion of the Mind is pure practical reason
grounded on the pure moral law, (which is hereafter illustrated,)
in other words, the immortal Soul of Man, the spiritual emana-

57
tion from the Deity, which is the throne of conscience, or " the
Holy Spirit within us;" consequently, the Human Mind is not
physical matter, although in connection with it ; and it has two
boundaries, actual Time and Space for its physical or sensible
objects, and Infinity for its metaphysical or ideal objects.
Further to illustrate this abstruse subject, let us watch the
mind and observe its procedure : first, in originating or producing
the phenomena of nature to the human mind ; or the objects of
nature that immediately affect our Senses: secondly, in analyzing
these, objects by the judging powers of the Understanding; we
then obtain actual knowledge (right or wrong) which we cannot
distinguish from the sensible object; for while we obtain actual
knowledge by experiments or immediate judgments, the existing
thing must be present to us, and I defy an%- of my readers to
determine satisfactorily what portion of the peculiar properties
they ascribe to it, is the thing in itself independent of the Mind ;
provided they keep in remembrance the fallibility of human nature.
For example, all their judgments of an object of nature might be
erroneous, and the next time they examined it they might deter
mine it to be different in most particulars. If the thing be not
present to us, we have only Conceptive knowledge of it, which
we have previously obtained and stored in our memory for re
production when required. The absent thing does not exist in
our Time and Space, therefore we cannot actually know it; if we
ever have again the same thing actually to refer to, a change must
have occurred in it, even if not perceptible; it must be older, and
age materially alters all objects of nature; it first tends towards
perfection, and ultimately to decay.
We must not imagine that our Conceptions and Conclusions
are within our sensitive faculty, Time and Space; they are the
production of other faculties of the Mind, of Understanding, and
Reason, and possess no sensible parts or properties. It is true,
that Understanding and Reason are impelled to activity by sen
sations received : for if our Senses were not operated upon by
Noumena, the spring or stimulating power would be deficient, and-
our conceptive and reasoning powers would be inactive. The

• 58
Apostles fully comprehended this distinction; for St. Paul assures
us, that the invisible things of God from the Creation are under
stood by meditating on the things that are made.
Again — Our Receptive Faculty, Sense, is affected from
without by the Noumenon, which being out of its receptivities,
Time and Space, cannot be defined. This affection or sensation re
ceived, partakes of the forms of the Receptivities of the sensitive
faculty, which forms are succession and extension, precisely as a
cast partakes of the form of its mould ; and it is connected into
Intuition by the activity of this faculty of the mind, which
instantly propels the activities of the Understanding to constitute
or produce the phenomena of nature, by giving form and consis
tency to the sensation received ; and the judging powers of the
Understanding analyze and determine its nature or properties as
well as they can, to render it an intelligible object. But until
we obtain apodictical certainty, our judgments (or our actual
knowledge) of things are ever variable; that is, the things of
experience change in our estimation as often as our judgments or
opinions alter, and we have no other criterion of knowing what
they are : we cannot view them distinct from the mind, nor sepa
rately from our actual knowledge.
Intuition, or the operation of physical matter within the
mind, by the pre-ordained order of nature, propels its machinery
to activity. The twelve active powers of the Understanding,
which are denominated the Categories, produce the form, or
determine the phenomena of nature or sensible things as they
appear to our minds. It is most important that we obtain a cor
rect notion of the peculiar nature of the Categories; although
they are defined in page 26, it will, nevertheless, be advisable to
recur to their essential properties previously to investigating the
mode in which they act.
The Categories are the innate powers of that great faculty
of the mind denominated Understanding, they are the aetion oi
that faculty, in other words, the faculty itself. They are observ
able in all sound judgments, — in all real knowledge,— in all objects
of nature. — Those decisions of the mind that are at variance with

59
the immutable order of the Categories, or the Laws that govern
physical objects must be re-considered; and if actual investigation
be possible, we should exert ourselves to discover in what particular
our judgments are deceived; for it would be impious to infer that
we have not erred; therefore, that the immutable order of nature
had been departed from in such instances. If we were to indulge
in conclusions that are not grounded on the Categories, the sound
ness of our minds would be impaired, and superstition would be
encouraged. The Categories determine the form or the properties of the
sensations received, or rather constitute physical objects as they
appear to the mind, which is the only source of experience, and ,
the only test by which we can determine that things exist; they
make objects of nature intelligible to our minds; consequently,
the sensible world, or the sensible portion of the world, is limited
to the objects that are within the reach of our senses; other
portions of the world are Conceptive only.
The Categories are synonymous with the Laws of physics or
of nature, which generate experience within the Mind; for without
its limits our knowing faculty cannot act.
The Category Substance and Accident, takes the lead,
and determines that a sensible effect exists in the mind ; that
is, perdures or lasts in time, as long as the noumenon acts on
our Sense, which effect we denominate Substance, or the being ;
and it likewise produces the form, or determines the properties or
qualities (accidents,) of various descriptions that inhere in the
substance; the knowledge of which varies, as our experience
varies, that is, as our judgments become more or less correct.
The Category Cause and Effect determines, that all sen
sible things are Effects, arising from various physical causes,
possessing inherent properties or powers, adequate to produce
the effect or the successive event in Time. And that those
effects necessarily become Causes of various other sensible effects.
Thus, as existing things are ever in succession, they are alter
nately, effects and causes.
The Category Action and Re-action determines, the rela-

60
tive situation of all existing things in Time and Space; that is,
their mutual concurrence or orderly association in conformity with
the laws that control sensible things.
The Category Reality determines, that all sensible things,
or objects of sense occupy Time and Space, or are present to
our Sense.
The Category Negation determines, that objects of sense
take up no other part of space, than the part they occupy.
The Category Limitation determines, the precise limits
sensible things occupy in Space.
The Category Unity determines, an object of Sense, to be
one single object.
The Category Multitude determines, separate and unde
fined objects of Sense to be many.
The Category Totality determines, an object of Sense to
be a whole. Many objects of Sense, when defined, to be a
whole. And all objects of Sense to be a whole.
These are the nine constitutive Categories, that primarily
generate all sensible objects, or appearances of nature to our
minds ; and by means of the judging acts we analyze or render
them intelligible ; for most assuredly we have no other means
or mode of determining, or of knowing what nature is, than by
our judgments ,- which are variable till we arrive at apodictical
certainty, consequently nature appears as variable to us, as the
judgments we form of it.
The other three Categories determine, the mode in which
things exist, that do or may affect the senses : they cannot exist
in contradiction to the Categories, or to the laws that control
physics, for they would then be incompatible with physical
nature. The Category Possibility determines, that things which
do exist, must have been possible, and that things that do not
now exist, or are not present to us, may exist, or become sensible
objects in some future' Time.
The Category Existence determines, that all sensible things
actually do exist ; for they are in our present Time, and occupy
actual Space.

61

The Category Necessity determines, that during the
existence oi seusible things, that is, while the noumenon, or
cause without the mind, operates on our ¦sense, they cannot be
dispensed with ; therefore they exist necessarily.

END OF THE ESSAY".

A few extracts from the Lectures, for the purpose of elucida
ting the foregoing Essay, may be desirable to many readers, and
will render the work more complete.
In order clearly to understand that faculty of the human mind,
denominated Sense, we must allow it to comprehend actual time
and space, and we should ponder again and again, on the fol
lowing positions.
First. The mind of man possesses powers or laws, which
enable it to judge or decide on all things that become manifest to
it through the organs of sense ; that is, things which are in actual
Time and Space.
Secondly. The mind of man could not examine real things,
if they were not absolutely within its limits or repositories, (Time
and Space,) for until the faculty Sense receives sensations, (the
matter of real things,) the powers of the Understanding cannot
act, that is, cannot produce the intelligible objects, or things of
experience. Things within the repositories of other sentient
beings, we cannot actually inspect, but they can, because they
are within the limits of their sense.
Thirdly. Knowledge that is grounded on objects of nature
which are present to us, is Actual or Intuitive Knowledge, the
production of the mind .
Fourthly. Knowledge that has been handed down to us by
tradition or by history, or that we obtain by other sources than
by actual inspection, (right or wrong,) if it be grounded on the
Categories, and has reference to objects of nature, is Conceptive
or Intellectual Knowledge.

62
We may likewise form conceptions of possible things, or oc
currences that may happen or become sensible to man in some
future time. Conceptions of impossible things, that is, of things
or events that are contrary to the divine order observable in the
Creation, or in opposition to the Laws of Physics, are contrary to
Reason, and not admissible in a well-regulated mind; because not
within the pale of the Laws of the Mind.
Fifthly. Knowledge that has tio reference to sensible
things, or to objects of nature, cannot be successive, or within
Time; that is, cannot be progressing to its, end: it must concern
another state, (not the mortal,) and can only become known to
us by conclusions of Reason. It is Ideal or Rational Know
ledge, within the sphere of the Science of Metaphysics,
Sixthly. By cdnclusions of Reason we may be convinced,
that there must necessarily be a mystical cause or noumenon,
beyond the limits of our sense, that operates through the-medium
of our senses to produce the phenomena of this sublunary
sphere; that is, the objects of nature as they appear to the
mind; which are not distinguishable from our actual knowledge)
of them ; but in the absurd attempt, actually to define or de
monstrate this mystical cause or noumenon, that is not of this
world, therefore beyond our powers of inspection, we must neces
sarily fail : — we might as well attempt actually to define the
Creator. There must be a most powerful affinity between actual Time
and Space, and Sense: they cannot mentally be viewed asunder,
for they are the holders or receptivities of the objects of Sense.
Present or actual Time, the only time that really exists, is in
separable from our sense; Time and Things, absent to our Sense,
cannot be in existence as far as we are individually concerned :
they are not demonstrable to us; we may entertain conceptions
of them as absent from our Sense, or from our present Time, for
the expressions are synonymous ; but conceptions are very different
from actual knowledge.
U will be indispensably requisite to consider the actual Time
/ind actual Space (in which we find all things of experience) to be

63
properties of each of our minds; for our minds produce or consti
tute our experience, or the objects of nature as we know. them.
The opinion that actual Time and Space are the unlimited,
infinite, and unfathomable properties of the Creation, independent
of the sensitive faculty, rests on a mistaken conception of the mind
of man. Reason possesses the power of extending all judgments to the
infinite; but when we are examining sensible things or appearances,
we must keep our notions within the compass of the things, within
the repositories that contain them, namely, actual Time and. Space.
When we say a friend is present, we mean present in time, or
present to our senses at this time, which is the only actual Time ;
past and future time are not in existence; we can only conceive
them, not really know them. A friend who is not present to our
sense at this time, is of course absent from our actual time, and
we can really know nothing positive respecting him. We can
conjecture or form conceptions regarding him, founded on sound
judgments, which yet may err: we must at all events conceive, if
he be alive, that there is a present time connected with his Sense ;
indeed, inseparable from it, the Repository for his sensible objects;
but Time present to him who is absent, is not Time present to us.
He has his own actual Time, we have ours.
We must also dismiss from our minds that unlimited notion,
that all conceptive knowledge is in actual Time and Space: if it
were, it would most decidedly be present or actual, which is not
the case. Conceptive knowledge is merely our notion of things
that have existed, or which may exist or be present to us at some
other time. Actual Time and Space being the receptivities or
repositories of each sentient being, they must be essential pro-
iperties of each individual, and must accompany him in every
situation of life in which iiis sense operates. Real Time cannot
be mixed up with conceptions of other Time than that present to
each sentient being.
By regarding these distinctions we shall disburthen Time and
Space of an immense accumulation of conceptive things, which
we have been in the habit of believing existed in actual Time and

64
Space; when in truth Conceptive things, or things not actually
present, are only conceptions stored in our memory in a conceptive
time. Thus, by limiting existing things to those identical tilings
that are present to the sense of each of us, and by isolating them
from all other things that have existed, or may exist, and which
we only have conceptions of, we shall arrive at a very limited
notion of Time and Space.
We must be extremely careful, not to mix up actual Time and
Space, with conceptive 'or ideal notions of Time and Space,
which do not really exist, but are merely intellectual and rational
notions of the mind.
I will conclude the review of the sensitive portion of the Mind,
with defining Substance, and pointing out the peculiar nature of
Instinct. If we analyze things of experience, or natural objects, we
discover nothing but physical properties, one succeeding another:
we never arrive at that something we are all in search of; that
thing we denominate Substance, on which we mentally graft the
various properties we discover in nature.
Substance is neither more nor less than -perdur ability, or the
lasting in Time, the being, the actuality, which forms no part of
our conceptive or intellectual knowledge of the properties of
things of this world : for that knowledge consists of judgments,
whether right or wrong, which we can retain in our memories,
when the substance is gone, or when the noumenon ceases to act
on our sense. The Substance or perdurability demonstrates
existence, and is inseparable from our actual knowledge of things.
When we touch or see a thing, we have intuitive or actual
knowledge of it ; and we must say, in conformity with the Laws
of the Understanding, or the Laws of Nature, that it is a Sub
stance we touch, and that it possesses Accidents or properties ;
and it is evident, that it perdures or lasts in Time, whilst our
senses continue to be affected.
The great desire to ascertain the nature of Substance, will be
gratified, when the abstruse points of Kantosian philosophy are

65
comprehended. Substance is the result of the innate constitution
of the human mind, and is exemplified in the Category or innate
Law, Substance and Accident. It cannot be beyond' the
limits of the mind, for then it would be out of actual Time and
Space, consequently, not knowable ; but on the contrary, we
handle substance, whenever we touch existing things.
I do not mean by the word handle, 'more than a Sensible
operation, within the confines of the mind. The handling begets
the consciousness, that, our sense of feeling has received sensa
tions which are present, that is, within the Receptivities, Time
and Space, which will perdure, as long as the noumenon, or
external cause, operates. It must be evident, that we could not
make use of the word handle, or any other implying an action,
without expressing a judgment; which I have*repeatedly said is
synonymous with knowledge, and is within the limits of the
mind : nothing beyond these limits can we know or analyze ;
therefore, the handling has nothing to do with the thing in itself,
independent of the mind, for that is beyond our knowing faculty :
we really know when we are handling a thing, and we inevitably
judge concerning it, whether right or wrong.
Substance is not a property independent of the mind, on the
contrary, it is the produce of, or a result within the mind ; for
sensations are received by the faculty Sense, before substance is
knowable; it is the production of, or it is constituted by, the
Category Substance and Accident, which is called into activity
by the sensation received, and.it perdures while the noumenon
continues to operate on sense.
With regard to instinct, judging of the faculties of the minds
of brutes, of the feathered tribe, of fishes, and of other living
things, by their various habits of life, we cannot avoid concluding
that they possess a most operative instinct, that directs their
ways in accordance with the pre-ordained older of physical
nature. We must observe, that although Instinct is extremely
acute, the brute has no power to originate by free Will new
chains of events ; the young pursue by instinct the same course
their species did ages before them, they require no tuition, their

66
physical wants and desires impel them conjointly with their
Natural Instinct to provide for their necessities; in this pursuit
they very frequently fail, and yield up their life and return to
earth, which they enrich by their decomposition, or become food
for other living things, which their earthy nature nourishes and
sustains. That they possess the Faculties of Sense and Understanding
we cannot doubt ; an attentive observer must admire- their acute
immediate judgments and their retentive memories ; but we dis
cover no indication of conclusions of Reason as depicted in p. 29.
Experience has not taught them more convenient modes of
proceeding, because they possess not the faculty of reasoning,
therefore they cannot form conclusions of reason ; which faculty
no animal life (save man) possesses; we know of no species of the
brute creation whose acute sense has taught it to derive comfort
and a prolongation of life from fire, or from the exercise of any
original art; because conclusions are previously requisite. The
immediate judgments of the understanding which brutes possess
in a great degree, are quite of another description. For example :
having felt the good and evil effects of fire, they bear their know
ledge in their memories, and act as their physical nature (instinct)
prompts them; they either bask before it if cold, or avoid it if
too hot; still, though fire is so easily kindled, (for every
savage people have discovered some way or other of obtaining it,)
brutes possess no faculty of concluding, that, if they were to do
one act, another very desirable one would result, consequently
have never discovered it. They live wholly dependent on phy
sical circumstances, which many readers may term accident or
chance, but which is the pre-ordained order of nature.
Instinct impels them to a sort of foresight, to a necessary
provision for the wants and desires of their nature; it drives
beasts and birds to seek for asylums, or to make them; to bur
row, or to build nests ; indeed, to take measures to provide for
the imperative calls of nature ; but in these transactions no ori
ginality, no freedom of will is observable : it is obvious that they
are not endued with the power of reasoning. The Almighty has

67
created the various descriptions of living things that are nourished
by the proceeds of the earth with physical powers adapted to their
several stations in the vast and orderly work of nature, and
physical laws to govern and propel the mass in its pre-ordained
course. Each species is endued with physical wants and desires, which
lead to an instinctive course of proceeding in this world that does
not vary, excepting man, who is endned with Freedom of Will,
not to counteract the laws that govern physical actions, but to
originate new courses or chains of events, that he previously
adjusts or plans by means of his faculty of reason ; which will be
shown, as the reader advances in this work, to be in another, an
immortal state.
The powerful impulse of instinct in beasjs and birds, &c,
tends to the preservation of life, and to the reproduction of their
species by extreme care for the protection of their young; and
when this instinctive care ceases to be requisite for their protec
tion, feelings of affection for their offspring (which are, in fact,
moral feelings,) are not observable. Hope and fear, reward and
punishment, operate on the brute creation mechanically and
blindly, agreeably to the laws of cause and effect, action and re
action, &c.
Man, from various motives which Reason, the basis of the
freedom of mind points out, constrains animals by physical means,
that is, by discipline, which includes rewards and punishments,
hope and fear, to be obedient and subservient to him ; and he
teaches them certain modes of action either for his convenience,
caprice, or pleasure : but we never observe that one race of
animals is made subservient to another, either for its profit or
pleasure, except as instinct directs, because they can form no
conclusions of probable consequences. If I were to contrast with
animal instinct, the very astonishing power accruing to the phy
sical operations of man, by means of the peculiar impetus of his
Reason, which suggests ways and means to overcome great
physical obstacles ; figuratively, to conquer nature : I should
shew, that the strength of the Lion, the cunning of the Fox, and

68
the power and sagacity of the Elephant, avail them little, when
at open war with Man; and, that their safety depends on
avoiding his habitations, and in seeking shelter in remote and
inaccessible wilds. and forests.
It is not to be expected that a brief recital can be sufficient to
impress on the reader the true nature of Kant's Philosophy of
Mind, yet I trust the germ of the true spirit of philosophical
inquiry may be excited. I feel confident that the reader will at
least grant me the leading position. That all our knowledge is
within the mind.
It will follow, that all we actually know is within the Mind ;
consequently, Time and Space, Substance and Accidents, and
.every physical thing we actually know, must be within the Mind;
otherwise they would be as impenetrable to our Understanding as
the Noumenon, which most certainly is a mystery.
Having gone through this review in a very limited compass,
more for the purpose of consistency than with a prospect of suc
cessfully impressing on the reader the true spirit of the abstruse
points here discussed : I will now release him from the task of
studying it, on condition, that if a gleam of light dart across his
mind while pursuing the more obvious matter of this work, he
peruse again and again the foregoing pages.
I will likewise propose a mode of proceeding that will obviate
the necessity of the reader's accompanying me the whole length of
my conclusions, or in acquiescing in all I have advanced, till
conviction absolutely compels his assent. First, I request that he
will grant me, on the high authority of Immannel Kant, — That all
he actually knows is produced by the powers of his mind, and is in
his mind. If he cavil, I shall request he will state where else he
could deposit the things of his experience, which are not distin
guishable from his actual knowledge of them. If they were
contained in receptivities or repositories beyond the limits of his
mind, or beyond the reach of his mental powers, they could not
be things of his experience. I shall also require him to satisfy
himself) what portion of the things he knows, is the result of his
active mind, consequently within his mind ; and what portion is

m
really the things in themselves, which must be distinct from his
fallible judgments.
If, after many erroneous judgments whidi did not make him
acquainted with the true nature of the thing under inspection, he
should believe that he has obtained by further mental inquiry
apodictical certainty, (a belief often problematical,) he cannot
even then truly say that the judgment he has formed is the thing
out of the mind; he should study the nature of the Judging
Powers, under Position H.
If the reader grant me the position I claim, I will allow him
in return to suppose, in compliance with received opinions, that
the very same allotment of properties or qualities that his judging
faculty has determined to be the things of experience, are the
things in themselves independent of the Mind: jnoreoxer, I will
make him a much greater concession, he shall have the privilege
of changing the properties or nature oi the things he believes to
be independent of the mind, as often as his judgments or opinions
change ; that is, whenever his knowledge alters or becomes more
correct. He may then say to himself I was wrong': what I believed to
be the thing in itself yesterday is not so to-day, for I have altered
my opinion: what it will be to-morrow I cannot tell, — I cannot
be certain that I have arrived at a final judgment.

ON THE MORAL NATURE OF MAN,
OR,
THE RATIONAL SOUL.
In treating more immediately of the Immortal Soul of Man,
I shall be led to the pleasing development of that divine emana
tion of the Deity, Human Reason ; a knowledge of which
will, I trust, tend towards ameliorating human nature, make
apparent our moral duties, and open to our mental view the sub
lime expanse of futurity.
I shall attempt to explain the mode in which Reason and

70
physical matter operate conjointly within Triune Man or Human
Nature ; which comprehends the active operation of Mortality
(or physical nature), in mystical connection with our Spiritual
Soul or Immortality; and unfold the great and extraordinary
power derived from the action of the two in necessary connection ;
by which, man is constituted an Accountable Being. Human
Nature only perdures or lasts in time, until it is dissolved by
death ; when the mortal body returns to earth, and the spiritual
soul appears before the judgment seat of God, freed from its
mortal incumbrance.
Serious meditation will convince us, that a Human Being is
the result of the animal and moral natures acting within the limits
which the Almighty has pleased to assign to them ; the develope
ment of which limits is the great object of this work. These
natures are not only very dissimilar, but in two different states,
they cannot therefore be amalgamated ,• yet human Nature is the
product; which is neither the one, nor the other, bnt a distinct
Nature, comprising good and evil, and Freedom of Will to
determine it to action ; so that Man is a Free Agent.
The mortal or carnal body is a sensible object within time,
therefore within the limit of our physical nature; it is unquestion
ably in mystical connection with our Spiritual Soul, which is out
¦of time, and beyond the reach of man's actual inspection; for it is
immortal, therefore in the region of infinity. The Soul, the
spiritual essence emanating directly from God, is gifted with his
Law, — the pure Moral Law. The faculty of Reason, the dis
tinguishing mark of man is within its precincts ; to which we trace
the freedom of the human will, and through which, by means of the
spiritual monitor Conscience, the divine Will is made known to
Man. Conscience is the active principle in communication between
body and soul, or between mortality and immortality ; conse
quently, between God and Man ; through the medium of which,
we search into the recesses of the soul and become acquainted
with pure or divine truths ,• on which we ground our moral and
religious sentiments, that direct in part our proceedings in this
sinful world.

71
Conscience is no property of man's physical nature, it is the
essentially holy or spiritual monitor ; the " Holy Spirit," or
divine Influence acting within human nature, through the medium
of the soul of man ; within the limits and under the control of
the laws which the Almighty has ordained to direct Human
Beings,. Its active influence is a manifestation of God's holy
spirit operating within us, more particularly when we resort to it
for council ; for moral, motives to guide our ways ; and to its
authority we must bow to obtain contentment here.
The Christian dispensation is grounded on a settled conviction
of this mystical connexion between God and Man, which is taught
throughout the Gospel. St. Paul says, " God hath revealed them
to us by his Spirit ; for the Spirit searcheth all things, yea the
deep," (or metaphysical) "things of God." (I Cor. ii. 10.)
And again, addressing a whole people ; — " What ? Know ye
not that your body" (human Nature) "is the temple of the Holy
Ghost which is in you, which ye have of God, and ye are not
your own ? " (1 Cor. vi. 19.) These truths must be "spiritually
discerned," by devout meditation into the reasoning soul ; for,
"ask, and it shall be given you; seek, and ye shall find;
knock, and it shall be opened unto you." The sensualist, the
profligate, and the covetous, are seldom under the influence of
the pure Christian Spirit; they may conform to established prac
tices, but their minds are darkened by avarice, vanity, and the
deceitful pleasures of this world ; which prevent their discovering
that happiness and virtue are closely allied.
Man is limited in his physical pursuits to the boundaries of
actual time, and actual space, (see page 51) ; the Spiritual orideal
knowledge derived from the soul is not of this world, it is meta-
pbysical ; it serves as a beacon to guide our earthly ways in con
junction with the imperative demands of our physical nature, and
is only operative in proportion as it is cultivated or drawn, forth
by conclusions of Reason grounded on natural appearances, or the
phenomena of nature. Thus pure or metaphysical knowledge is
only attainable through the impure and dark medium of mortality;
consequently, we need not wonder that its operation on worldly

72
transactions is so slow ; for until the actions as well as the opinions
Of mankind, are regulated by its maxims and theorems, (which
cannot be expected in this world, although we must allow a conti
nued approach towards virtue;) it cannot have fully enlightened
our darkness.
Hitherto, judging from the records of the past, man has con
tinued so blinded by superstition and the depravity of his nature,
that the pure or divine Spirit within his soul, has not been brought
to act on mortality so effectually as the Christian doctrines and
ordinancies might have led us to expect; for we have yet to
lament the unreasonable sacrifice of the widow on the funeral
pile of her departed husband, and other barbarous customs and
monstrous excesses among the unenlightened, which are permitted,
nay, even commanded as duties, from mistaken views of God's
providence ; without any impure motives in the minds of the per
petrators, who are so blinded by superstition, as to entertain the
horrid belief that they are doing their duty, and serving a just and
holy God.
In Christian countries, excesses almost as criminal are com
mitted under the sanction of law. When the penalty of death is
awarded for offences against property ; the merciful doctrine of
Christ is abandoned and retributive Justice forgotten ; worldly
possessions are estimated so highly, that the life of one individual
is considered a requisite atonement in this world, for depriving
another of his purse or his moveables ; to say the least of it,
human life is sacrificed under the pretext of an example to deter
others from crime. Is this system of jurisprudence founded on
justice, barbarism, or the imperfection of human laws? If
each member of society would measure his own virtue by his pure
ideas of honesty and of disinterestedness, and keep in view the
imperative wants and sensual desires of his nature ; few Legisla
tors would be found to enact such inhuman laws and proclaim
them to be founded on Justice. We need only reflect on the
emblem of Justice, (the scales, or balance) to be assured that
such retribution exceeds all due bounds, and in a moral and
religious view is criminal. The Christian community that coun-

73
tenances the perpetration of these excesses, ought to be acquainted
with The Merciful Doctrine of Christ 5 still we must admit,
that it acts free from impure, motives, and under the impression
that it is performing a duty acceptable to God and Man.
On investigating the essence of pure Justice, we shall
discover, that it is a sentiment of the soul, grounded on the idea
of Disinterestedness ; it possesses no physical property, there
fore is not within the limit of time ,- it is a pure Idea of Reason,
a portion of the divine Law within our moral nature, which St.
Paul denominates " Spiritual;" for he says, " We know that
the Law is Spiritual, but I" (the physical man,) " am carnal,"
(Rom. vii. 14.)
Justice does not comprise any portion of a physical act or a
physical thing, it rests in the pure motive within the region of
the soul that prompts the Will to direct human actions ; Moral
Maxims originate in the pure idea oi Justice ; and in practice,
become intermixed with the impurities of human nature, and are
biassed by carnal desires ; even when well understood.
The school of theology has not hitherto implanted in the
human mind, a comprehensive notion of Justice ; consequently
many good and great men act in ignorance of its pure principles.
Justice demands a fair equivalent for transgressions, nothing
more ; it likewise comprehends the fulfilment of honest contracts,
or agreements between man and man. In general the interested
parties, if free, are the best able to adjust their contracts ; and
it is the duty of the public law or coercive power in the com
munity, to compel the performance, adjudge a compensation, or
inflict an adequate punishment for a breach of contract ; unless
untoward events, have intervened, which will operate on the
judgment of the law in extenuation.
It may be asked, why is the divine Spirit within us so
inoperative ? Why does it not direct us in the right way ?
because, ye search not inwardly for a pure disinterested motive,
but act as expediency directs ; a most fallacious guide unless
closely allied with Justice. Ye are besides, so engaged with the
vanities of the world, that ye have little desire to study the

74
"Law of God" within the mind; and the Spirit does not
operate efficaciously until ye are desirous of becoming morally
good. Such is your doom. It might likewise be asked, why
was man created capable of Sin r because it pleased the Almighty
to make him a Free Agent. God bestowed upon him the
knowledge' of good and evil, and the power to act as his will
directs, -under the control of the laws that govern physical objects;
moreover, he gifted him with a Spiritual Monitor, Conscience, to
shew him the path of virtue and guide him through the labyrinth;
the disposition of mind to pursue the better course, makes him
the more acceptable in the estimation of a holy God. If man
were not a Free Agent, if he were acted upon, or moved as a
machine, the idea of responsibility would be. absurd, and ac
countability unjust. Another question' may as justly be asked. —
Why then is man so immoral ? because he is a slave to worldly
possessions,' and to the lusts of the flesh. To be morally good he
must be " born again."
Contemplating human beings in communion with their hea
venly Father when virtue directs their steps, (for then their minds
must be intent on the pure law within;) Iam of opinion, that
thi£. communion must be considered as held through the mediuni
of the Spirit we denominate Conscience, which I have portrayed
^as the spiritual influence acting mystically between our two
natures, in other words, the communion between God and Man. I
apprehend in a future, life, it is this active spirit that will retain
consciousness of earthly existence, and will be punished or re
warded for the deeds of the flesh ; for if human B#ings be endued
with- a Moral Spirit or inward Monitor to direct their steps in the
right way, which we cannot doubt ; a neglect^ or abandonment of
such duty, should in justice draw on this Spiritual Monitor
merited sufferings in another world ; and the performance of its
duties in directing the thoughts and actions to a'.course approach
ing virtue, should entitle it to a proportionate degree of happiness
when released from its earthly trammels ; probably this " Spirit"
Within human nature which may be considered the activity of the
soul) becomes (when released by death,) indentified with the

75
soul ; yet burdened with responsibility for the sins committed in
the flesh.
To keep the human mind free from gross absurdities, contem
plations on futurity or "the hidden things of God," should be kept
within the confines of Reason ; the history of mankind evinces
the great necessity of investigating deeply that faculty of the
human mind ; otherwise, we may indulge in visionary specula
tions, until we are absorbed in superstitious if not criminal
excesses under a mistaken impression of Spiritual fervour ; which
may render us unjust, cruel, and intolerant ; thus unfit us for the
active duties of humanity by extravagant excesses, if not mental
derangement. A thorough knowledge of our reasoning powers
will tend to make us acquainted with the limits of our spiritual or
ideal acquirements ; and not allow us to wanderntoo far into the
region of infinity. Reason when highly cultivated compels us to
admit the existence of a pure or holy Spirit within the confines
of the soul, which we mentally discern when meditating on the
pure moral or spiritual law within human nature; (St. Paul's
"Law of God,") which is distinct from our animal desires 5 in
fact, operating to control and to. direct them in the paths of honour
and duty. Reason does not allow us to determine the particular
manner in which we shall partake of everlasting life ; it curbs
visionary inquiries into futurity, and teaches us^o ac* so worthily
that we may merit eternal bliss. It is not only, presumptuous but
profane, and beyond the just powers of, our knowing faculty to
attempt to ascertain the hidden ways of God, which are inscruta
ble ; .the Christian doctrines do not encourage such inquiries ;
this knowledge is not to be obtained during our earthly abode.
St. Paul says in answer to the questions, How are the dead raised
up ? with what body do they come ? " God giveth it a body as it
hath pleased him ; there is a natural body and there is a Spiritual
body." (he does not particularly define either,) "This I say,
brethren, flesh and blood cannot inherit the kingdom of God.
Behold, I show you a mystery." (1 Cor. xv. 35, 38, 44, 50, 51.)
Meaning no doubt that our connection with God and his kingdom
was mystical, therefore beyond the limits of human knowledge)
and not to be fully laid open on this side the grave.

76
Yet such is the unbounded curiosity of man, that if he were
acquainted with, or could be made sensible of a power within the
verge of human nature, that could unfold the mysteries of futurity,
he would approach it without delay ; and would be tempted' to
inquire whether the soul, which emanates from the Deity and
ascends to God's presence at the dissolution of human nature, is
rewarded or punished ? or whether Conscience, the influential
Spirit between Body and Soul is judged ? and in what, the dis
tinction between them consists ? further, he would be extremely
desirous of ascertaining in what particular manner it has pleased
the Almighty to order and adjust his Spiritual Kingdom ? we
know by means of sound conclusions of Reason, that the divine
Spirit pervades that portion of physical nature we are acquainted
with, and directs its scientific organization ; and there can be no
doubt that the portion not yet investigated or not susceptible
of investigation by the limited powers of man, is under the
operative influence of the same spirit.
Reason as before observed, forbids our attempts to search into
the mystical ordination of God's kingdom. The attempt is pre
sumptuous, and to credit mortal report on such subjects, however
worked up by the imagination, would be absurd. We can only
obtain Ideal or Spiritual Knowledge that is within the bounds of
Reason ; beyond those limits all is visionary speculation, all mys
tical ! when such speculations are carried to an unreasonable and
immoral excess, absurdity and criminality are engendered, which
are the forerunners of superstition, the directing Genius of fanati
cism and religious tyranny. Wemust be satisfied with the assurance,
that " what we know not now, we shall know hereafter."
That Human Nature is in active connection through
the spiritual soul with the Almighty Creator, none can
doubt, who have mentally heard the voice of Conscience, or who
have felt its reproof, and have reflected on the spiritual nature of
this unseen monitor ; much less those who have been sensible of
its mental inflictions, and have been subdued by remorse. This
truth, is the essential ground work of the Doctrine of Christ,
who said to the unbelieving Pharisees, " The Kingdom of God

77
cometh not with observation, behold, the Kingdom of God is
within you." (Luke xvii. 20 and 21 .) meaning, I apprehend, within
human nature.
The divine active influence or "Holy Spirit" operating between
God and Man within the confines of Reason, we denominate Con
science. The Trinity in Man is derived from this mystical
connection, and the three persons or essential manifestations of one
God, are conceivable according to the following arrangement : —
1. The Divine Being or Omnipotent Creator, — " God the
Father." 2. The Divinity operating on human nature, (the Immortal
Soul) authorizes us to address God as our Father, therefore Man
is figuratively " God the Son," for we are the children of God.
3. The Divine Spiritual influence between rfSod and Man —
Conssience ; proceeding from the Father to the Son, yet acting
within the limited faculties and' powers conferred on Human
Nature " God the Holy Ghost." Thus is the Trinity in
Unity made evident in human nature.
I rest this doctrine on the teaching of Jesus Christ and his
Apostles. St. Paul says, " There is a natural body" (of the
Nature of Earth), " and a spiritual body" (of the Nature of God),
(lCor. xv. 44.) which declaration is confirmed in (Genesis ii. 7-)
" The Lord formed Man (t/ie Mortality) of the dust of the ground,
and breathed into his nostrils the breath of life," (the immortality,)
in other words infused into him the Divine Spirit, "and man
became a living Soul," or human being possessing two natures ;
(St. Paul's two bodies,) the mortal body and the spiritual body, or
immortal soul. St. Paul likewise says, "We know that if our
earthly house" (the mortal body) "of this tabernacle" (human
nature) " were dissolved," (by death,) "we" (the soul) "have
a building of God, a house not made with hands, eternal in the
heavens." (2 Cor. v. 1.) Denoting that we have two houses or
two natures, body and soul, one earthly and the other heavenly ;
the one will return to earth, the other will partake of everlasting
life in the world to come.

78
Other portions of Scripture uphold the doctrine of the Trinity
in Man, some of which are here referred to. (Matt. vi. 1.)
(Matt. x. 20.) (Mark xiii. 11.) (Luke xi. 9, 13.) (John iii. 3, 6.)
(Acts xvii. 28.) (lCor. vi. 19.) (1 John iii. 1, 2.) (1 John iv.
12, 13.)— Clearly to understand the nature of the Divine Spirit
within us, (meaning within that portion of Human Nature deno
minated the Soul;) which Christ and his Apostles continually
dwelt upon in their instructions to mankind ; and which is
the corner stone of the Christian Religion : we must endea
vour by means of "inward research" to comprehend the Moral
Law within us, which in accordance with St. Paul, I have so
repeatedly termed the " Law of God." (Rom. vii. 21 to 25.)
This pure Law, or " Spirit of God within us," is the constituent
principle of the Spiritual Soul of Man; it is not demonstrable
to the senses, but may become apparent to our reason, if sought
for by devout meditation ; and unless we investigate deeply the
recesses of the soul in search of this divine law, we cannot obtain
the knowledge of it, or become conscious of its possession. In
truth, we do not possess it practically, until by communion with
the Almighty through the medium of Conscience, or the divine
influence in activity between mortality and immortality, we are
impressed with, or blessed with a firm belief, that the " Spirit of
God" or the "Holy Ghost" has descended on our human
nature, or is in activity within us ; which will become evident
by the purity of our motives, and the morality -of our actions.
This the Apostles denominate the love of our Father who is in
heaven to us his children. And the recommendation, — Seek ye
first the Kingdom of God and his righteousness, for these are the
great things ; and the small things, and the things relating to this
life shall be added unto you; — deserves our most serious
consideration. While contemplating Human Nature we cannot view the soul
and body as unconnected ; the body partakes of the nature of
earth, and is propelled by physical laws, the soul partakes of a
spiritual nature— of the Deity, and is endued with his Law, and
we cannot but be fully sensible of the power of Conscience on the

79
human frame, which in despite of our resolves to the contrary,
inflicts on us real punishment, frequently past endurance, for
offences against the Moral or Spiritual Law.
The Divine Spirit (familiarly termed Conscience) which per
vades man, and which is enthroned within the soul, is the "Holy
Ghost" or the holy spirit which St. Paul alludes to when address
ing the Corinthians, " Know ye not that ye are the Temple of
God, and that the spirit of God dwelleth in you." (1 Cor. iii. 16.)
This " Holy Spirit" is an essential quality of the Trinity in Man,
it is the spiritual medium through which our prayers ascend to our
Heavenly Father.
Christ felt its whole force when he impressed on man those
kind, charitable, and benevolent moral sentiments which are incul
cated throughout his teaching. For example, «vhen he charged
the people to follow his precepts, " that ye may be the children
of your Father which is in heaven." (Matt. v. 45.) " And when
thou prayest, enter into thy closet and pray to thy Father in secret,
use no vain repetitions, for your Father knoweth what things ye
have need of before ye ask." (Matt. vi. 6, 7, 8.) Indeed, the
entire spirit of the Gospel directs the mind to the soothing doctrine
of Communion with God the Father, through the medium of the
Divine Spirit — Conscience ; and necessarily to the Doctrine of
the Trinity in Man, which is comprised in the previous doctrine.
The Divinity in heaven, and the Divinity within Human
Nature, commune through the medium of Conscience, or the
"Holy Spirit." Thus the Divine Omnipotent Spirit " God the
Father." The Divine Spiritual Soul of Man, (the essential of
humanity,) "God the Son." And the Divine spiritual influence
between mortality and immortality — (Conscience,) "God the
Holy Ghost," constitute the Trinity in Unity. Three persons,
or the three modes of operation of the One God. For the Divine
or supreme spirit in Father, Son, and Holy Ghost, is one and the
same spirit, and centres in the Supreme intelligence, in the Omni
potent Creator, the only God !
Supremacy is indivisible, yet the influence of the Supreme
Being, in other words, the Spirit of God, pervades all bis works.

80
It is impossible to attune Human Nature in strict accordance
with the moral law or Divinity within us ; it is not pure like our
immortal Soul or Moral Nature, therefore it is not synonymous
with that nature ; nor is it free from moral influence, and solely at
the command of the Law of Sin, (the lust of the flesh, or the
desires of our Animal Nature ;) consequently, it is not that nature.
It is a distinct nature, the product of the two, and is occasionally
under the influence of either to excess, and much wisdom is requi
site to direct Human Nature generally iu a moral and judicious
course. Even St. Paul found this determination of the will very
trying ,• he says, " I see another Law in my members warring
against the law of the mind" (the Moral Law,) "and bringing
me into captivity to the Law of Sin which is in my members."
(Rom. vii. 23.) St. Paul no doubt contemplated his Human
Nature as a distinct nature, not necessarily under the control
either of the Animal or the Moral Nature, but subject to the
dominion of his will (the Free Agency in Man) which being
biassed by good and evil, the conflicting principles in human nature,
a steady course of virtue is almost impossible ; for these two prin
ciples being ever at variance, our resolves and actions are propelled
as either the one or the other predominates ; and the most praise
worthy exertions cannot always silence the subtle insinuations of
immorality, which must not be mistaken for sensuality ; the latter
we can never be free from, for we are Sentient Beings ; yet the
impulse may be kept within due bounds. Vicious Acts are of a
different stamp, they are grounded on a predisposition contrary to
the just decisions of the Moral Law within us, or sound moral
judgments ; these should be controlled by our will or the moral
law is inoperative.
Sensual pleasures when under the guidance of Reason are
meritorious, they constitute our happiness ; when they pass that
boundary, they approach by degrees to profligacy ; when they are
accompanied by deceit and breach of contract, expressed or im
plied, they are criminal ; and degrade our higher nature in our
own estimation.
Man is a rational as well as a sensual being, and cannot at his

81
pleasure divest himself of the use of Reason ; he may cajole his
reason with casuistical notions, aided by strong worldly desires
until he commits crime ; yet reason has not abandoned him. In
this Sinful state, Conscience, "the Holy Spirit within him," first
whispers tthat he is straying beyond the path of virtue,— next
admonishes him ; and, if disregarded, inflicts mental punishment,
which aided by the dictates of the Moral Law, may lead to repen
tance, and to a firm resolve to pursue a virtuous course in future ;
in the hope, through a strict performance of moral and religious
duties, to lighten future punishment, and through God's Mercy
obtain pardon and a blissful eternity.
It must be obvious that a thorough knowledge of our reasoning
powers which is the basis of true Religion, must be most condu
cive to contentment in this life of trial, and to out- hope of eternal
happiness hereafter. Uncertainty on moral and religious truths
of intense interest to rational man, leads to misery, superstition,
and a dread of offending unwillingly, a Benign and Merciful
Creator ; whilst a moral conviction of our necessary duties to God
and Man, induces us to pursue the path of virtue for our own
sakes, and leaves no sting ! no suspicion ! no doubt ! no dread
as to the final result!! Events are frequently beyond our control
and should concern us much less than they do : to be Mentally
satisfied with each day's conduct, is the greatest blessing we can
enjoy ; it is the result of the powerful working of our moral nature,
and produces in our minds the Holy feeling of Contentment.
Man is the only portion of physical nature we are acquainted
with, that is endued with, or in mystical connection with a Moral
Nature or reasoning soul, (noumenon), which enables him to turn
his thoughts inwardly, and by diving into that Soul or seat of
Reason, to draw forth new ideas and rational conclusions, which
are the unseen motives to new and original physical events ; these
conclusions are not under the control of the laws of physics, the
attempt to realize them by plans and operations within timeis under
their power. He then discovers the soundness or fallacy of his
conclusions, their practicability for the purposes contemplated,:

82
and the impossibility of opposing the laws that invariably govern
physical operations ; which have their root in the human mmd.
Possessing an immortal soul (noumenon) the immaterial
basis of our moral nature, distinct from the animal body, yet in
mystical connection with it ; it must necessarily be in another or
separate state, for immortality is incompatible with our physical
nature, it cannot amalgamate with or form part of that perishable
existence which terminates in the grave : therefore the immortal
soul is not within the limit of time ; for all within that limit is
mortal, and must have a beginning and an end, and be divisible
into parts or portions of time, of which immortality is not suscep
tible. When the mystical connection between Body and Soul is
dissolved, or when it terminates in death, a change takes place,
the Human Being is no more ; his mortal body returns to earth,
and his immortal soul appears in the presence of the Almighty, to
receive his judgment. The soul is the link that connects us with
our Heavenly Father, and is the depository of the pure moral law,
the divinity within us ; and of the infinite ideas of pure reason,
which enable us to form conclusions, even of the attributes of the
Godhead. Reason has instructed communities that have had no connection
with each other, even the unenlightened, to conclude that there
is a Spirit of immortality (noumenon) in mystical connection
with mortality, and that there is a world to come ; in which that
immortality will be rewarded or punished as its greater or lesser
influence on mortality may have merited at the final judgment.
The moral certainty that man is free either to do good or to
do evil in this world, induces us to conclude that his immortal
soul will be rewarded or punished as it may deserve in another ;
for until his mortal career be terminated, his soul, or the
accountable spirit is not freed from its connection with mor
tality, not in a state to appear at the judgment seat of God, to
answer for the deeds of human nature, and to receive its doom.
Reason is the noblest attribute of man, it is wholly free from
any physical property, and is not within the limits of time and

83
space, which are the receptacles of physical things'; it is the
Faculty that enables him " to see (mentally) the invisible things of
God, from the creation of the world:" it has been accuratelyinves-
tigated and defined by Immanuel Kant, and its laws and modes
of action are developed in Section II, page 28. This faculty
of the human mind is divisible into two distinct branches, which
are denominated Practical and Speculative Reason.
To elucidate these terms, I will refer to the Principle in the
Mind of the systematic progression on which the multiplication
table is founded) which is one of the practical laws of the art or
science of arithmetic ; it is a universal and an indisputable practi
cal law, consequently susceptible of no change in its' principle.
Speculative questions within the range of the science are worked
by it, that is, results are produced in the mind by> means of this
practical law, iu conjunction with the other laws of the science of
arithmetic, discoverable in the human mind ; for sciences are
grounded on laws in the mmd, the attainment of which is one
great object of research into the rational soul. Speculative con
clusions within the range of the science, are very different, and
distinct from the practical laws or universal tables on, which the
science of arithmetic is grounded : the practical laws are the fun
damentals and constitute the science, the speculative rules- or con
clusions urge us on to new suggestions and inquiries, and lead to
new results, and are likewise regulative.
Practical Reason is the divine portion of our moral nature,
an emanation direct from God, the pure essence of immortality !
in fact, the constituent principle of our immortal soul. It acts
solely within the confines of the pure science of metaphysics,
(infinity), therefore it is not applicable to any knowledge or thing
that is bounded by time; it is the basis of the spiritual doctrine
of the Apostles. Its mode of action is purely ideal or spiritual,
and the. six pure ideas which are illustrated in page 32, are the
sublime activities of the faculty of reason.
Conclusions of practical reason, or pure metaphysical or
spiritual conclusions, are absolutely universal and necessary ; that
is irrefutable or incontrovertible; they generate metaphysical

84
knowledge on the basis of the six pure ideas of reason, which is
perceptible in all those conclusions that are formed in the mind,
without the immediate aid of actual knowledge ; these conclusions
are not derived from experience, but are the pure portion of
the mind.
They are ideas derived from the rational soul, the basis of
ideal or spiritual knowledge. The objects of these ideas being
spiritual or metaphysical, they are entirely free from the necessary
ingredients of physical things, matter and form; which exist in time
and space ; they are not within the limited repositories or recepti
vities of physics, (Time and Space), but within the region of
Infinity, and under the laws of reason, which exclude absurdity
and immorality, and differ as widely from the laws of physics as
mortality does from immortality.
The conclusion, "I know that my Redeemer liveth," isspiritual
or metaphysical knowledge, derived from the reasoning sonl, and
incontrovertible ; it contemplates the Godhead of Christ, or the
divinity which shone on the human race through his mortality:
for the divinity in heaven, is God the Creator, Preserver, and
Redeemer. We are precluded by this branch of the faculty
of reason from admitting speculative conclusions within its range,
therefore our knowledge of God's kingdom must be very limited.
Practical Reason not being susceptible of any conclusions
connected with physical objects, must be. viewed only as the
spritual or metaphysical source from which the moral conduct of
man proceeds ; in truth, practical reason centres in that spiritual
emanation — the immortal, soul, which St. Paul contemplated when
he emphatically said, " In him we live, and move, and have our
being;" and which St. John likewise contemplated when he
declared that " God is in us, and we in him."
There can be no question but that the spiritual doctrine of
pure Christianity, the result of— infinite reason,— proceeds from
the influence or mystical association of our immortal soul the
throne of conscience with our mortal body ; which comprehends
the mysterious incarnation or connection between the divine or
holy spirit, and carnal flesh.

85
All ideas, that is, all spiritual conclusions which are not suscep
tible of division, or which do not comprise co-existing parts, and
cannot be terminated in thought by any period of time, but on the
contrary, are absolute or infinite, must be classed under the head of
metaphysics. The following metaphysical conclusions of practical
reason are traced to the mind, and are cited as examples. Immor
tality, eternity, infinite justice, mercy, and truth ; pure liberty and
equality, imprescriptible and unalienable rights, the pure moral
law within us, the innate laws or organs of the human mind, the
noumenon or cause of sensation that operates on sense previously
to our forming immediate judgments ; the soul of man, the pure
moral kingdom, or the kingdom of God !
Speculative Reason, the other branch of the faculty is regu
lative, being that division of reason that is applictlble to physical
or experimental knowledge ; it is grounded on the six rules
illustrated in page 35, and acts within the range of the science of
physics ; which comprehends all our knowledge of things that are
susceptible of being within time and space, consequently, that are
grounded on sensible effects. Speculative Reason operates
by conclusions that are free from time and space, yet is grounded
on conceptive knowledge, or on things actually known. Con
cluding in the strict sense of the word, is the ideal result derived
from the reasoning faculty, and grounded on premises real or pre
sumed; concluding is no physical act in itself; that is, it is not
within the limits of our sensitive faculty ; when operations take
place within time, at the suggestion of reason,.either by speech,
thought, plan, writing, or by actual experiment, physical opera
tions commence, grounded on speculative conclusions.
Speculative Reason, which may with propriety be termed
Theoretical, anticipates desirable events; it is strictly limited to
sensible objects, yet its conclusions are ideal ; it suggests conti
nual experiments in physical matters, urges us to push our
inquiries into the nature of the objects of experience by mental
examination, and prompts us to arrange and regulate our acquired
knowledge by classification, &c. It likewise induces us to seek
for means and objects by which we may supply every want and

86
desire of our animal nature, including the gratification of oar
passions; which last should be subjected to the dictates of prac
tical reason, our great moral guide.
Man is the only portion of the physical creation that is
endued with that freedom oi soul which displays itself in his actions
and in his stupendous works; for by deep research into his
reasoning soul, he is ever determining his will so to direct his
physical powers, that he may originate new arts or new chains of
events in this world, to advance and practically to accomplish the
insatiable desires of his nature ; which ultimately lead to, and
mainly contribute to the introduction and perfection of arts and
sciences, and likewise to the establishment of religion, and of
laws for the government of his moral conduct, and of his phy
sical actions. By inward research he discovers hypotheses, and
ultimately fundamental laws or principles within his rational
nature, on which he first establishes useful arts, that by reflection
and deep study are at a future period of time reduced to scientific
order. The instant we attempt to realize our speculations (the result
of our freedom of will,) by carrying our conclusions on physical
properties into effect ; freedom ceases, and physical operations
commence, grounded on a combination of our rational conclusions
and experimental knowledge j physical means are then sought for
to accomplish the desired end, which comprise all the physical
properties deemed requisite to attain the object of our will, in
other words, of our free agency ; these physical properties are
necessarily under the control of the laws of the science of phy
sics, cause and effect, action and re-action, &c, to the exclusion
of any freedom or opposition to the pre-ordained progress of those
laws, which admit of no counteraction ; a natural effect is only to
be met or counteracted by another natural effect, arising from
another cause, and no physical matter, excepting man, possesses a
reasoning soul and freedom of will, (ideas derived from his reason)
which enable him to suggest new and original physical acts,
within the range of the laws of physics, and to direct their appli
cation so as to overcome physical obstacles that impede his desires.

87
This procedure is manifested in every transaction of life, more
particularly in that of conveyance, whether by sea or land;
of persons, of ponderous goods, or of information from one
rational being to another when residing in distant countries.
This has tended to unite the inhabitants of the earth in the
bonds of intercourse.
Speculative Reason (conclusions on physical properties,)
must be carefully watched, and not be suffered to range beyond
its legitimate bounds, time andspace"; it should not be suffered to
wander into the unknown region of metaphysics, (infinity,) which
is the province of practical reason, and which admits of no idea,
except in a figurative sense, that embraces physical properties,
nor any notion that contemplates sensible perception, even in
thought ; for all such appertain to this world, 8nd are within the
bounds of speculative reason, time and space. When speculative
reason wanders into the field of metaphysics, that is, beyond the
confines of sense, the most dangerous errors are the consequence ;
we absurdly transfer in thought, sensible ideas out of the medium
of sense (time and space) into that of infinity, which is com
pletely beyond our actual knowledge, and not susceptible of
earthly or physical things ; therefore none but the uninformed or
the enthusiast- would indulge in this transfer ; did men of sound
sense allow this extension of earthly conceptions, notions as
fabulous as the heathen mythology, or tales nearly as absurd,
the result of ignorance of the science of metaphysics, might
obtain credit to the great detriment of the civilized world, and to
the obstruction of the pure spiritual belief of Christians ;
which is too often associated with material notions and figurative
ideas. Speculative Reason is a component part of the .'knowing
faculty, or of the intellect, which is made up of sense, under
standing, and speculative reason ; these powers of the mind are
ever in conjoint and systematic operation when conclusions of
any description within the bounds of physics occur ; which differ
from immediate judgments of the understanding, as the following
example will shew :— When we see the grass and say it is green,

88
the understanding simply judges, or produces an intelligible
object, or result in the mind, grounded on intuition or sensations
received, no further judgment is anticipated : but were we to
inquire, If the grass be too damp to walk upon ? meaning, would
walking upon it -injure our health, much more is involved : cause
and effect are contemplated, and a rational conclusion is required,
which must be verified by the powers of the intellect, and by
actual inspection. To illustrate and make evident the province
of speculative reason, I will state various speculative conclu
sions, within the limits of time, that comprehend matters of
experience, and are within the Science of Physics.
For example, if this plank be strong enough we may venture
to cross the brook ; all animal and vegetable life requires nutri
ment ; the form of the earth is spherical ; the sun is the centre
of the solar system. All conclusions grounded on sensible pheno
mena, mathematical demonstrations, and the six rules of specula
tive reason, are likewise so many conclusions of speculative
reason, and when borne out by physical experiments, are sound,
intellectual knowledge. Other conclusions that can never be
made manifest, or that are not yet proved by physical experiment,
may either be termed rational or irrational conclusions ; for
example, there are inhabitants in the moon ; and balloons one
day will rival steam vessels, for the conveyance of passengers to
distant countries, &c.
Being very desirous that the reader should comprehend the
mode in which speculative reason acts, as a component property of
the knowing faculty, or of the intellect, I will further elucidate
that branch of reason, which is ever in active co-operation with
sense and understanding in producing intellectual knowledge,
although it is no property of the material world ; for conclusions
of speculative reason are simply ideas grounded on the antici
pation of probable results ; while the operations of sense and
understanding are confined to physical objects.
Speculative conclusions only suggest probable results and
promote the acquirement of intellectual knowledge, they donotform
part of that knowledge which is grounded on actual experiment ;

89
they are the influence of our reasoning soul, the free result of our
will, (regulated by the laws and rules of the faculty of reason),
that prescribes modes and determines our physical nature to parti
cular actions ; these conclusions propel the understanding to form
conceptions, grounded on previous conceptions, and to verify
them by physical operations.
Conclusions of Reason which are Ideal cannot be physical
operations within time and space, nor can they be under the con
trol of the laws of physics. If that were the case, they would
possess no freedom ; their suggesting and directing powers, which
are their distinguishing marks, would be annihilated, and they
would be confounded with conceptive knowledge, which we shall
find not to be the true state of the case. The Idea or conclusion,
is the produce of a rational inquiry, anticipatfhg the probable
operation or result of certain physical actions or events which it
suggests ; in the hope of supplying our wants, or of gratifying
our desires ; the idea of reason is not the act of the mind we
term thinking ; but it is that rational decision of our reason, that
influence of the soul, which is forthcoming when zealously sought
for through the medium of serious meditation, by the operation
or act of thinking, and when attained, is the influence that
operates on man, and induces him to engage in various projects,
and to persevere in great and arduous undertakings ; and ulti
mately to establish arts and propound sciences.
The elucidation of this abstruse distinction by example, may
make it more apparent.-. Rational ideas oi probable results
deduced from our knowledge of certain combinations, are justly
termed rational conclusions, and when proved by actual experi
ment, intellectual knowledge j when the object of inquiry or
question to be determined is very doubtful, we may as readily
conclude wrong as right ; sound actual knowledge then becomes
the test of truth.
Being very desirous of clearing up this point with a friend,
and of proving to him that his conclusions on physical properties
were very different and distinct from his conceptive or intellectual
knowledge ; which to be valid must be grounded on intuitive or

90
actual knowledge ; whereas, conclusions of reason however cor
rect, are not actual or within the limit of time ; but on the
contrary, are merely ideas ; being the production of the rational
soul, and are in a very different medium from time ; in infinity;
that is, beyond the limits of the sensible world. I asked my
friend if his tortoiseshell snuff box would float on water ?. and
if he would throw it into the river to ascertain the fact ? he
immediately applied to his reason for conclusions on its physical
properties : then answered, that he thought it would swim, for it
was air-tight, and not very heavy in proportion to its bulk ; but
he objected to throw it into the river for fear of losing it ; con
sequently, we obtained no actual or positive knowledge on that
point, and we remained satisfied with our conclusive or ideal
knowledge which was grounded on science. My friend allowed
that his rational conclusions though most likely true, were not
conceptive or intellectual knowledge, resulting from actual expe
riment or intuition, but quite of another nature ; nor could he
identify his conclusions with the mere act of thinking, and he
admitted, that they were rational knowledge derived from his
reasoning soul, partaking of none of the properties of physics,
parts that co-exist, and parts that succeed each other; which
latter .are very different from age, that comprehends the past; for
the parts in succession if they perdure but an instant, occupy the
present time, the point between the past and the forthcoming;
my friend's conclusion was simply an idea of reason, drawn into
operation, by the act of thinking ; thejdea possessed no physical
property. .Again, history relates that the great Columbus having obtained
by close communion with, his rational soul, (that influential
though indescribable basis of our moral nature), rational conclu
sions or ideal knowledge of the form of the earth, and of the great
probability of arriving at the East Indies by sailing a westerly
course; he determined on taking measures to ascertain their truth,
in the hope of participating with the Portuguese in the honour and
renown of discovering a passage by sea to the east. These
rational conclusions caused so irresistible an impression on his

91
reasoning mind, that he applied to several courts of Europe in the
expectation of being fitted out for the discovery, but without suc
cess ; after various mortifying occurrences, Ferdinand and Isabella
of Spain, fitted him out with three small ships. During his voyage
across the great Atlantic Ocean he experienced much opposition
from his crew, who became alarmed at what they termed his teme
rity ; but on the discovery of land, and human beings adorned with
ornaments made of fine gold, they implored his forgiveness, and
pronounced him to be a person inspired by heaven in order to
accomplish a design so far beyond the ideas and conclusions of
all former ages. The result of this great undertaking may be
summed up in a few words ; instead of arriving at the East Indies,
Columbus met with land before he had traversed half the vast
intervening oceans ; for there were two oceans ro cross, divided
by the new world ; which he had the honor of discovering. We
will now draw inferences which may tend to make evident the
point I am aiming at, and which will, I trust, convince us that
speculative conclusions of reason are grounded on the free
dom of the soul, and differ materially from actual knowledge,
which is subjected to the laws of cause and effect, action and
re-action, &c, which allow of no freedom. Conclusions of
speculative reason on the contrary, are the result of that free
will which determines us to action, and directs our physical
nature to pursue new courses of events in this world; as the
discoveries of Columbus and others have satisfactorily proved.
These commanding conclusions emanate from that free source,
the spiritual soul, and are never within the medium of physics,
time and space ; therefore cannot be subjected to actual inspec
tion ; they are purely ideal, and unless they operated on our
physical powers' in the manner alluded to, those powers would
remain as inert as they do in all the other phenomena of nature.
There can be no question, but that the Almighty so illumines
particular individuals through' their immortal souls, that they
•become his especial instruments, and are the mediums through
which he reveals to mankind his will or the ways of providence.
The unceasing perseverance of men endued with great and pecu-

92
liarreasoniug powers adapted to some particular pursuit; though to
the injury of their health, and of their worldly affairs, confirms this.
doctrine, which is in unison with the spirit of the Gospel. The
reasoning powers of the great Columbus could not be intimidated
by the fear of death, or of failure, from pursuing their determined
course. We are not justified in mixing up miracles with physical
events, unless we are apodictically certain of their occurrence ;
for the miraculous implies that events or occurrences within the
medium of physical nature, (time and space,) have successfully
opposed the irresistible laws of physics, and assumed a freedom
of action directly contrary to those laws; thus, deranging the
scientific order and graceful harmony observable throughout the
visible works of the Creation. Were any person, even the most
influential, to inform us that he had asceuded in a ship from the
ocean, and sailed. in her on the clouds out of sight of land, to a
distant country ; even were his relation true, we should not be
justified in giving it credence, for to us it could only be a relation
depending upon his testimony; now events that derange the
divine order of the works of God, by opposing the laws of physics,
cause and effect, action and re-action, &c, must be made sensible
to us by actual observation, that is, apodictically certain ; before
it can be requisite in us to believe such relations to be true, or to
admit that such events have really occurred ; erroneous belief iu
such relations is so far of consequence, that it weakens the sub
lime idea we ought to entertain of the Omniscient Creator, and
involves the mind; in doubt with regard to the divine regularity
and unchangeable order produced by the laws of physical nature ;
such an erroneous belief unhinges the sound conclusions of the
spiritual soul, and prepares the mind for the reception of super
stitious and absurd conclusions, which outrage science, reason,
and common sense.
Although we cannot allow, without great inconsistency, mira
culous relations to be mixed up with physical actions or events,
we. must yet attribute the irresistible motive that propels great
and good men to persevere in a determined pursuit, to the

93
influence of the divine spirit operating on mortality through the
medium of the soul, the seat of reason. Thus I infer, that
" the spirit of God within us" is working powerfully on our phy
sical nature, not by direct speech ! not in dreams ! but by con
clusions of reason ; for we are decidedly in a progressive state of
advancement towards moral perfection, and as moral science is
more developed we shall form more correct judgments, and become
more assured of our accountability, and of our dependance on
the moral law within us. I entertain no doubt but that the new,
or more emphatically, the divine or spiritual light which has
expanded the soul of Immanuel Kant, will greatly tend to
illumine future ages, and to eradicate that uncharitable viru
lence observable in mankind, which springs from superstition,
selfishness, and confined notions of the providence of God towards
his creatures,
The Essence of Reason, or the soul of man, comprehends
ideal or moral liberty, (that is, freedom from the categories or laws
that govern and coerce physical operations,) which enables us by
meditation to dive into our very soul in search of moral principles ;
those divine ideas which are the attributes of the Deity. We find
virtue to be a strict conformity to the commands of Reason, and
lament that in the physical world so many impediments occur to its
general practice. Practical Reason, the legislative faculty of
man, is the source from which all virtuous actions proceed, for
though they, as well as vicious actions, are physical ; the moral law
and the freedom of the will that spring from the soul, direct
them; whereas the animal propensities lead to evil or vicious
courses. Within the rational soul we seek for moral motives, to
determine and direct our physical operations. If we proceed in
opposition to the laws of physics, (cause and effect, action and
re-action, &c.,) the most disastrous consequences ensue ; for
example, were we to attempt to fly from a lofty tower, or to
descend to the bottom of the sea, in search of worldly riches,
without the requisite apparatus, the contrivance of man, to coun
teract physical obstacles without opposing the Taws of physics, we
should throw away our lives.

94
To obtain disinterested moral instruction, we must have the
courage honestly to dive (by meditation,) into the spiritual or
rational soul, or, the " inward man," in search of moral maxims
to detect the secret bias that governs our worldly actions ; with
a determination to correct immorality, and to pursue the path of
moral duty. For man possesses the power of establishing laws
and maxims for his own government, a legislative function
grounded on the freedom of the will, whence arises morality, that
is, the power or possibility of performing actions from disin
terested motives, even to the^ prejudice of his immediate worldly
affairs. He likewise possesses an executive function, the
power of acting physically as his will directs, which two functions
are in conjoint operation in human nature, and comprise a sove
reign power which springs out of the two natures operating on
each other, that tends to curb irrational and criminal excesses.
This freedom of action in man, or freedom of the 'wii.L,
cannot counteract the laws of physics, (cause and effect, action
and reaction, &c.,) that is, make them operate in a direction
¦contrary to their pre-ordained course ; but it enables him
to oppose or act contrary to the dictates of those laws which
direct the animal propensities to supply their wants and to
gratify their desires. The motive derived from research into the
soul is sometimes so powerful, as to determine man to acts of great
danger and desperation ; for example, to induce one to drown
himself, another to refuse sustenance, and a third to resist the
demand of superior power, and rather undergo tortures and death,
than offend his moral feelings by recanting his religious belief ;
material or physical nature on the contrary, displays no freedom of
will to act in opposition to the laws of physics ^ even the brute
creation is propelled by instinct ; though many animals have
great sagacity, they form no moral conclusions, (see page 70 ;) all
their actions are physical effects, and may be traced to physical
causes ; the vegetable kingdom possesses no freedom of action, nor
can we trace to the mineral kingdom, or to rocks and stones any
moral freedom to regulate their proceedings, or to determine them
to pursue new and original courses in this world.

95
Accountable man, the noblest work of God, is endued with
the knowledge of good and evil. His actions whether good
or evil proceed from the conflict of his two natures ; if he appeal
to his moral or rational nature in order to determine on moral
maxims to govern his worldly actions, his legislative function
operates, and a rule or maxim is drawn forth to direct him as to
the way in which he shall satisfy his wants, and restrain his inor
dinate pursuit of sensual gratification ; this rule is so modified
as to satisfy his human nature, by curbing his animal propensities
in part, and by indulging them in part, in order to prevent their
running to excess, which would produce the very reverse of vir
tuous enjoyment, and entail on him (his soul) eternal punishment.
Our reasoning or moral nature being endued with such powers,
is surely all sufficient for the direction of man in Ms mortal career,
still keeping in view his necessities and desires ; but if our moral
nature be not cultivated with zealous fervour, it will, in a great
measure, be inoperative, and we may wander far from the path of
duty, forgetful of virtue and religion ; and by the gratification of
every sensual appetite be led into a course of selfishness, vice, and
immorality, whilst we fondly anticipate happiness. This may be
termed the state of original sin, which can only be eradicated
or successfully opposed by* religious meditation grounded on the
moral law within us, (St. Paul's " law of God ") and profiting
by the assistance of the learned and devout ; by these means we
may regenerate or correct, in some measure, our carnal nature,
and fortify the mind in the path of duty; thus atone in part, for
the sins of the flesh, under the certain conviction that our higher
nature, or soul, will deservedly softer in another world for permit
ting those criminal excesses here, which conscience (" the Holy
Spirit within us,") decidedly reprobates.
Besides our legislative and executive functions, we have^
also an internal judge, Conscience : the " Holy Spirit,"
that connects us with our Heavenly Father! a Judge that
can and does, when we merit it, inflict mental pangs as earnest
of what we (our soul) may be doomed to suffer hereafter ;
unless by repentance and a new life, we atone for our wicked-

96
ness and obtain forgiveness, which we may hope for, when
the moral feeling .of contentment pervades our thoughts and actions.
This mental punishment may be so severe, that our physical
powers sink under it ; the extreme of misery, the deepest anguish
of mind, insanity and suicide, are very frequently the result of the
denunciations of this unseen judge ; whose spiritual inflictions
we have not the power to counteract, except by regeneration,
or the new birth, strengthened by prayers to the Most High
for mercy and forgiveness! accompanied by perseverance in this
new life devoted to righteousness. As we can consult this
judge on all occasions, we are very deficient iu our duty to our
selves, when we omit so to do, for his law is not hidden ; let us
search our own souls, or as St. Paul expresses it, the "inward
man," and we shall never be at a loss to distinguish good from.
evil; right from wrong; we shall then perceive in our pursuit
after happiness that we are commanded to submit our desires to
the dictates of virtue.

ON MAN,
AS
AN ACCOUNTABLE BEING.
In the further developement of Human Nature, we shall
investigate the actions of man, and the motives to action ; which
will necessarily lead us to fix our attention on our animal wants
and insatiable desires, which are the main springs to active life,
and draw us into communion with one-another ; for they induce
us to enter into engagements or contracts for pleasure or profit.
We are oftentimes disappointed in the fulfilment of these engage
ments, which frequently depends on events beyond our control ;
thus feelings of discord and irritation are engendered, and we are
too apt to believe that the inability approaches dishonesty, the
bare suspicion of which offends our moral feeling. Moreover, these
wants and desires lead us into the vortex of dissipation and sin ;
very frequently without vicious intentions, especially if we are not
well grounded in moral and religious principles.

97
The Almighty has provided for the physical wants of man by
the orderly course of nature, and he is enabled to supply them by
labour, and industrious and careful habits ; he needs protection
from the vicissitudes of the elements, and he erects a dwelling ; he
needs food, clothing, &c, and with ingenuity and activity he
obtains them ; the supply is generally so well adapted to the
necessities of nature, that within our knowledge which extends
through many centuries, no species of animate or inanimate nature
has become extinct for want of its necessary sustenance. The
physical operations of nature which are grounded on the Laws of
cause and effect, action and re-action, &c, proceed regularly and
without deviation as ordained by the Creator ; and we find experi
mentally that physical properties are ever undergoing some change,
which if not perceptible at every instant of tim0is yet conceiv
able ; we must allow that they become older, which is a change,
and age ultimately tends to dissolution, which is another change :
whatever enters time must possess sensible parts which are ever
changing ; and whatever has a beginning in time must have an
end in time.
The desires of man are boundless, in truth, insatiable ! they
extend far beyond the instinctive feelings and wants of his nature ;
they resort to the exhaustless source of Speculative Reason,
which enlarges his views the oftener he has recourse to it. The
nature of this inexhaustible source is fully developed under Posi
tion O, page 32 ; on reference to which, the reader will not be so
much astonished at the herculean labour of man evidenced in the
pyramids of Egypt, &c. ; when the object in view was the gratifi
cation of some ambitious and extravagant desire.
Moral sentiments and religious feelings are deadened by the
strong hold these desires have on man, as the African slave-trade
and the conquest of the New World fully exemplify ; therefore
the desires of man demand our first consideration, both in a
religious and political point of view; for even powerful Chris
tian states attempt to gratify these insatiable desires of human
nature by invading peaceful countries, and under the plea of Right
derived from conquest or superior physical force, commit the most

98
horrible excesses on the inhabitants, justifying their proceedings
by declaiming against the opposition they meet with ; pleading
their friendly intentions ; and, moreover, that their object is to
benefit their new subjects by the interchange of commodities, and
the establishment of legitimate commerce, under the regulations,
if not the arbitrary rule, of the conqueror.
During the early period of forcible possession, great injustice
and cruelty is usually practised ; persons and property meet with
little protection ; and under specious pretexts their valuables are
seized upon ; and opposers, or the defenders of their property,
(under the plea of infraction of treaty, or of insurrection against
the new order of things,) are incarcerated or honourably slain, to
uphold the unjust domination of the conquerors.
In a more appropriate place I will elucidate these harsh reflec
tions on Christian States by historical references, for I am truly
concerned to perceive that the Christian Doctrines have not
operated more powerfully in restraining the inordinate desires of
our nature ; for when worldly temptations assail us, and opportu
nities occur, we too often outrage the dictates of morality and the
commands of the Gospel, and make the Religion of Christ a
cloak to conceal our unworthiness.
I have devoted myself with great assiduity to the study of the
human mind, in other words, to the study of man ; in the hope of
promoting true religion, by developing the basis of pure morality,
and by showing the folly and wickedness of immoral pursuits,
which instead of conferring happiness by enlarging our possessions
and gratifying our sensual desires ; usually conduct us on the
certain road to discontent, the cause of much domestic misery, if
not of extravagant, vicious, and unholy habits of life.
The spiritual and moral doctrine taught by Christ and his
Apostles, rests on the same basis (St. Paul's " Law of God,")
which I am engaged in illustrating, and it is of the utmost import
ance that by means of careful study and devout meditation we
become acquainted with the main pillar of Christianity— the tri
nity in human nature; for that Divine Religion can restrain
the sinful desires of our nature, and permit the gratification of

99
all reasonable desires, by a just consideration for our wants
and necessities.
The desires of Man spring from three different sources.
First, from sensual wants and appetites ; Secondly f from intel
lectual excitements and refined self-love ; and Thirdly, from pure
or holy meditation.
These desires result from the three great faculties of the
human mind, Sense, Understanding, and Reason.
We must bear in mind that these three kinds of desires, influ
ence more or less, all mankind at every period of life ; for man,
however immoral his conduct may be, is a rational as well as a
sensual being, and cannot be entirely free from the operation of
the moral law within him, nor from the reproaches and pangs
inflicted by Conscience, even if reared in ignorance of his moral
and religious duties, or unaided by the cultivation of his moral
nature. When the reverse is the case, when he has received the
ordinary education of the day, and experienced the good example
of his family ; his sensual wants and appetites too frequently lead
him into habits of intimacy with thoughtless and extravagant com
panions, who inflame and mislead him for a season, and tempt
him into vicious courses ; if he escape depravity and sin he is moat
fortunate. Such is the order of things in this sinful world, that
the excess of sensuality is followed with the certain consequences
of disease and remorse ; which eventually propel the mind to medi
tation. Reason may then employ these companions of sin advan
tageously, first, in attempting to instil into the mind a desire for
the purer pleasures of virtue and charity : then, in the arduous
task of conquering the evil passions of our animal nature, that
hold us in captivity unto sin.
First, Sense is powerfully active in the ordinary pursuits
of life, which are sensual j and in a great measure necessary
for the supply of our numerous physical wants, and for the
gratification of our desires. Into these active pursuits we are
impelled by instinct, and the necessities of our animal or
sensual nature; which although in co-operation with the higher
faculties of the mind, Understanding and Reason most commonly
tend to lead us on the broad road of depravity and sin ; the

100
restraining powers of reason and the moral law, do not act effica
ciously on our sensual nature, until they are sought for by medi
tation, and "inward research;" for till then we do not practically
possess them, and we are ignorant of their vast importance;
therefore they cannot operate with effect on our worldly actions.
Education, Religion, Character, the watchfulness of the Law,
and the natural desire to retain the respect and consideration of
society, induce a very large class of mankind to pursue an
apparently virtuous course of life ; while the sensual irregularities
and sins they may be guilty of, are committed in secret. Thus,
too many of us have two characters to sustain ; one that will bear
the light of day, the other which we endeavour to conceal in the
shade of night.
A more worthless class, who are not constrained by the social
and orderly habits of society, associate together, and become
initiated in every description of depravity and vice; such, attempt
to drown the voice of conscience by high sensual excitements, by
drunkenness, debauchery, and crime ; and too frequently they
depart this life miserable sinners.
An attentive observer of human nature must admit that these
various courses are consequenton man, as well as the more praise
worthy pursuits oi sensuality. The innocent gratification of sensual
appetites, the attainment of honourable distinction, the perform
ance of good actions to satisfy our self-love, and the acquirement
of earthly possessions, enable us to gratify our desires, and
lead to the conclusion (too often erroneous,) that contentment
and happiness are the result of these earthly enjoyments.
Secondly, Understanding is here viewed distinct from sensible
objects, it comprehends intellectual enjoyments and ideal gratifica*
tions of every description that are connected with this life. These
intellectual results are an operation of the mind, and tend to
the anticipation of further pleasureable results ; they comprise a
joining of conceptions to conceptions by meditation ; they consti
tute the studies of the learned, — the conjectures of speculators,—
and the ideal arrangements or schemes fostered in the mind;
whether the motives be good or bad.

101
Thirdly, Reason is likewise viewed distinct from objects of
sense ; it comprehends sublime and holy conclusions, or ideas
grounded on the pure moral law within us; (St. Paul's "Law
of God;") it induces mankind to pursue moral courses through
the medium of conscience, or the spirit which operates on
mortality; moreover, it leads the mind to the anticipation of the
highest good, and to a communion with our Maker, by means of
the pure religious sentiment within the confines of the soul ; as
well as to sublime ideas of immortality in that blissful state,
which we hope for in a world to come.
Reason, by its powerful influence on our animal or sensual
nature, likewise represses sin and immorality, induces a purer
course of life, leads the mind onwards to repentancp, regeneration,
and ultimately to the New Birth ,- for we are born into a sinful
world, and when our depraved inclinations are subdued by the
moral law or "spirit within us," we are figuratively Born again
unto Righteousness.
On reference to the investigation of Reason under the pre
ceding head, which portrays the Practical and Speculative branches
of that sublime faculty of the human mind ; we shall find that
great care is requisite in order to keep a distinct mental view of
the essential difference between them, previously to drawing serious
conclusions ; for it is highly important to prevent their intermix
ing or extending their influence beyond their boundaries.
Practical Reason is the basis of pure religion and of the
moral law, (St. Paul's "Law of God,") which is not of this world ;
and Speculative Reason (a portion of the knowing faculty) is in
unceasing action with the things of this world, and is a property
of the intellect ; it prompts to inquiry and leads to conclusions
that are ever variable, until we arrive at apodictical certainty,
and in its activity is always deducing consequences.
From the defective tuition of the school of Theology, the
misuse of these two branches of the faculty frequently occurs ;
which confounds the understanding, leads to serious moral delin
quency, excites mistaken conceptions of piety, fosters superstition,
o

102
and produces in the minds of good men enthusiasm, and frequently
religious tyranny.
A reference to the history of the rise, progress, and eventful
periods of the various religions that have extended over great por
tions of the civilized world, will exhibit the unfortunate abuse of
reason, which often occurs, even with the virtuously inclined ;
who excited by mistaken notions of duty, have had recurrence to
earthly punishments, and to tyranny, to uphold and enforce a
particular belief and course of proceeding in this world ; which
they conceived necessary to salvation, and which they believed to
be the will of the Almighty Creator. This unhappy state arises
from the wanderings of the two branches of the faculty of reason,
which the study of the science of mind will correct.
The pure doctrine of Christ and his Apostles, viewed as a
whole, completely invalidates this infatuated mode of proceeding;
it teaches us to bear with each others prejudices and infirmities, to
do good, not to judgeone another; buttosearch the "inward man,"
—the immortal soul, and consult the divine spirit — conscience ;
which proceeding, will enable us to judge for ourselves, and
satisfy the mind how far we have a just right to dictate to others;
and it will inspire us with courage to act as that solemn judgment
may direct.
Besides other evils proceeding from the misconception of the
two branches of the faculty of reason, it insensibly prompts our
animal passions and desires to the greatest excesses, by
encouraging delusive intellectual notions of earthly happiness,
approaching in idea to heavenly bliss ; which we may erroneously
suppose attainable in this world, by the pursuit of sensual
pleasures, or of imaginary enjoyments that are most commonly
deceitful, even when attained. Unfortunately this is a small
portion of the evil occasioned by the neglect of cultivating
reason ; the animal passions and desires when unfettered by
moral dictates propel us to such excesses ; that honour, religion,
and that love for one another that should operate within us, is
weakened, if not obliterated ; and the lusts of the flesh hold
powerful dominion over us ; thus instead of striving to comfort

103
&ur fellow creatnres, we too frequently permit the bad qualities of
our nature to prevail, and not only give ourselves up to sinful
courses, but entice, those within the vortex of our dissipation to
the commission of sin, and to the various evils attending a state of
depravity. To curb these immoral propensities of our nature, the germ of
Which is frequently excited in good men without an evil intention ;
Reason must be highly cultivated, which will lead the well-
intentioned, and may lead the profligate to a moral and religious
course of life, and greatly diminish the carreer of vice and profli
gacy. The following moral reflections with their consequent deduc
tions, are grounded on the doctrine of Immanuel Kant, as taught
by my worthy preceptor Professor Nitsch, the favoured pupil of
that great man.
Man, whom the gift of reason has elevated above all objects of
nature, and who has dominion on earth, is a Being proceeding
from the mystical connection of body and soul in vital co-opera
tion ; he is far less virtuous than practical reason demands, and
infinitely more so than self-gratification, freed from the directing
power of reason, would permit. The good and evil principles of
his nature are continually warring with each other for the mastery;,
sometimes one prevails, sometimes the other ¦ consequently, the
best of us must occasionally be acted upon by self-gratification in
opposition to moral dictates ! the thoughtless and unprincipled
very frequently so, and the abandoned and profligate most
generally ! Practical Reason demands, that we should act on
principles that are universal and disinterested, and adhere to them
unalterably ; we should then be exempt from sensible excite
ments, consequently pure or holy, which is not possible in this
world ; for the mortal state is both sensual and unholy ; yet
every rational man takes an interest in the moral decisions of
reason; it is therefore a fact that reason is practical ; that is,
it may determine man to action and moderate his desires, To
preserve our freedom we must become more independent of
external impulse and grow in obedience to the moral law, the basis

104
of which is perfect virtue. If we resort to our reason for infor-'
mation, if we ask, can calumny become a universal law ? we shall
directly perceive that such a law would destroy itself if generally
introduced ; and that in the practice of it, we should stand in
opposition to our reason, and must condemn ourselves ; the same
will hold good with respect to lying and breach of promises ;
whatever contradicts our consciousness of the moral law we must
condemn. This law which every man acknowledges he ought to
follow, is too rigorous for frail humanity ; no mortal will ever be
able to execute it completely, (it is St. Paul's " Law of God j")
but man stands in need of such a practical law, his virtue being
progressive, otherwise, how could he know its progress ? or
indeed, how could he make any, without this standard of moral
perfection .
Our knowledge of the sciences of physics and of metaphysics,
will produce a consciousness that the faculty of desiring in man, is
determined both by reason and by sense, but not necessarily by
either, because he is a free agent. Whatever determines our will
is practically good, when it is grounded on moral laws that are
obligatory on all mankind ; but when the will is determined by
personal or internal feelings, it is merely agreeable, it may not be
bad ; on the contrary, it may be good.
When sense or the animal nature preponderates, self-love or
internal feelings bear sway ; when reason or the moral nature
predominates virtue directs;, if good conduct be the object of both,
a perceptible mark or character of the motives that actuate man to
either, is discoverable by acute penetration. When the object of
a good action undergoes reflection, self-gratification, pleasure, or
happiness precede the action, but does not always follow, because
it depends on circumstances which are not under the control of
man ; whereas, when disinterested virtue dictates a good action
which oftentimes has none of the pleasures of sense surrounding it,
and is frequently checked by self-love, pure moral duty is the
basis, and individual pleasure or happiness does not previously
engross the mind; but the moral reward that follows virtuous
actions awaits the performance of the act, — a consciousness of*

105
having done a good action from a disinterested motive, which
begets a happy and contented mind.
When sense produces the desires, they are either stimulated
by external objects, or by refined internal feelings, the first
stimulant is grossly sensual, the latter intellectual, resulting from
refined self-love.
The desire of human happiness is sensual because it
depends on objects of sense ; it is rationally sensual, because reason
modifies its objects, — it is natural to every man ; it is interested ;
it is not free, because it depends on physical objects and
events that are not under the control of man, but which propel
him onwards ; it is likewise boundless, because it aims at absolute
totality of agreeable feelings, which all the treasures of this globe,
and all the arts and contrivances of man cannot produce.
Reason, so far as it has power to influence our desiring
faculty is practical, consequently practical reason, the source of
free will, mainly determines the motive to action; which if
grounded on necessary and universal laws, is pure, but when it is
directed by feelings, it is not pure.
The affairs of this world modified by reason and the under
standing, form the grand object of human happiness, provided they
excite pleasing sensations ; our notions of happiness point out
those objects that affect us in a pleasing manner, and suggest the
best means of obtaining them, and prudence teaches us how to use
our reason to make ourselves happy. Yet neither prudence nor
happiness contain any general law to guide the behaviour of
reasonable beings, for each of these is built on experience, which
extending only'to a small number of cases, can never be the source
of general laws.
Happiness and Prudence cannot impose any obligation upon
any individual member of society ; for it is absurd to command
how a man shall be happy, since every man has a peculiar manner
of being affected, and entertains a different idea of what happiness
really is. Prudence and happiness are the genuine abettors of
sordid and refined interests, and as all sensual interests corrupt
the purity of moral sentiment, their fluctuating doctrines ought
not to be confounded with the unalterable laws of morality.

106
It is nevertheless perfectly right to strive after happiness, for
it is essential to human nature, and can only be destroyed with
the destruction of human nature j but, we have another desire
quite as essential to our nature as that of happiness ; we desire
to be morally good, consequently we have two great ends in view ;
both taken together form the complete object of human desires,
or the highest good, and we must necessarily desire both virtue
and happiness, as- long as we possess our two natures, soul and
body. The highest good does not consist in mere virtue nor in mere
happiness, but in the union of both, which state must be supposed
possible to be realized; for if it is not practically possible, our
desires of virtue and of happiness are directed to something which
is impossible ; or, what is the same, they are altogether absurd ;
and this conclusion I expect will not be admitted.
In the endeavour to obtain the highest good, happiness
cannot be made the road to virtue, for by this means virtue would
be destroyed, and disorder and confusion would be the immediate
consequences ; which cau neither be happiness nor the highest
good; for we have proved that happiness is fluctuating, and
grounded on internal feelings and experience ; therefore it does
not contain any universal law relative to the moral conduct of man.
On the contrary, if virtue is made the road to- happiness,
happiness will not be destroyed, but only confined, by the
universal law of morals, which will preserve it against extravagance,
and give it consistency. Hence it follows, that the highest good
is practically possible only, when virtue becomes the cause of
happiness ; and that man, before he attempts to obtain pleasurable
objects, should always reflect whether his inward judge conscience
would permit him the free and upright enjoyment of them,
or not. A human being whose desires are influenced by the moral law,
can entertain no other object than the highest good, and all his
actions must ultimately centre in virtue and happiness. As the
highest good is not practically possible without virtue being made
the foundation of happiness as before stated ; it follows, that

107
only complete virtue can produce complete happiness, and thus
render the highest good practically possible, Complete virtue
though not of this sublunary sphere must yet be possible ; for if it
be not possible, the highest good cannot be possible, an opinion
which we have admitted to be absurd.
It is true, man cannot be perfectly virtuous, for he is not
holy ; he may yet approximate towards virtue, which is an
attribute of the divinity : and although the purity of the laws of
morals cannot be fulfilled on earth, they must be acknowledged as
necessary to be approached in our practice. As we must follow
the moral law, and can realize it only by progressive advances,
ad infinitum, it is necessary for the sake of our own consistency
to suppose such a progress possible ; for, if it be not, the moral
law cannot be realized, consequently it is impossible, which would
stop the advancement of morals ; for to attempt to practise a law
that is impossible to be realized, would not only be nugatory but
absqrd. In the physical world we discover the strictest fitness; in the
moral world this fitness would be destroyed, if, we conceive that
there were any law that could not be fulfilled by progressive
advances. It may be asked, what motive have we for judging so ?
simply this ; to preserve the use of our own reason, which would
be immediately destroyed, if we took away the fitness from the
moral world.
.. T.he case stands thus ; those who deny the possibility of pro
gressive advancement towards virtue have no rational grounds
for their denial ; for they cannot defend themselves, by. experience,
nor by the innate laws of the mind ; but on the contrary, those
who believe in the affirmative, have sufficient grounds for so doing,
for without this belief, they could not reasonably resolve to prac
tice the moral law, and thus preserve the use of their reason in a
moral sense ; which no man will relinquish on slight grounds.
Now, as reason imposes the belief that our progress in virtue
will be infinite, and as this progress cannot continue unless the
reasoning soul continues in existence; it follows, that the highest
good is only practically possible on the condition of the immor-

108
tality of the soul. Immortality being inseparable from the
highest good, and the only condition under which it is practically
possible ; it is therefore a postulate of practical reason, or a posi
tion which must be granted whenever we allow that the highest
good is practically possible.
This analysis of the reasoning powers of the mind, as taught by
Professor Nitsch, concludesby enforcing the necessary belief in the
doctrine of the immortality of the soul, and in the consequent
expectation of Life Everlasting, andaprospectof the enjoyment
of the highest good in the pure mansion of God ; after the disso
lution of man by death, when the earthly body having returned to
earth, its natural element, and the spiritual soul (which is of a
heavenly nature) having received at the judgment seat of God its
final doom, will either experience that blissful state of eternity so
ardently cherished by the devout Christian, or for a sinful course
of life will be doomed to expiate the crimes of human nature, by
sufferings apportioned by a merciful God. Thus is man an ac
countable being.
Having investigated the active springs (the physical and meta
physical desires of human nature), which lead to the motives and
actions of man ; we will now comment on his proceedings or
general conduct in a highly cultivated state of civilized society j
drawing our examples of the conduct and moral motives of man
from a period of history in which Christianity appeared to bear
sway ! when our duties to God and man were the general theme, •
and occupied all classes of Europeans, from the prince to the
peasant. After the dawn of the Reformation by Luther, and his
contemporaries, who endeavoured to instil the pure doctrines of
the Gospel, disinterested or moral conduct towards man,
AND OBEDIENCE TO THE WILL OF GoD.
We will select examples from history in preference to indivi
dual or domestic transactions, which are usually kept within the
bounds of decorum by the police, the law, and a due regard for
character ; when morality and religion fail to operate with suffi
cient force. The example of the Patriot, of the Legislator,
and of the Conqueror will be more appropriate ; for their public

i09
Conduct should be more pure than others, in consideration of their
experience and exalted stations, ifnd from their knowledge that all
eyes watch their proceedings, and attribute to them nobleor ignoble
actions, the offspring of moral motives, or the reverse.
Legislators and Concjuf.rors who) possessing the power,
inflict on the majority of the people, or on large classes of
the people, degrading servitude, religious tyranny; or unjust
Or partial laws, merit condemnation in this world, and will meet
with just retribution in the world to come ; whilst the noble-
minded * and the disinterested ! claim the esteem of future
generations, and will meet with Merited reward hereafter ; and
the gratitude of their country will insure to their families earthly
honors, and if circumstances require it, substantial rewards.
We will preface this investigation by diving into human
nature in search of laws or maxims to guide our judgments ; for,
to be led away with ideal notions of perfection on earth, is as
absurd, as to disregard the moral law within us. We are not
always conscious of this " inward research," yet Legislators and
Divines have established moral and religious cod6s, the result of
deep investigation into the rational soul, grounded oh the expan
sion of the reasoning powers of man.
That portion of mankind conversant with general history, are
no doubt well acquainted with the great variety of absurd customs,
rites, and ceremonies, that have been,and still are, considered moral
and religious. It must be admitted, that at different periods, and
in different parts of the habitable globe, opinions have prevailed,
which have (however erroneously) been deemed moral and reli
gious by the most influential members of society, and maintained
by art and sophistry, in exact proportion to the prejudices or
the degree of moral light infused -into the minds of the people.
Exalted moral doctrines entertained by the few, can only operate
effectually when adopted by the mass of mankind, who relax
their prejudices when the truth flashes on their minds; then
absurd institutions lose their power, which falls prostrate at the
shrine of reason. This statement has been fully exemplified in
the rise and progress of the Christian religion-, as narrated by
Gibbon in his Decline and Fall of the Roman Empire.
p

110
This " inward research" should be carefully watched, to guard
us against eliciting maxims lor our guidance that tend too power
fully to engender self-love, (which leads to sensual gratification,
the forerunner of all evil,) whilst we fondly anticipate happiness.
Our pursuit of happiness, or of earthly bliss, even when in unison
with prudence, cannot insure us that contentment or comfort of
mind which results from a truly virtuous line of conduct, dictated
by the moral law within us; — in other words, by the legislative
enactment of practical reason. Unless virtue direct our steps,
happiness is too often visionary and flies from our pursuit.
Although we cannot act as virtuously as the dictates of the pure
moral law demand; still maxims for our guidance in this world
are derived from that source, modified to meet the necessities and
gratifications of human nature. In the pursuit after happiness, (the
unseen motive to worldly transactions), we should keep as reli
giously within the path of virtue (as pointed out by our spiritual
monitor conscience,) as our pure notions of honour, truth, and justice,
have the power to impose on our sinful nature. Happiness should
be under the control of virtue (the very essence of the divinity
within us,) to insure that holy feeling of contentment , that realizes
the fiction of the golden age ; and disposes us to hope for eternal
bliss in a world to come. This sweet content is always attain
able to a certain degree, by a determination (followed in practice)
to act up to the moral maxims and Theorems that have been
promulgated by the virtuous aud enlightened in every age and
country, more or less pure, in proportion to the expansion of
reason ; these maxims are obtained by withdrawing our thoughts
from worldly affairs, and diving into the recesses of the soul, or
into our spiritual nature.
The Christian maxim or theorem, " Do unto others as you
would have others do unto you;" which has stood the test of ages,
always contemplates a change of situation or circumstaces.
The Kantesian maxim or theorem, Let the motives uhichin.-
fluence our actions, be fit for universal laws, will likewise hear
the test of experience. This moral command derived from the
" spirit within us " if kept continually in view, will suggest the

Ill
moral question (previously to the performance of any action
involving the slightest doubt) ; would it be fitting that all man
kind should act from the same motives that now influence me?
Upon the purity of our actions, and the fulfilment of our moral
duties as made apparent by an unsophistical answer to this ques
tion, depends in great measure that contentment of mind, that
enables the afflicted, the poor, and the unfortunate to become com
paratively happy ; whilst happiness flies from thepursuit of theam-
bitions, the luxurious, and those continually in search of sensual
enjoyments ; such too frequently imagine this offspring of virtue
to be within their grasp, and are led on to satiety, — to vicious
courses, — and to consequent misery.
The Kantesian maxim is founded on virtue, which our con
science (or the " spirit,") mentally assures us should be the basis
of our acts and deeds ; for it contemplates a course of action in
this world in conformity to the dictates of the moral or spiritual
law within us ; in other words, a fulfilment of the commands of
practical reason.
This doctrine derived from mental philosophy must not be
considered a substitute for the more benevolent and merciful doc
trine of Christ ; mental philosophy is a development of the
human mind, an exposition of the innate laws that direct the
practical working of its two natures ; it is not religion ! nor a
substitute for religion! but, by the internal light it imparts to man
by expanding his reasoning powers, it enables him to view the
vital spirit of Christianity in the sense in which it was imparted ;
and to interpret the tropes, metaphors, and parables, free from
those material notions that pervaded the minds of the teachers of
Christianity during the middle ages, which succeeded the subver
sion of the Roman Empire.
As moral philosophy expands the mind, universal Christian
principles will become better understood ; that is, principles in
accordance with practical reason ! or principles that cannot be
controverted. For example, truth is a metaphysical or spiritual
conclusion, the result of a due exercise of the reasoning faculty;
it is invincible, and a portion of that divine law within us, so

112
Often alluded to. Worldly occnrrences, or physical events that are
ever succeeding each other, have no property analogous to this
divine attribute of our immortal soul, this emblem of the Divinity
in human nature. Truth being one of the most important laws of
our moral nature, cannot be separated from rational man ; it is an
incontrovertible judgment or decision of each of our minds,
grounded on demonstration or conviction; the first comprehends
the evidence of the senses, the latter indisputable conclusions of
Reason. Truth is a moral property of each of our minds, it
possesses no physical qualities, (parts that exist in Time and
Space,) which are ever changing; truth is an unchangeable
moral principle; it is immutable as the God-head.
An object, an event, or a circumstance, that is actually known
to one of us, is a truth ; another may question our veracity or our
judgment, and consider the relation as improbable, or impossible,
and withhold his assent till he obtains satisfactory evidence ;
a third may disbelieve the statement in part or altogether ; for
we are each under the necessity of judging or determining in
our own minds as to the degree of credit that historical narra
tives, or relations of worldly transactions are entitled to ; it is
plain that our judgments depend on our previous knowledge,
on the impression made on our minds by early tuition, on
example, and the customs and habits of the community of which
we are members ; therefore judgments thus formed must necessa
rily differ, until the truth can be ascertained with certainty.
Truth is certainty, or that incontrovertible judgment that stamps
its fair form on our minds in legible characters : it frequently
occurs that one person will believe a statement or proposition to
be true, another will doubt it, and a third will disbelieve it ; these
various judgments arise from the nature of the evidence, coupled
with other circumstances that affect the statement, and frequently
disincline us to apply the mental powers with sufficient energy
to arrive at the truth ; or from the want of the requisite previous
knowledge, — the want of opportunity, — the want of efficient
teachers, — or the want of mental capacity : thus the utmost cir
cumspection is requisite before we finally determine as to the

113
truth or falsehood of any statement ; for in most cases truth and
falsehood are mixed up together : even relations of events that are
grounded in truth, are not unfrequently collected from the reports
of casual observers, — from the interested who have an object to
accomplish, or from exaggerated traditional testimony. Under
such circumstances the most prudent course we can pursue is to
withhold our belief until we can fully satisfy our own minds of
the truth.I recommend this cautious mode of proceeding, because it is
probable some of my readers may doubt the accuracy of several
statements in this work ; therefore, unless they devote their time
and close application to the requisite study, I trust they will not
venture hastily to determine that what I have stated is founded in
error, but rather defer their judgments ; for they*cannot be aware
without serious reflection, how very important the study of the
science of metaphysics may be to the moral and religious instruc
tion of mankind at large.
Assertions and narrations of events that have occurred in this
world, which purely are historical, and depend solely on the
evidence of man, will be disregarded as comparatively unimportant,
when the pure truths of Christianity fully occupy the mind ! when
pure moral principles engage our attention ! !
A sincere communion with the Almighty in the spirit of the
Epistles will then be the essence of the true Christian Church ;
for there is but one God ! one Gospel of Christ ! and one Church !
Christianity is not the offspring, not the physical effect of an
earthly church under the guidance of a temporal head ; but a pure
spiritual communion of man with his Maker. St. Paul assures
us, in his Epistle to the Hebrews, (chapters vii. viii. & ix.), that
there is no High Priest, or authorized head expressly charged by
the Almighty to rule the Church of Christ on earth ; but that the
High Priest of the Universal Christian Church is Christ in
Heaven ; through whom we address our prayers and supplica
tions. There are numerous creeds, and numberless Christian
societies on earth, administering the Gospel with a conscientious
spirit in the hope of salvation and eternal life. As reason expands,
spiritual light will beam upon us, prejudices will recede, and the

114
spiritual doctrine will become more apparent, be more generally
understood,— and thus ultimately lead us to a greed approxima
ting to universality.
Deliberate before you judge, is a very useful maxim;
we should carefully avoid hasty conclusions, for we cannot
discover the secret motives that determine the actions of our
fellow creatures by the results, which afford no positive proof of
the good or evil propensities of their natures ; events often
derange the plans of short-sighted mortals, and lead to the most
unexpected catastrophes.
We may pursue opposite courses on grounds equally moral ;
(the results do not determine our motives to be virtuous, or
the contrary) : much depends on bodily health, on our situation
in the community, and on impressions made by education and
example. Our notions of honour and of prudence, and ourgrandeur
of soul, are as frequently the result of moral and political contem
plations, which lead to patiotism, as of honourable ancestry, great
wealth, and liberal education ; for these only engender nobleness
of character, and devotion to the public good, when self-gratifica
tion gives way to the dictates of virtue : but this line of conduct
is, unfortunately, so often counteracted by indolent and sensual
habits in the higher classes of society, that the wealthy heirs of
noble families are seldom capable of laborious and hazardous
enterprizes ; the most arduous and glorious undertakings are
usually performed by active and energetic plebeians ; who first
ennoble themselves, and by their admission into the order of
nobles, shed their lustre on that body, and maintain its high
character in public estimation.
The mass of mankind who live by their daily labour, possess
little property, have few acquired political rights, and need few
laws for their protection, provided they are free from oppression ;
a due performance of their contracts expressed or implied, when
grounded on an honourable basis, and due attention to the com
forts of their families, become their chief duties to society ; their
industrious and .orderly habits tend immediately to their own
comfort and happiness.
A powerful magistracy able to enforce the fulfilment of engage-

115
ments, and to protect all classes of the people in their lawful occu
pations, is of the highest importance ; for mankind live by labour
ing for each other in various ways: the affluent, who perform
their duty and attend personally to their worldly affairs, are
actively engaged (labouring) in promoting the well-being of the
community: the indolent in each class are the only drones in
society; for the cares of property and important family duties,
require the unceasing activity of the wealthy, full as much as do
the daily wants of the working classes, i
The improvident and extravagant in each class of society are
their own enemies, rather than hurtful to the community ; for their
profuse habits tend to promote novelty in manufactures and a
greater demand ; which is the most powerful excitement to in
creased supply, the stimulus to labour, and the forerunner of pros
perity and wealth : when their means fail them, they are disre
garded for their folly, and left to pine in distress, unless with
renewed vigour of mind, they start in some active pursuit for the
maintenance of their families ; the property surrendered to their
creditors, becomes a stepping stone to the elevation of more pru
dent families.
The immoral, the profligate, and the criminal, are the greatest
enemies to the community; their intercourse and example under
mine industrious and careful habits — tend to subvert order and
moral restraint — and ultimately lead to profligacy and vice ;
which are subversive of all useful and pleasant occupations, and
destructive of every honourable feeling.
The comparatively few who have acquired great possessions
and distinctions, require numerous laws and safeguards to pro
tect them; (as pointed out in Principles 1 1 and 12, page 16,)
and the greatest care is requisite while protecting their rights and
property, not to invade the liberty of the subject; in other words,
not to exceed the bounds of prudence, or deviate from the path of
justice; for the working classes do not become industrious orderly
members of society when they consider themselves aggrieved, but
are ready tools, for the seditious to handle at their pleasure. It
is of the utmost consequence to relieve this numerous class from
any reasonable causes oi discontent, by redressing their grievances,

116
which can only be comparatively few, and by attending to the
general welfare of their families ; this attention is the cement
that unites the rich with the industrious poor. This duty is
incumbent on the wealthy for their own sakes, to preserve order
and to repress that insurrectional power inherent in Man, which
otherwise can only be subdued by coercive measures, which are
always destructive of industrious habits, of morality, and of that
sweet contentment, which has generally been considered the
inmate of the cottage.
The will of man being free to propel his physical actions in the
course he may determine, some will pursue one career, some
another, some will be acted upon more powerfully by the moral
law than others, who may be held fast bound by sensual plea--
sures : some will elicit noble maxims for their guidance, others
prudential ones.
1. One man will resist oppression, and will encourage general
resistance to the constituted authorities, taking upon himself the
hazard of judging in matters far beyond his immediate knowledge,
from a persuasion in accordance with his favourite theory, that
governments are necessarily arbitrary and oppressive; without
reflecting on the immorality, indiscretion, and folly of the governed,
2. Another, considering government a necessary protection to
persons and property, notwithstanding acts of oppression and harsh
rule may occasionally occur, for man is fallible,^— will train his
mind to believe that his domestic duties are of the highest import
ance; and will support the established order, rather than encounter
anarchy and civil commotion, or endanger his life or his honest
means of livelihood on the uncertain issue of a reform ; which if
effected might not obviate the evils complained of.
3. A third will heroically defend his country against a foreign
enemy at the hazard of his life, trusting his wife and children to
the protection of the less ardent in pursuit of what is generally
termed honour and independence; though he may scarcely have
been able to maintain his family, and pay the taxes : whilst
another, after mature consideration, and from motives equally free,
will determine to pursue a diametrically opposite course, and will
elicit maxims for his guidance less heroic, more prudent, yet in

117
his estimation not less praiseworthy ; which will induce liim to sub*
mit to the invader of his country, rather than fly to its defence,
and die in the cause of honour; knowing that whosoever governs,
they will require contributions from his hard-earned gains.
4. A fourth will defend his friend even at the hazard of life,
forgetful of those dependant on him for support : or, will consider
self-preservation a paramount duty, and leave his friend to his
fate, rather than incur great risk, in consideration of the various
claims on his active exertions.
Numerous wants and necessities being imposed on human
nature, or rather constituting that nature, it would be neither
morally good nor desirable, to neglect necessary and incumbent
duties from mistaken notions of philanthropy and of patriotism,
however high-sounding in public estimation.
If the members of each family were united in a common bond,
and if custom imposed on them the imperative duty of assisting
and protecting each other; promiscuous charity would be less
required, and most beneficial results would follow; for both rich
and poor families would. not only meet with frequent opportunities,
but would find that they possessed many ways of showing their
kindness to their kindred.
To correct our mental resolves, which may often mislead, we
should bear iu mind the moral maxim, Let the motives that
INFLUENCE OUR ACTIONS BE FIT FOR UNIVERSAL LAWS, WC should
then mentally ask ourselves, ean I desire that every person situated
as I am should act as I propose to do ?
By this test let us examine Charity considered as a duty. —
Is it desirable that every person should give a trifle to casual appli
cants ? — Certainly not; by so doing we should not only encourage
idleness and imposture, but make begging a profitable employment.
/* it desirable that all mankind should be charitably disposed
towards those in distress whom they personally know? — Most
certainly! assistance thus afforded might tend to relieve them
permanently; for being under the watchful eye of their bene
factors, their characters would be impugned by improper conduct.
is it desirable that all mankind should contribute to Charitabh?

118
Institutions?— Certainly! if without inconvenience to immediate
demands on them ; for great benefit results to society by judiciously
relieving and fostering the afflicted and distressed, and offering
them an asylum.
Let us examine the first resolve before stated, by the same
test. Is it desirable that all should resist oppression? — Most
certainly! but by legal means, because such resistance would
promote rectitude of conduct ; whereas, unlawful resistance could
not be countenanced by the orderly and well-intentioned: nor
could a general unlawful resistance to the constituted authorities
be permitted; it would produce anarchy and bloodshed, and
destroy very generally the honest means of procuring a liveli
hood. When serious objections are started, and desirable reforms
made apparent, public opinion, the highest political tribunal, will
become enlightened, and judicious reforms will follow if ~the
government be erected on a moral basis.
When our desires and expectations are not realized, we should
doubt, their propriety, and examine minutely the opposing grounds
that uphold what we may consider an oppressive or arbitrary
possession of power, which we did hope would be surrendered at
the shrine of public opinion ; the true state of the close boroughs
that are termed, in derision, rotten, fully exemplify this doctrine:
rest assured they are the medium through which the monarchy is
kept in equilibrium; and through which so much positive good
results, that they will not succumb to the demands of the mass
of the people, or of the working classes; who are but little ac
quainted with the peculiar operations, and the various combinations
that constitute a free government; this subject I have fully
discussed in a Pamphlet, entitled Critical Examination of the whole
subject of Reform in the House of Commons, Ste. I have exhibited
in that work the advantages of the borough system, although they
do not meet the eye; and if legislators were governed by the old
maxim, " Honesty is the best policy," they would withdraw the
veil, and remove the immoral disguise that so justly entitles the
machinery of the borough system to opprobrium, and subjects it
to the grossest calumny and unqualified abuse.

119
r With regard to the 2nd resolve, stated in page 1 16,— Is it
desirable that the people (all classes) should, under all circum
stances, uphold the government that rules them? much maybe
said. Before this question can be fairly answered, the principles
on which the government is founded must be duly considered ; if
they be in unison with the bad qualities of our nature instead of
the good, the basis is immoral, and the oppressed cannot imbibe
that love of country which engenders loyalty and patriotism.
The following discussion may be considered a digression, but
under the present head speculative conclusions may be permitted ;
•particularly as the aim and intent of this work is to enlighten
mankind on the Science of Government, and to portray the
working of human nature, whether under the guidance of virtue
or of self-gratification.
The moral basis on which governments are founded is
disinterested and honest ; it centres in independence, and arises out
of a communion of interests ; it opposes no penal laws that can
obstruct honest men in their walk through life, unless their prac
tices' be detrimental to the good order of society ; public opinion
must determine this nice point, and direct the government. Its
laws must impartially protect all interests, which Cannot be the
case unless all interests be represented either expressly,or virtually,
in the governing senate ; it can admit no general law to prevent
the members of each class emerging from obscurity and entering
the higher classes as they become qualified ; even the honor of
becoming senators,, cannot justly be withheld from them.
The immoral basis on which governments are founded is
selfish and interested ; it centres in dependence, and arises from a
prospect of Subjecting the mass of the people to foreign rule, and
profiting by their labour; which subjection is a bar to an implied
honest compact; it requires the superiority of the few to be
maintained by coercive measures, in conjunction with the general
appearance of public justice, which can only be appearance, for
the essence of justice is disinterestedness, which imperatively com
mands an honest compact between man and man. The nearer
the immoral basis approaches in action to the moral,, the more

120
submissive and orderly will be the people ; who may not be con
scious that they are governed by the law of the conqueror, when
that law is mitigated to insure public tranquillity ; for moderation
is necessary to the attainment of the desired end.
If the government of the people of England be contemplated,
which neither admits foreign domination by anti-national troops,
nor entertains a dread of offending powerful neighbours when
pursuing the path of honour, nor submits to degrading treaties with
foreign powers through fear ; and wliich is moreover administered
by a senate, that admits the representatives of all great interests,
either by popular election, the election ef the freeholder, or
through the intervention of close boroughs ; arid of those boroughs
where the electors are so few, that by management and money a
candidate may be assured of his return : which Litter are equally
beneficial to the empire with the more honourable, for in those,
private friendship and patronage bear sway ; which in principle
are but a degree removed from the direct application of money.
(Refer to Principle viii. p. 16.) The candidates being presumed
good Englishmen, it is fair to conclude that those who will
expend a large sum of money for a seat in Parliament, or will
support a candidate at their own cost, must have a great interest
to protect or to promote ; and as the protection of the various
legitimate interests in the empire is the bounden duty of Parlia
ment, it is of little importance by which mode the effective useful
members are introduced, for their presence is of the utmost
consequence to the well-being of the state. • Universal suffrage
would not be calculated to introduce deputies from the Crown,
the nobles, and the higher classes, who are as requisite, as depu
ties from the Commons, for the good government of so extensive
an Empire as that of Britain.
As regards England, it is desirable that the people should
under all circumstances, uphold the government of King, Lords,
and Commons, for proprietors and other influential persons will
so direct its proceedings, that most real evils will be corrected as
matters of course, and imaginary ones are of little importance.
Previously to drawing the attention ef the reader to other

121
governments within the influence of British experience, to enable
him to view the question in all its bearings, I will offer a few
observations on the moral and immoral basis of governments.
Individual virtue and ability may prevail in governments con
structed on either basis, consequently a great share of public
justice'may be administered where self-will presides, particularlv
if the dispensers of the supreme power have ulterior expectations
dependant on the honourable character they obtain ; for when the
hope of fame, honour, and reward, the ordinary result of a steady
course of duty, are constantly in view ; a well administered
government may be fairly expected ; which the British govern
ment in the East Indies exemplifies, and which is made apparent
by the contentment which pervades so vast a population.
Had a contrary policy induced the India Company to continue
a tyrannical government aftertheyhad obtained military possession
of the territory, by degrading the higher class of natives more
than was requisite ! interfering with the religious establishments
and conscientious opinions of the people ! and exposing to view
their degrading state of dependance ; instead of concealing it
under a government approaching as nearly as circumstances would
permit, to the habits and manners of the people, which has been
its policy, irritation and insubordination would have prevailed ;
which would have induced the native chiefs to fan the flame of
discord, regardless of the misery resulting from civil commotion ;
(which is by far more ruinous and less honourable than foreign
warfare,) even if they had no prospect of establishing a good and
permanent government. Such a system would have rendered
British India a dead weight, instead of what it now is, a source
of income to the British government and people, and of profit and
experience to the military and naval departments of the state.
British India became of importance under peculiar circum
stances ; European merchants obtained territorial possessions by
treaty with the subjects of a feeble and disorganized government ;
first, for the convenience of barter, afterwards from jealousy,
ambition, and the expectation of plunder ; in their rivalry and
intrigues with the native, powers the English prevailed over all

122
opposition, and pltimately became lords paramount of an extensive
empire, which they have enlarged and maintained by courage,
prudence, and justice.
Since the Revolution in 1688, the British government has
been better organized than any in the known world ; it has pro
ceeded in its plans for conquest and commerce with more perse
verance than most European states ; and if more prudence was
not exercised in the outset, certainly it evinced a greater desire to
correct abuses, and to proceed on principles of government
approaching the moral basis. The numberless checks on public
men in the British empire, where the voice of public opinion is so
decidedly heard, lead to this result.
Merchants conquer for ultimate profit ! the military too often
for renown ! merchants know that profitable commercial pursuits
result from mutual confidence, a contented people, and a well
organized government; and that military dominion which is
grounded on terror produces the reverse, and leads to irritation
and discontent ; and very frequently renders foreign conquest a
burthen to a country, instead of a benefit.
It may be objected, that a liberal and free system of govern
ment is opposed in principle to tributary rule, therefore it is not
prudent. We must reply, that when a depeudant state possesses
all the requisites for self-government, and for self-defence, with
out any foreign assistance, as the United States of America do ;
it is desirable for the well-being of mankind, (which will be
better promoted by the independence of such state,) that it
enfranchise itself and no longer submit to the dominion of the
mother country, unless incorporated by an honest treaty of union. "
Government is an art susceptible of continual improvement,
like all the other works of man, for he can never arrive at. per
fection (which is an idea of reason,) yet he may obtain ideal
notions of improvement in the art, grounded on the pure ideas of
liberty and equality : but the instant he attempts to put his ideal
improvements into practice, pure liberty ceases, and his benevolent
and patriotic ideas descend to physical operations within the range
of the laws of cause and effect, action and re-action, &c. 5 he

123
meets with difficulties at every step; vested rights, prejudices
and calumny surround him 5 for his materials (man) are a mixture
of self-love, and virtue, (the two natures) in necessary connection;
together with ignorance, distrust, and vicious habits ; which lead
to partial and confined views, the bane of great and luminous
minds. With these physical materials in action and re-action, can
Liberty! that pure idea of the rational Soul, maintain her seat?
The rude hand of power would immediately displace her; conse
quently, the patriot must be content with the discovery and
application of moral and physical combinations to counteract the
excesses of power, and to induce those ambitious individuals who
obtain it, to pursue a course marked out by apparent justice and
equal law.
Sovereign power when grounded on the moral basis, is the
offspring of the holy feeling, Contentment, which results from
a conviction of the mind, that as much justice is administered as
can reasonably be expected in this sinful state, and that it is the
decided interest of the people to uphold the established govern
ment. If this feeling be not excited by the judicious proceedings of
the government, sedition is readily instilled, especially when
the government suffers timid councils to lead it from its duty
of equally protecting the honest pursuits of all classes of the
people; or when in the hope of surrounding the ruling interest
with securities and defences, it promulgates harsh and unjust
laws against certain portions of the people differing with them in
sentiments, and religious opinions, thereby engendering real cause
of Discontent, (which produces great irritation in the public mind,)
instead of allaying unfavourable prejudices by just and generous
treatment. Ideal securities lead to discontent and insurrection,
and instead of inducing submission to the laws and respect
for the government, act in an opposite direction ; for if large
classes of the people consider themselves unjustly oppressed
by partial laws ; another feeling operates, a moral feeling,
springing from a senBe of duty towards themselves and families,

124
which will induce them to concert plans and employ all the means
in their power, even at the risk of life, to overturn the govern
ment or to repeal the oppressive and degrading laws.
Reason dictates that laws should be rules and maxims for
political and moral guidance, and that the sovereign poWer which
results from political combinations, should bear the stamp of
impartiality, and protect the just rights of the people. It is the
decided interest of governments to unite all classes in one common
bond, and to obtain the willing acquiescence of all to their
measures, by the exercise of prudence and justice j which compre
hend the groundwork of practical liberty, and the essence of
political power. The honest and legitimate means of constituting
political power consist in fair and honourable dealings with all
interests, such means will repress discontent, and paralyse oppo
sition; prejudices will then recede, the factious will become
imbecile, and the Christian principle, Do unto othe-hsl as you
would have others do unto you, will be fulfilled. Sovereignty
would then be surrounded with the attributes of Liberty U-Mfustke!
and Mercy ! !
To prevent this digression leading the reade^irom the\ suhject
under discussion, I will repeat the question.- Is it desirm^/g that
the people (all classes) should, under aW circumstances ¦JkeMld the
government that rules them ? If the anomalous giJFrnment of
Ireland, which has resulted from conquest, be under consideration,
we must dive into its history previously to answering this question.
Ireland was treated as a dependant on the Crown of England,
rather than as an integral portion of the British Empire, until by
the treaty of Union in the year 18O0, the two governments were
consolidated into one compact political body: we shall conse
quently have two periods to comment on. Unfortunately, at an
early period, the Irish, a high-spirited people, manifested a greater
desire to throw off the yoke of the conqueror, than to enter into
an honest compact and communion with the English- who were
determined to maintain their conquest, partly to prevent the
extension of the influence of France and Spain, and partly from
the proximity of Ireland, which offered available resources to a

125
great extent, had Justice, the essence of sound policy, directed
the proceedings of the English government. Every renewed
attempt of the Irish to recover their independence proved more
and more fatal, at length William III. and the succeeding kings of
England, having determined to crash their power, bestowed a great
portion of the forfeited estates on firm supporters of the British
government, on men opposed to the religious opinions of the Roman
Catholic inhabitants, who formed the majority of the people. These
new proprietors concurred in the unjust plan of depriving the
ancient inhabitants of their legal rights, and especially of their church
property, and substituted aform of worship in conformity with that of
England, which they termed national, and they denominated Ireland
a Protestant kingdom : these proceedings occasioned the enactment
of a variety of penal laws, which were deemed necessary to uphold
the arbitrary act of changing the religion of a country in opposition
to the determined will of the people, whose conscientious com
munion with their Maker was beyond the reach of. human laws;
for neitherearthly rewards, nor punishments, could induce them to
abandon the religion of their forefathers, to subscribe to that of
their conquerors. Thus the English not only failed in their
proposed plan of eradicating the Roman Catholic religion in
Ireland, but they forced the mass of the population into active
union (by means of delegates) with France, and the Pope, the
decided enemies of Britain, and ultimately instigated the people to
open rebellion.
The failure of this despotic and unwise attempt occasioned an
increase of the anti -national troops (English) that had been found
requisite, in conjunction with the Protestant inhabitants, in order
to keep the Irish Catholics in subjection; thus, a country which
under a wise and liberal government would have imparted strength
and vigour to Britain, absorbed her resources, and paralysed her
efforts. Since the union of Great Britain and Ireland, which it was
expected would have removed all fear of those evil consequences
which might, arise from granting the Irish Roman Catholics
their civil rights ; the British government has been very slow in

126
retracing its steps, and admitting the Catholic population into the
spirit of the act of union. Religious antipathy; mistaken pride, or
the bad qualities of human nature, must have operated to prevent
that cordial union, that Would in time have made the two king
doms one people ; by pacifying the discontented, and thus ren
dering the military possession of Ireland unnecessary : ' for there
would then have been but one interest,— the general prosperity
of the empire.
We know by experience, the great cost in money and human
life requisite to keep an irritated and discontented population in
subjection, and the impossibility of depriving them of the physical
insurrectional power inherent in mankind, (refer to Pr. 16, page
16.) that will tempt them, when highly incensed, to burn tne
dwellings, and murder the inmates of those families they deem'
their oppressors.
Had the protestant proprietors, the possessors of the greater por
tion of the land, consequently, the influential men in the country^
and the guarantees to England for the obedience of the people1;
treated the large class of Roman Catholics liberally and honour
ably, as generous conquerors should have done for their own sakes ;
and had they permitted them to possess a direct influence, however
limited, in the governing senate, a much greater degree of
contentment would have prevailed, and its attendant, " honest
industry, would have produced a new race of proprietors, whose
interests would have been identified with the prosperity of the
Country, consequently with British Interests ; besides, a vent
would have been opened, through which their ill humour and
angry passions might have escaped, and they would not have been
driven to seek support from those enemies to the Protestant
Government— France and Spain. It is unnecessary to mention
the Pope, for his temporal power has long ceased, and it is
ridiculous to suppose that he possesses any other political power
than that which is vested in him by the folly of those governments
that attempt to uphold their Own authority by unjustly depriving
honest men of their political and religious importance. Such
proceedings naturally drive the discontented who may be members

127
of the Church of Rome, to apply to the Roman Pontiff for political
as well as spiritual advice; thus the very temporal power so much
dreaded, is conferred upon the Pope by the impolitic proceedings
of governments. The Pope thus acquires political power, which
he did not previously possess, inasmuch.as the members of his
Church willingly act on his advice, and no further, Make it the
interest of all classes of people to look up to their own govern
ment for protection, and the redress of their just grievances, and
none will be so irrational as to solicit the interference of a foreign
army. Foreign domination too often renders a country, otherwise
susceptible of prosperity and civilization, poor and inhospitable ;
by driving the affluent from their estates, and obliging them to
expend the income drawn from the labour of the people, in another
land ; instead of~returning it again to the active population, in
exchange for various descriptions of labour, which a residence
on their estates would draw forth, and thus materially benefit
and enrich the country. .To redress this miserable state of
existence in Ireland, a government founded on an honest com
pact with Great Britain, was proposed and assented to by the lead
ing interests, in the. hope of ultimately relieving all classes from a
state of irritation and disorder ; at length a union of the two king
doms was decreed, by their separate legislatures, and the United
Governmept has been in activity since that period.
Catholic Emancipation, the desired boon from political disa
bilities,, is expected in time to dispel the feeling of discontent,
remove ancient prejudices, and introduce, not nominal, but cordial
union ; although not yet granted, still antipathies and prejudices
are wearing away, the road to redress of grievances is opening,
and there can be no doubt but the Legislature will ultimately
discover, that those securities and defences for the protection of
the Protestant Church,, (tyrannical laws,) which they have per
mitted to. remain in force, have operated in a contrary direction,
and have driven; the irritated Catholic population, who are the ma
jority of the people, into the vortex of discontent. These supposed
securities which are not only deceitful but; injurious, tend to prolong

128
enmity instead of leading to conciliation ; they add no additional
power to the government, but detract from its importance, there
fore should be speedily withdrawn. Ireland would then become
not by mere deed or treaty, but in fact ! an integral part of the
United Kingdom, and an accession to its power.
The government cannot seriously entertain a fear that a com
munion of interests beneficial to all parties, would lead to Treason
and Rebellion ! or that the Irish Roman Catholics are more to be
dreaded as the friends, than as the open and avowed enemies of a
government that possesses formidable means of defence against
foreign and domestic foes.
As it regards Ireland in its present state, It is desirable that
the people should under all circumstances uphold the government :
for proprietors and other influential persons are making every legal
effort to induce it to confer on the proscribed, political consequence,
and equality of rights, which will insure to them a greater degree
of contentment and prosperity, and mainly assist to deprive the
enemies of the Country of their principal ally, discontent.-
If the government of the West India Islands be taken into
consideration, very serious reflections will occupy the mind of the
philanthropist on the moral and physical power of man. The
population consists of a small proportion of white people, (the
Masters,) about double that number of free people of colour, or
brown ; a few free blacks, and the great mass of black slaves
intermixed with a few brown. We will not contemplate the
misery and despotism attending the slave trade as formerly autho
rized, which induced the native Africans to make war on each
other for the express purpose of obtaining prisoners to exchange
with slave dealers for the baubles of Europe ; thus encouraging
the black purveyors of slaves, to kidnap men, women, and
children, for the sordid purposes of gain.
This free exchange or barter gave the slave dealer a property
in the blacks eo obtained, which could not have been made avail
able unless he had the opportunity of transferring it for a more
valuable consideration to others in need of their services. The
blacks being enabled by their constitutional stamina to work under

129
a scorching tropical sun, that had destroyed the vigour of the
natives, and thinned the population of the West Indies, they
became highly valuable as labourers there ; and for two centuries
they have been torn from their families, friends, and country,
conveyed across the Atlantic ocean in a way too horrible to des
cribe ; to enable the proprietors of sugar plantations, and other
estates, to cultivate them profitably.
It is not my wish to harrow up the feelings byahighly-wrought
picture of the sufferings of the slaves ; Christian people have
undergone equally severe sufferings from the despotic authority
of the temporal heads of the Roman Catholic Church, who wished
to accomplish an impossibility, by attempting, in conjunction with
the civil power, to: enforce a general belief in their creed by
the infliction of temporal punishments, excommunications, and
threats of eternal vengeance ! in opposition to the merciful and
very benevolent doctrine of Christ.
The history of the Roman Catholic Church; its courts of in
quisition, and its religious wars, fully countenance these opinions.
The object of these contemplations is to draw public attention to
the physical and moral workings of man, to the expansion Of the
mind, and to the necessity of following the example set by Christ
'himself not only in his public addresses, but in his private inter
course with his followers ; by enforcing the necessary duty of
practical obedience to his commands. Do unto others as you would
have others do unto you, is a moral injunction, that was considered
by our Saviour of greater importance than the outward observance
of religions forms and'ceremonies.
Some christian powers which claim territorial right to islands
in the West Indies, and to the continent of America, forgetful of
the admonitions of the Gospel, still permit the inhuman traffic in
slaves, as regulated by law, and grant the proprietors valid property
not only in the slaves they may have purchased, but in their
offspring, which is contrary to the pure doctrine of Christianity,
and in opposition to the public law of the European commonwealth .
In Britain, slaves become free the moment they step on its
hallowed soil, and I am not aware that other christian powers of
Europe admit of slavery, except as a punishment for crime. Such

130
is the weakness of human nature, that for the acquirement of pro
perty, not only human life, but integrity, honour, and even 1;he
divine displeasure, are set at naught.
The domestic government in the West Indies is established
by the mother country, for the protection and benefit of the white
population, and proprietors, but so mitigated, as to insure submis
sion, if not cordiality, between master and slave, who as a fellow
creature cannot without great injustice, be treated quite like a
brute ; moreover, he cannot be deprived of his physical or. insur
rectional power , therefore it becomes a duty which the master owes
to himself and family, to pursue a line of conduct consistent with
justice and mercy : an opposite course would drive the slaves to
rebellion, if not to deadly crimes. The white population being
proprietors, are unquestionably the principal objects of considera
tion with government ; they expect that unceasing care and pro
tection which property more particularly demands. The free
-black, and free brown, are stamped with inferiority by the law,
and slaves are not even permitted to give evidence on oath, or to
possess property, lest it should lead to insubordination.
The British senate are endeavouring by degrees to ameliorate
the unhappy state of the slaves, by introducing Christianity and
political rights among them ; but it cannot fairly commit an act of
injustice on the proprietors it has protected for two centuries.
Very beneficial moral results may ensue, if the christain pro
prietors of slaves, who have been taught their duty towards God,
and their neighbour, wiH fully act up to the spirit of the laws
intended for the relief of the poor benighted sons of Africa.
Should free labour be the consequence of more lenient treatment,
it may become a question how far such a change would prove
beneficial to those more immediately concerned as proprietors ; or
conducive to the general welfare of the colonies.
Events daily prove that the weak must submit to the strong,
and although the whites are comparatively few (compared with the
blacks), they possess so many powerful engines of control, that
the mass of the black population would have very little hope of de
riving any moral or physical benefit from open resistance, although

131
reason may dictate to them notions of equal right and equal law.
Man is a portion of physical nature, (as well as a moral being)
and subject to the laws of cause and effect, action, and re-action,
&c, which govern physics ; consequently, before notions of equal
right and equal law can be made available, all impediments that
obstruct the acquirement of the requisite qualification, (Indepen
dence) must be done away with. It is useless to repine at our lot,
the ways of Providence-are inscrutable ; events are ever propelling
each other, and one renders another necessary : having purchased
an unwilling slave, we contrive means to secure his obedience, and
to make his powers available for our convenience or profit.
Fortunately, HappinessIs more within the reach of each individual
than is generally supposed,' for in whatever station we may be
placed by circumstances, we have the choice of pursuing a course
of life that will free us from self reproach, and produce a degree'
of contentment, which will insure us a portion of happiness: We
may truly rejoice at the prospect in view, for Reason is operating
so powerfully on the British* senate, that it is practically amelio
rating the condition of those classes of people under its influence,
who have been made the tools of power, ambition, and sordid
interest. The domestic governments in the West India Islands having
been adapted to the sordid interests of the white population' and
of British proprietors, are consequently supported by British
authority and British troops; the slaves are treated with the
care that personal property demands, which exceeds that bestowed
on the poor and afflicted in populous countries; they are not
worked to the ruin of their constitutions, for such conduct would
deteriorate the property ; but they are prevented from acquiring
politicalrights, and Christianity has not been generally encouraged
among them by proprietors ; probably because Divine Revelation
is incompatible with sordid slavery.
Events have occurred that have induced the British government
to appoint spiritual, as well as temporal protectors, to shield them
from wanton oppression; thus let us hope civil and religious
liberty will be gradually introduced.

132
By the introduction of more liberal and impartial laws, the free
blacks, and free people of colour, may rise in public estimation, and
be suffered to emerge from their degraded state; even the slave
population must become more enlightened by the introduction of
Christianity, and a cessation. of further importation of slaves;.
such an arrangement will lead to the cultivation of the mind, and
to the rudiments of education ; for with proper care they may
from their infancy, imbibe the true spirit of the Christian, Religion,,
by learning to Do as they would be done by; thus the domestic
government, and proprietors individually, will be compelled by
events to pursue a more lenient and moral, course of conduct j by
which they may train their slaves to become willing, as well as
obedient servants. The slaves who have hitherto been generally
considered as mere property in trade, will, under a better arrange
ment, feel conscious of. a moral tie between them and their
masters, which cannot fail to produce a greater degree of content
ment and of self-controul in the slaves themselves ; and , thus
necessarily lead, to more dutiful behaviour on their part, and draw
forth generous conduct from their owners or masters.
With reference to the question under consideration, as regards
the British West Indies, it is desirable that the people, including;
the slave population, should conform to the laws, and thus
support the government: for they have no other hope of amelio
ration than through the enlightened policy of the" British senate ;
any attempt on their part to obtain freedom by physical force
would most probably draw down increased and lengthened misery
on their ill-fated race.
We will conclude the investigation of the question under dis
cussion with a fewobservations on the mistaken views of the Science
of Government evinced by the revolutionary legislators of France, ,
(and the fallacy of the principles advocated by the New ScHoqL*
of Politics,) in their attempts to construct a republic, one and
indivisible, on their sophistical basis.
The supreme legislative power in France decreed: 
" 1st. That Man possessed natural, imprescriptible,, and
unalienable rights.

J 33
" 2ndly. That men are born, and always continue, free and
equal in respect of their rights. Civil distinctions, therefore, can
be founded only on public utility.
" Srdly. The end of all political associations is the preser
vation of the natural and imprescriptible Rights of Man : and
these rights are liberty, property, security, and resistance to op
pression. •" 4thly. The nation is essentially the source of all sovereignty :
nor can any individual, or any body of men be entitled to any
authority which is not expressly derived from it."
The slaves in the West Indies were included under the word
man, and were deemed to be free and equal in the eye of the
regenerated French law ; the effect to be expected-^-a r'e-action,
followed ; where they obtained power, the white population were
treated as enemies, robbed, many murdered, and the majority, to
save their lives, were compelled to leave their possessions, which
became the property of their former slaves.
I have introduced the principles of government advocated in
France, to .enable the reader to compare them with the principles
promulgated in page 15 ; one set of principles must be spurious,
they are so decidedly opposed to each other : this fact proves
that the Science of Government has not hitherto been developed.
I shall not enter into a lengthened discussion on the •merits or
demerits of the Principles of the New School, wliich were
attempted to be made the basis of a well-organized Republic in
France, ;for the events of that tyranny (goverumentitcan.net be
named,) are even now too painfully remembered ; I shall simply
offer a few brief remarks to support my chain of reasoning, that
Ideas of Reason are not Physical Objects; and although we possess
freedom of soul to determine our course of action, still if through
ignorance or design we attempt to establish a government in
opposition to the natural laws of the science, excesses of various
descriptions necessarily take place, and our plans miscarry, we
know not why ; and the usual result is, a conformity to the laws of
the science, either by accident or design ; for anarchy cannot be
endured for a lengthened period, even by its fomenters.

134
We must bear in mind,, that our animal nature only, is in this
physical world, (not pure morality,) and must necessarily be under
the control of the laws of physics, which allow of no liberty ! of
no opposition to their unerring course ; if we were to act contrary
to these laws, the fallacy would be apparent, and if we were
seriously to affirm that any physical event had occurred in direct
opposition to the laws that direct and control physics — for
example, that iron floated in the air, and that thistle-down did not;
we should be laughed at and considered idiots. It is only when
we are ignorant of the basis or natural laws on which the art of
government rests, that sophistry can be successfully introduced.
Knowledge discards it ! ! for " knowledge is power."
Natural Right, is the right we possess of exercising our
physical powers in supplying our wants, and in gratifying our
desires, as our will directs, subject to the laws of natnre, or of
physics ; this right is incompatible with the rights of civilized man,
as derived from social compact, or government ! it is only the
right of man in a state of nature, and cannot be the basis, that is,
a principle or natural law of the science of government; the
essence of which is sovereignty, a moral and physical power,
circulating immediately through the various departments of
government, and mediately through the great classes of the
people, in compelling obedience to the law, or to the will of the
government ; wliich is very frequently in opposition to individual
liberty, personal safety, and natural right.
Imprescriptible and Unalienable Rights, are- no other
than infinite ideas of reason, consequently, not within the limits of
physical operations, therefore cannot be made the basis of the
science of government, which operates by a combination of physical
materials, in connection with moral principles, which are dis
coverable in the mind of man. It would be absurd to attempt to
erect any coercive power on these supposed rights ; they are not
tangible; they cannot be made available in this world, except as
grounds for meditation. We might, with as much propriety,
transfer physical notions to eternity, as infinite ideas to objects in
Time; and entertain ideas of an infinite stream of pure water, and

135
of an infinite field of arable land, in another world ; such perver
sions of reason I have endeavoured to guard against in the pre
ceding pages.
It is requisite to a clear conception of the sciences of Physics
and Metaphysics, and of the line of demarcation between them, that
we thoroughly comprehend the specific difference between specu
lative and practical conclusions of reason, which have been fully
treated of; auditis desirable, with a view to refresh the memory,
that we reconsider them, for by frequent reference to an abstruse
subject we at last seize the true spirit and thus comprehend it
thoroughly. The Principles of Government advocated by the French
Republicans advanced infinite ideas (imprescriptible and unalien
able rights, 8sc,) which are metaphysical notions, as the ground
work of the Science of Government ; a science that flows from a
combination of physical causes and effects, and is adjusted in
various modes on one set of principles, as the habits, manners,
interests, and education of the people may either direct or suffer ;
in order to regulate and to govern the changeable affairs of this
world, as far as mankind are concerned, on the basis of the moral
principles of justice and prudence. Government is a physical struc
ture, erected on a moral and political basis, for the guidance and
protection of mankind and their property ; indeed, of all matters
within the limit of our physical influence: no other things can be
subject to government than those within time, which are limited,
prescribed, and alienable, or undergoing continual change ; our
ideal knowledge of matters without that limit, is metaphysical or
spiritual, and is the basis of pure religious and moral princi
ples, applicable to the enlightenment of the human mind ; the
free agency of which, derived from the soul, directs our physical
transactions, but can be no portion of physical properties, which
are not free, but on the contrary, pre-ordained in a certain course,
and under the direction of the laws of cause and effect, action and
re-action, &c, which are irresistible. A reference to the defi
nition of Time, page 51, may assist in clearing up our notions of
Physics and Metaphysics.

136
The principles, or natural laws of the science, only produce
governments approaching the moral basis, by virtually admitting
the great interests to co-operate in the government, otherwise all
interests could not be protected, which would lead to unhallowed
tyranny, or to sedition ; impartial laws result from the influence
each interest possesses of protecting itself. Subjection to an
anti-national force, or to physical coercion, is a despotic not a legal
government, however well it may be administered, it defies all
law ; it does not comprehend the moral necessity of a due consi
deration for the interests of the various classes of the people,
excepting so far as serves the despotic ruler.
If pure moral commands submitted in laws and ordinances,
and instilled into the rational mind by means of education, would
produce fair dealings amongst mankind, and lead to the paths of
honour and justice; the ordinance of God contained in the Ten
Commandments, together with the pure doctrine of Christ and the
Apostles, would not have failed in producing that effect ; which
failure is too notorious to need comment : indeed, the general his
tory of Europe for centuries after the establishment of Christianity,
depicts little more than war, rapine, and the most flagrant in
justice ; the certain consequences of weak governments.
Even the temporal governors of the church in those
unhappy times, appear to have forgotten the humble, benevolent,
and merciful doctrine of Christ, which upholds the honest dictates
of conscience ; for they composed creeds in councils of church
men in furtherance of their ambitious plans ; and, after their suc
cessful attainment of great influence over the civil power, they
arbitrarily enforced their observance by dungeons, racks, and
flames ; to the perversion of that pure communion with God through
the soul or inward man, inculcated throughout the Gospel. They
even interdicted the Gospel of Christ as an improper record for
general perusal, although it contained the very Epistles to the
early Christians that converted them by hundreds, and the sub
stantial arguments which produced that effect. Having deprived
the people of the only genuine source of Christian instruction, they
substituted their own creeds, and their own peculiar mode of tuition,

137
by means of their unlimited power over the priesthood throughout
Christendom ; and they encouraged a belief among the people, that
the solitary prayers of the church, and blind submission to its dic
tates, were the only means of intercession for pardon that would
be acceptable to the Lord of Hosts : these things they did,
instead of infusing the spiritual doctrine of Christianity by means
of the Gospel of Christ; which teaches repentance for sin, and a
hope of forgiveness by a new life devoted unto righteousness.
By secretly investigating the " inward man," with a deter
mination to perform the commands of the " Holy Spirit," or the
dictates of conscience, and by a future course of virtue and
charity ; we should regenerate our carnal desires, and attain the
new birth alluded to by Christ himself, and thus be made partakers
of the kingdom of God ! ! !
This spiritual regeneration is the only effectual antidote to the
selfish and immoral desires of human nature; for we may discover
in the worldly-minded, who usually entertain the opinion that
happiness centres in the gratification of sensual desires, even
among the good, that they obtain as many advantages as they can
without outraging public opinion ; and have little thought for the
welfare of others. Wealth being a powerful means of attain
ment, it is sought for at the risk of life, health, country, and
friends ; and we must be blind to the imperfections of human
nature not to be assured, that in the absence of law, order, and
decorum, (the results of powerful governments, certainly not of
religious maxims,) injustice and tyranny are employed as effec
tual engines for the acquirement of property. It is only by means
of powerful governments that honourable conduct is substituted
for the lawless depravity of anarchy, which would drive society
progressively towards that unhappy condition of the middle
ages, when factious banditti herded in castles, and, under local
territorial lords, overspread the fair face of Europe with unheard-
of devastation and misery.
We will now briefly investigate the third and fourth resolves
of irresolute man, stated in page 116. Is it desirable that the
inhabitants of a country should defend it against a foreign enemy?

138
Most certainly; for independence is the basis of freedom, and the
legitimate source of true nobility. Where the government is
grounded on a moral basis, death in its defence is preferable to
submission and degradation ; and a simultaneous rise of the peo
ple must overpower an invader, and preserve the hallowed soil of
their fathers free and untainted for their offspring. Life, with
dishonourable submission, and merited self-reproach, is scarcely-
endurable ; an honourable death in the glorious defence of our
country is decidedly preferable, and will operate as a stimulus to
future generations. But, when the government is grounded on an
immoral basis, submission, with the mass, may be a mere change
of masters, and the question will always present itself, — will the
change be beneficial or otherwise ? which consideration must
necessarily paralyze defensive measures. In this case patriotism
is deadened, and an invader has only to conquer the government,
the influential families that support it, and their dependants.
The mass of the people are too little interested in public affairs, to
be wrought upon to sacrifice their lives for the preservation of a
government that did not admit the principle of disinterested
ness as its basis.
A consideration of the fourth resolve will conclude this head.
Is it desirable that people generally, should defend their friends at
great peril to themselves ? Certainly not, unless they are so
circumstanced, that honour (reverence for themselves) requires
them. The age of chivalry has passed away, and reason is now
active in promoting virtue, which is evidenced in domestic com
fort, in filial and paternal duties ; and in a spirit of philanthropy,
but not of knight errantry, or fanaticism.

139

A REVIEW
OF the preceding delineation of
HUMAN NATURE,
Which is in Harmony with the Doctrine of Christ and his Apostles.
The great difficulty of comprehending abstruse sciences from
books alone, without the aid of able teachers, must be acknow
ledged, even by those who have applied the full power of their
minds to such subjects. This consideration has induced me to
exhibit the two distinct natures of man in a varietj>of positions,
in the hope that I shall succeed in making apparent that essential
and necessary conclusion of reason, that all within the limit of
time must necessarily be phenomenon, caused by the mystical
Noumenon, which is out of that limit, therefore beyond the
powers of the knowing faculty.
The studious reader will pardon this recapitulation, when he
reflects on the new chain of reasoning introduced by Immanuel
Kant, which imposes on me the duty of reviewing the grand
positions laid down by the great author of this Philosophy, more
particularly as they are opposed to received opinions. I, likewise,
feel it a duty to investigate these abstruse conclusions, in order
to render them intelligible, and to assimilate them to the prevail
ing opinions of mankind ; and, lastly, to submit them to the
critical examination of an intelligent public.
If a gleam of light flashes across the mind, and thus leads to
strict investigation, perseverance alone is requisite to enable us
to probe the subject matter of this work to the very bottom, and
thus prepare ourselves to pronounce the learned and indefatigable
propounder of this science of mind to be either the most bene
volent friend of frail humanity, or a visionary enthusiast.
Kant lays down the following positions as incontrovertible.
First, that the phenomena of nature, or natural objects, are

140
sensible appearances, or objects of sense, (meaning of the sen
sitive faculty of the mind,) consequently, within actual time and
actual space, the repositories and limits of that faculty.
Secondly, that the human mind cannot actually know by
means of its knowing faculty, (sense, understanding, and reason,)
any object that is not within the limit of the great faculty, sense,
but that it can know (right or wrong*) all within that limit.
Thirdly, that the active powers of the understanding, which
are denominated categories, necessarily constitute or produce the
form or properties of sensible objects, or the phenomena of
nature as they appear to the mind, when the sensitive faculty is
operated upon by a cause without its limits, (Noumenon,) or
when it receives sensations which are the matter of things.
This matter of things (the sensible parts) may be termed the main
spring, which, of necessity, puts the machinery of the human
mind into activity.
We must be careful not to confound the reasoning powers of
the mind with material substances — with the mortal body, which is
a material substance. The mind is the essential man, which St.
Paul so frequently alludes to under the denomination of the
" inward man.'" Its mysterious connexion with the body consti
tutes the human being, and the instant the connexion is severed,
human nature is no more. Death is the dissolution of humnn life,
and the body may then justly be termed an earthly clod, or a
material or physical substance ; fit, indeed, for the practice of
the School of Anatomy, which, by a minute examination and
dissection of its parts, developes knowledge, that mainly tends to
the improvement of the healing art, consequently to the general
benefit of the human race. Still, it must be admitted, that the
art of surgery has made but little progress in the investigation of

* I have frequently used the terms right or wrong to denote that our
knowledge is seldom perfect, but a combination of correct and incorrect
judgments, which are ever varying as our knowledge approximates to
wards the truth.

141
those curious operations wliich the living principle performs in
organization. Received opinions, or the ordinary conclusions of mankind,
have led to a very general belief, that objects of nature, or objects
of sense, (for the terms are synonymous,) are separate and dis
tinct from the human mind ; yet these objects are allowed to be
in our individual time, the only real time, the time that is ever.
within the compass of our sensitive faculty, beyond which we
contemplate eternity : or, in familiar language, the world to come,
the heaven we hope for.
The prevalent erroneous opinion, that things of this world, or
objects of sense, (which, of necessity, are in our individual or
actual time, and in our individual or actual space,) are separate
and distinct from the mind of man ; involves the conclusion, that
the actual time and the actual space that receive or contain them,
must likewise be distinct and separate from the human mind ;
consequently can have no necessary connexion with it. This con
clusion of the mass of mankind, which the disciples of Kant
hold to be erroneous, is the great bar that opposes the intro
duction of true mental philosophy. Until this important con
clusion be satisfactorily established in public estimation, no sound
mental philosophy can exist. Although public opinion, in the
absence of sound teaching, has apparently disconnected objects of
sense from the human mind, and determined them (erroneously)
to be beyond the limits of the mind : this decision when critically
examined, is neither upheld by reason, nor by common sense.
Deeper investigation will prove it to be erroneous, for objects of
sense are inseparable from the human mind, and not distinguishable
from our actual or intnitive knowledge.
I consider this general but fallacious judgment to have taken
its firm hold of mankind, in consequence of their not having
been taught to keep distinct, and to separate in their minds,
objects of sense or actual things, (which must be present to them,
or exist in their actual or individual time ;) from conceptive things,
which are absent from their sensitive faculty, consequently, not

142
within their repositories for sensible things, their individual, or
actual, time and space.
Objects of sense, or actual things, being in our present, or
individual time, and necessarily under mental view, are m our
estimation, whatever the judgments of the mind determine them
to be, whether these judgments be correct or not. They are not
distinguishable from our actual knowledge, nor can they be sepa
rated from our minds : therefore, when the public opinion assumes
that these objects are distinct and separate from the mind, it errs,
and puts them on a footing with conceptive objects, which latter,
most certainly, are not only separate and distinct, but absent from
our sensitive faculty ; that is, not within our individual, or present
time, or within the reach of our senses, but are purely compre
hended by the understanding ; another great faculty of the mind .
(See page ^3.) If this were not the case, but, on the contrary,
if conceptive things were considered real, ordemottstrable to our
sense, actuality, or existence in our immediate or individual time*
would be requisite. Conceptive objects would then cease to be con
ceptive, and would become perceptive, or objects of sense; that is,
actual things ; and then not distinguishable from our immediate
judgments, or our actual knowledge. In truth, conceptive things
are only notions of things treasured up in the mind, and with
propriety are termed conceptions or conceptive knowledge.
It is most desirable that this doctrine should be patiently and
thoroughly investigated, and that we should withhold our assent
to the high-sounding epithet incontrovertible, until we are fully
convinced that no argument can overturn it. We should minutely

* I mean the time that is ever present, or in connexion with my indi
vidual sense, the perceptible instant between the past and the forthcom
ing time, as far as regards me; in other words, the actual or individual
time within the compass of my sensitive faculty, that holds my sensible
objects separate or distinct from the time that holds the sensible objects of
other persons ; which I can only have a conception of, because it bas no
immediate connexion with my sensitive faculty.

143
investigate the following questions, for the purpose of arriving at
sound judgments.
First. Are objects of sense, or phenomena of nature, (real or
actual things,) so identified with the mind, that they are inse
parable from it ?
Secondly. Can real things, or phenomena of nature, be objects
of sense, and yet be distinct from the sensitive faculty of the
mind ? Let us carefully try these questions. Very little investi
gation will be required, in order to obtain the admission, that all
objects, to be objects of sense, must necessarily be within the
limits of our sensitive faculty, consequently present to us, or in
our present time ; otherwise they cannot be objects of our sense :
^>n no other condition can they be real things, or objects of our
sense. If this be the true state of the case, it is impossible to
separate real, or actual thiugs, from our sensitive faculty ; more
especially so, if we consider that it is our sensitive faculty only,
that enables us to demonstrate the reality, or existence of things
to the mind. We cannot actually know that a -thing is a reality,
unless it affect our senses ; we cannot prove that a thing exists
unless it be in our actual or present time ; nor can we, by any
effort of ingenuity or contrivance, disjoin or separate time (actual
or present time) from the sensitive faculty of the mind.
If this be a correct statement, we cannot maintain the posi
tion that objects of sense or real things can be separated from our
mind, and at the same time assert that they remain objects of
sense : the very supposition involves a contradiction in terms> and
is therefore absurd . Hence, we must condemn the very general,
though delusive judgments, which are formed by the. mass of
mankind, and admit, that Kant's new chain of reasoning is
founded on facts. We must be conscious that when objects, or
things, do not affect our sense, or are not present to us, we can
only have conceptive knowledge of them ; and that mere concep
tive knowledge, cannot by possibility, possess any real or substan
tial properties to affect our sense ; we may imagine certain con
ceptive objects to be in existence at this time, but we cannot de
monstrate that fact, without having the objects within the repository

144
of our sensitive faculty ; in other words, within the time in con
nexion with our individual sense ; which we may term our actual
time, the only time that is real or sensible to us. Neither the
time that is connected with, or is present to other sentient beings,
and that holds their sensible objects, nor the past hour, and the hour
to come, are our actual time; we have only conceptions oi them.
If we cannot distinguish or separate objects of sense from the
time and space that ever accompanies us, consequently, hich are
ever in immediate connexion with us ; in fact, which are inse
parable from our sensitive faculty ; we shall be compelled, by the
moral force of truth, which emanates from the soul, to abandon
the erroneous opinions so prevalent in society ; and we shall have
cause to rejoice that reason has made a grand effort — that a day
star has appeared, directing us in a purer course — that a philo
sophy founded on the basis of reason, is now developed, — a philo
sophy that will not only enlighten mankind, but firmly uphold
pure religion — a philosophy that must convince the unbeliever, of
the truth and importance of those Christian principles which are
inculcated in the Gospel.
To attempt to prove by any lengthened argument, that no
other repositories than actual time, and actual space, could receive
and hold, real or actual things, would be superfluous : these repo
sitories I have shown to be inseparable from our sensitive faculty ,
and I have fully elucidated them in page 51. In the endeavour to
find receptivities or repositories, out of the limits of our sense,
that would hold our sensible objects, we fall unconsciously into
the belief of a real time and space, not present to us. Now, time
and space not present to us, or not within the compass of our
senses, cannot be real to us, nor can they hold our sensible or
real objects, for these must be present, or in our actual time, to
affect our sense. Things that are absent from our sense, are con
ceptive only, and in a conceptive time and space, and are not
real so far as regards us; in other words, are not positive objects
of our sense, but conceptive objects only. The instant the natu
ral or sensible object is unconnected or separated from our sen
sitive faculty, it ceases to be a real or actual thing to us ; it is

145
conceptive only, and we have then no possible means of demon
strating its actual existence. We may form conclusions respecting
it, and these conclusions may be sound and true ; but the once
real thing, the once sensible object, being no longer within the
limits of our sensitive faculty, is no longer in our present time,
therefore beyond the reach of our actual knowledge ; it is no longer
in existence as concerns us. Should it again come within the limits
of our sense, new judgments will be drawn forth ; it will be older,
and it may differ in other respects from the conceptive knowledge
we had previously stored in our memories concerning it, as regards
its former qualities, or peculiar properties.
We shall be induced, by the irresistible power of truth, (a pure
idea of reason, which possesses no earthly quality,) to search
deeper still into the " inward man," in the h6%e of obtaining a
more luminous view of the mind, than we at present possess.
Jesus Christ and his Apostles have declared, that, the spirit of
God dwelleth within the mind, and that the kingdom of God is
within us. The mind must consequently be infinitely more exten
sive than actual time and space, which hold only those objects
which are really within the reach of our senses ; for it possesses the
faculty of reason, a faculty as unlimited as infinity, thus adequate to
the reception of its ideal or spiritual objects. St. John affirms,' that
" God is in us, and we are in him ;" which can only refer to
that divine portion of the mind, pure reason, which is a faculty
of the soul : consequently, through the reasoning mind we are in
communion with our Almighty Father whenever we are under
the influence of the moral law, or of the spirit within us.
This comprehensive view of the mind, accords with Kant's
doctrine, which clearly proves that actual time and space receive and
hold its sensible objects; and that reason, the God-like property of
the soul contains its ideal or spiritual objects. The mortal body,
considered as an object of sense, must be viewed distinct from the
mind. The operation of the sentient faculty of the mind, is
limited to material substances, including the mortal body. The
reasoniug'faculty is of a spiritual nature, and operates in another
sphere, beyond the limits of the material world ; consequently, be-'

146
yond the powers of our actual knowing faculty ; therefore our
knowledge of mind can only be ideal or spiritual.
To elucidate this very abstmse point, to establish the basis
on which Kant's Philosophy of Mind rests, it' may be neces
sary to reconsider with marked attention, what has been ad-
vanced on the animal nature of man, (page 48,) under which
head, the prevalent opinion, that objects of nature, or objects of
sense, as well as actual time and actual space, are distinct and
separate from the human mind, has been fully discussed ; and an
attempt made to prove those opinions erroneous — with what
degree of success this object has been accomplished the reader
will form his own judgment, after comparing the facts and reason
ings on which the doctrine is founded.
Should any false premises, or erroneous conclusions be detected
in the system itself, then, ipdeed, will the sage of Konisberg be
deemed a visionary, and an enthusiast ; but, should any statement
in this humble effort, be at variance with the important truths
recorded by the founder of the new philosophy ; the judicious
reader will in candour, attribute such discrepancy to the great
difficulty oi clearly communicating the true spirit of Kantesian
Philosophy in a popular form.
Great care is requisite, to keep the sciences of physics and
metaphysics, (which arise out of the study of the two natures of
man,) from intermixing in themind, and thus confounding the under
standing. In truth, they are more distinct in their operation than
fire and water. Physical properties and events, are governed and
propelled by the laws of physics, cause and effect, action and re
action, &c, which are confined to operations within time, and
which necessarily. succeed each other. Metaphysical or spiritual
ideas, on the contrary, are infinite, and operate within the bounds
of reason, or the divine functions of the soul, previously to their
influencing or directing the physical actions of man. Metaphy
sical or spiritual ideas, which we have termed ideas of practical
reason, most certainly are not within the confined limit of actual
or present time, nor do they include absurd or impossible conclu
sions ; they are very distinct from speculative ideas, which are a

147
portion of the knowing faculty, and limited to the science of
physics ; therefore liable to all the absurdities of the imagination.
Metaphysical ideas, to be valid, must be susceptible of producing
conviction in the mind, of the trufh of the position, or pure idea
stated ; in fact, the contrary conclusion must be incompatible
with the dictates of reason.
Very little reflection will induce us to admit, that the reason
ing mind very frequently directs the physical powers of man to
act as his will, (the result of inward meditation) directs ; to which
operation of the reasoning soul, we trace new events in time,
steam engines, gas works, &c. Events in time are physical,
and under tho influence of the laws of physics ; they cannot
advance a step in opposition to the pre-ordained course of nature,
or of natural objects, without the intervention of miracles. The
bare supposition of physical properties operating in opposition to
their own laws, would be denounced absurd, and contrary to rea
son ; indeed, the divine regularity and scientific order of the
works of God, with which we are acquainted, are at variance
with such opinions.
The sciences of physics and metaphysics, comprise all the
operations of the human race : the first includes all events in
time ; the second contemplates the causes out of time, (noumena),
that originate phenomena, or things of this world ; it likewise
treats of ideal or spiritual existences, which are inaccessible to the
senses, because out of the limit of time, but yet within the
range of the laws of reason, that confine its conclusions (although
infinite) within the operations of reason ; otherwise, conviction
would not operate within the mind.
To the science of metaphysics, we not only trace the conviction
in the human mind, of the existenee of the Almighty Creator, in
a different state from the mortal ; but of his attributes, omni
science, omnipotence, omnipresence.*

» Omnipresence does not imply ever present in physical matter, which
exists in time and space ; the carnal body for instance. Time and space
are but the repositories for corruption, which St. Paul deelares cannot

148
Moreover, the pure spiritual doctrine taught by Christ and
his Apostles, is made evident, by the science of metaphysics; for,
as puysics is the science of earthly things, metaphysics is the
science of heavenly things ; and only requires to be correctly
developed, in order to elevate the evangelical writings in public
estimation, and satisfactorily prove their consis-tency, truth, and
divine origin.
Before we close this section, which may be termed an Essay
on Man, (for it deeply investigates his three distinct natures
under the heads animal, moral, and accountable,) we will com
pare the doctrine resulting therefrom, with the doctrine of Christ
and his Apostles ; and recapitulate the spirit of those portions of
the work, in which the doctrine of the mortal body, and of the
immortal soul, are fully expounded.
Presuming that the grounds on which this exposition of human
nature rests are correct, the following statement will be completely
borne out by the deductions fairly drawn from the preceding
development of the human mind.
The mind of man is propelled to activity, that is, to produce
to itself intelligible objects, or phenomena of nature, by a mys
tical something in another sphere, that operates on our sensitive
faculty, and is the origin of sensations, or first effects within the
receptivities or repositories of that faculty ; (actual time and actual
space). This undefinable power, or influence, Kant has deno
minated Noumenon, because it is the mystical cause of pheno
menon ; others denominate it the influence of God, the divine
spirit, the soul of the world, the divine will, or, with St. John,
" the word," (John, c. i. 1.)
Christianity is grounded on this sentiment of the soul. " The
earth was without form and void, and darkness was upon the

inherit incorruptidh. Omnipresence denotes, that God's pure spirit, or law
is ever present in our reasoning soul, which is not within time, yet in
mystical connexion with the body. In other words, God's spirit ever per
vades or influences Bis works, and continues them in their orderly or
scientific courses.

149
face of the deep. And the spirit of God moved on the face of the
waters," (Gen. i. c. 2,) or was in connexion with, or operating
upon, physical matter. This spirit we desire to express by the
word Noumenon, which we conceive to be the spirit of immor
tality influencing mortality.
Whatever we may denominate the mystical cause of events in
time, it is derived from the will of the Omnipotent Creator ; and
it originates sensation, the first effect received within the sensitive
faculty of the human mind ; in other words, the matter of things,
that instantly propels the understanding to produce the general
form, which, together, Constitute the phenomena of nature to
the mind ; that is, determines the forms or properties of the sen
sations or matter received.. The judgments of the understanding
analyze the objects of sense, and produce to us knowledge that
may be correct or incorrect, which it treasures in the memory,
and retains when the sensations disappear, or when the Noumenon
ceases to act on the sensitive mind ; but we must bear in mind
that a knowledge of things, without positive proof, is at best but
an approximation towards apodictical certainty. — (See page 24.)
This is the regular process of physical or intuitive know
ledge, or of experience, which is ever varying as new and more
enlightened judgments and conclusions supersede the former.
Metaphysical knowledge, on the contrary, which is termed
spiritual or ideal, is of a different character ; it is the result of in
ward meditation, wholly free from any sensible parts or effects,
though drawn forth by meditating on natural objects : it is the
communion with our own soul, by means of the faculty oi prac
tical reason, through which the divine will is revealed, or acts on
mortality, when it pleases the Almighty to make us his especial
instruments. Christ said, " It is not ye that speak, but the
Spirit of your Father which speaketh in you." (Matt. x. e. 20.)'
And again, " Whatsoever shall be given you in that hour that
speak ye, for it is not ye that speak but the Holy Ghost." (Mark
xiii. c. 11.)
We have but to search, and we shall find. By means of this
pure science, the road to salvation will be cleared of obstructions,
u

150
and we shall be taught to appeal to, and to reverence, the dictates
of conscience, or the " Holy Spirit " that speaketh within us ;
and thus avoid those mental tortures to which sinners are subjected
as a punishment for their wilful opposition to its dictates.
The following results will be evident after a patient study of
Kant's Philosophy of Mind.
First. That two distinct and separate natures, the animal and
the moral, are the component properties of man; from the operations
of which, in mystical and necessary connexion, proceeds human
nature; which is threefold or triune : differing from either of the
former, although proceeding from both. Human nature com
prises body and soul, and is endued with the knowledge of good
and evil : the soul will account in another world for the sins it
may have permitted in this sublunary sphere, and though a com
ponent part of human nature, it must not be mixed up, even in
thought, with the mortal body; it is in another state, and not
within time. The animal man, without the mystical connexion
with his reasoning soul, would not have been human or. rational
man, but must have ranked with the brute creation.
Secondly. That the. physical or animal nature is mortal, and
subject to physical wants and desires ; is governed by the laws of
physics, and liable to the vicissitudes peculiar to things within
actual time, and actual space; the repositories of sensible objects.
The animal man has a beginning in time, and must have an end
in time ; that is, dissolution or change must take place, for all
within time is subject to change, or is ever in action and re-ac
tion, alternately cause and effect ; consequently, a limited period
of duration must necessarily be contemplated. Duration, which
implies limits, is incompatible with immortality, or eternity.
Thirdly. That the pure moral nature (the metaphysical) , which
is grafted on the soul, is immortal, or free from the limit of time ;
it is in a different state from the mortal, and not susceptible of
division into parts in extension, and parts in succession ; which
are the necessary properties of physical things : consequently the
pure moral nature is not within the operation of the laws of physics ;
it is a reasoning power, conscious of good and evil, free to direct

151
and to determine the thoughts and actions of human beings in
favour of good principles, when zealously applied to by frail
humanity, even when opposed by the lusts of the flesh.
Fourthly. The certainty that man is endued with freedom of
will (derived from his moral nature) to direct and control his
thoughts and actions, produces the conviction that he is an ac
countable being, burdened with high responsibility, for the good
or evil administration of this trust. A due attention to our spiri
tual monitor, conscience, will warrant the expectation that the
soul will be rewarded, and that a culpable neglect of that duty
will draw on us (the soul) merited punishment after the mortal
career is run, and the earthly body is returned to dust ; for then
our connexion with mortality is dissolved, and the spiritual soul of
man will appear at the Throne of Grace, to receive judgment at
the hands of the Almighty.
Reason justifies the conclusion, that some atonement may be
made, even in this world, for immorality and crime; these may, in
some degree, be expiated by subsequent acts of justice and cha
rity grounded on repentance, and more than ordinary love, kind
ness, and charity, towards our neighbour ; united to a lively faith
in God's mercy. Such repentance will regenerate us in our own
moral estimation, and we may thus attain to a new birth unto
righteousness, which, let us hope, will operate powerfully at the
mercy seat of God. This virtuous course will produce resig
nation, or a patient endurance of the ills of life, in the hope of
more prosperous occurrences; and will encourage us in the expec
tation that a morally good life will tend to ensure us eternal hap
piness in a future state : which feeling must operate to damp any
sinful desire we may entertain of overcoming worldly embarrass-
- ments by moral turpitude and crime; and will make us more
contented with our lot, and not only lead to health, but to honest
and industrious habits, the forerunners of happiness.
The resemblance between the results derived from Kantesian
Philosophy, and the doctrines expounded by Christ and his Apostles,
incontestibly proves, that Emanuel Kant has truly developed the
faculties of the human mind, and laid down principles, or laws

152
of reasoning, that will ultimately enlighten mankind on meta
physical subjects ; and open to mental view the almost incon
ceivable expanse of the mind of man ; for the sentient and rea
soning faculties of his mind contain all sensible, as well as all
ideal, or spiritual objects.
The spiritual doctrine of Christianity, the essential basis of
true religion, is grounded on reason ; which will more fully appear '
on a careful perusal of the Epistles of the Apostles, who rested
their teaching on sound conclusions of reason, grounded on the
mystical connexion of the divine, or reasoning soul, with the mortal
body; and on the communion of Man with God the Father,
through the medium of Conscience, or the " Holy Spirit." It is
most worthy of remark, that the Apostles do not attempt in their
Epistles to uphold their doctrines, or even to strengthen their
arguments, by reference to the miracles of Christ; which they
knew could only be received (by those ignorant of the occurrences).
as facts resting on their own individual testimony, and that re
ference to miracles that had not operated so powerfully on the
people, as to stamp a general belief of their reality on the
minds of the inhabitants of neighbouring cities ; might operate to
their prejudice. General publicity would necessarily have
called the attention of the constituted authorities, and of contem
porary historians, to a minute relation of such very remarkable
events ; which circumstances did not take place. The Apostles
knew that the miracles had not obtained general publicity ; Chris
tianity made its early advances in private, and years elapsed, after
its first promulgation, before St. Paul became a convert to Chris
tianity. The Apostles, being thoroughly convinced that the essential.
doctrine of Christ was grounded on pure reason, consequently-
standing in no need of adventitious support, very wisely abstained
from recounting miracles in order to establish the truth of their
doctrines. Some of their hearers might entertain doubts as to
the truth of miracles they never witnessed, because they are occur
rences contrary to the laws of nature, and can only come to pass
when the Creator deranges the order of nature for some especial

153
purpose ; either to impress the minds of those who witness them
with evidence of his power, or to confer on individuals whom he
has appointed his especial instruments, a divine power of disor
ganizing his works, or to enforce particular doctrines, or belief
in the minds of a select few, who are not previously prepared to
receive it in any other form less impressive than that of miracles.
Miracles most certainly are contrary to our experience, and
we should not be justified in believing them to have occurred,
without being satisfied in our own minds, of their truth ; yet they
were not contrary to the experience of the followers of our Saviour,
who actually witnessed them ; others did not generally believe
them in those days.
Christian principles, founded on pure truth, need no sup
port from miracles, they are within the precincts of reason, and
incontrovertible ; they must stamp conviction on the minds of all
who are faithfully instructed, and fully acquainted with their pure
origin, and inestimable importance.
Until we search inwardly, with an ardent desire to discover
the metaphysical germe, or spiritual ground-work on which these
pure Christian principles rest ; we cannot expect, nor are we
entitled to receive, that satisfactory knowledge of God's mind and
will, which must ensure us happiness both here and hereafter.
It is most consolatory to reflect, that it is not absolutely
necessary to prove the truth of the miracles recorded in the New
Testament, in order to establish the truth and importance oi the
Christian dispensation. We have sufficient external and internal
evidence to satisfy all reasonable men of the truth of Christianity,
even if miracles were not contended for or satisfactorily proved.
We believe miracles on the veracity of those who witnessed them,
and put faith in their testimony.
Kantesian Philosophy will no doubt lead conscientious
deists, who profess to ground their belief on reason, to more
elevated and sublime conceptions of their omnipotent Creator,
and of their immortal soul ; by clearly exhibiting that link which
connects them with their Heavenly Father in another world ; —
that link which allies them with eternity, and which they must

154
mentally acknowledge ; for, (as observed in p. 18,) " we shall find
it impossible to free ourselves from the consciousness of a de
pendence on the infinite justice and mercy of Almighty God."
Kantesian Philosophy must likewise assimilate the two
opposite doctrines of necessity, (or predestination,) and of free-
agency ; and reduce them to the standard of pure christian prin
ciples. A moderate degree of serious meditation, grounded on
the premises advanced, will enable us to solve the questions which
have not only puzzled the learned, but which have introduced
schism into the christian church.
Is MAN A PREDESTINED AGENT? 01", IS HE A FREE AGENT?
The marked distinction between our two natures, if clearly laid
down in these pages, will unravel this complex web.
Man, considered only as a portion of the physical world, is a
predestined agent, for his animal nature is dependant on the un
bending laws of physics, cause and effect, action and re-action, &c;
consequently, as far as his active proceedings in this life are con
cerned, he is strictly a necessitarian ; but, man, viewed in connec
tion with the moral world, is strictly a free agent ; for he is endued
with a reasoning soul, and freedom of will, to determine the course
of active proceedings he may choose to pursue, although he cannot
oppose the laws of physics. He is free to select and to pursue the
course of life he may determine on, let the consequences be good
or evil! — be they ever so fatal! and his spiritual sonl is amenable
to his Heavenly Father at the day of judgment, for his worthiness
or unworthiness. These doctrines exemplify the human, or mysterious triune
nature. The soul, or moral nature, originates spiritual ideas;
and through the medium of the " holy spirit" conscience, moral
thoughts and actions operate on man ; the animal nature has ne
cessary wants, and carnal desires to be gratified, which produce
the conflict in human nature, between the good and evil principles
in man ; this is made apparent by his moral or immoral conduct
in this sublunary sphere ; either by pursuing a course of life com
patible with his two natures, or by suffering either to predominate,
and to lead him into deplorable excesses.

155
Hence the doctrine of predestination cannot be maintained in
opposition to free-agency ; for the will of man is free to direct his
course in this life, but not to contravene the order of physical
events. If the immortal soul, (the seat of reason and the moral law),
were not without the limits of physical properties, (time and space),
it would not be free ; but, on the contrary, it is ever in its immor
tal state, and only mystically working in unison with its allotted
portion of animal or physical matter.
Good and evil, virtue and vice, are made evident to us by
the dictates of conscience ; but the wants and gratifications of our
animal nature are so imperative, and so decidedly selfish, that
when conscience, the organ of the moral or spiritual law, commands
honest and disinterested conduct, as the sure road to heavenly joys ;
the flesh rebels, evades, and promises, that, when certain selfish
desires are gratified, then the remainder of life shall be devoted to
good works : too often these promises are deceitful, and ambitious
projects tempt us to engage in. worldly pursuits as often as the
expectation of their attainment become probable. When these
worldly transactions do not grossly offend the moral or spiritual
law within us, when they are connected with acts of goodness, and
with kind feelings towards those with whom we come in contact,
a great share of happiness follows, and we become useful members
of society. We are also good members of society, if we satisfy conscience,
and the religious sentiments that pervade man, which may be made
apparent by the zeal of our inward research, or by devotional medi
tations ; that we have performed our duties to God and man as
virtuously as could reasonably be expected in this sinful state :
for being born in sin, that is, into a sinful world, perfect virtue
cannot be expected from the best of us ; it can only be realized in
another and a better world ; for it is most assuredly incompatible
with the circumstances of this probationary sphere. Many — very
many, grossly offend against the dictates of conscience, and are thus
led into vicious courses, but, when reason predominates, even such
men may become good members of society ; and under the powerful

156
influence of religious sentiments, they commune devoutly with
their Maker, repent of their former ways, and, in the language of
Christ, are born again unto righteousness ; they then pursue a vir
tuous course of life, submitting their worldly desires to the
dominion of conscience. It is impossible to divest mankind of
religious sentiments ; they are grafted in their very soul. Unhap
pily, the manner in which some religious establishments have been
directed and upheld, by human laws and customs, has not un-
frequently led to tyranny, injustice, and civil and religious warfare ;
which is the more deplorable^ because diametrically opposed to the
injunctions of the gospel of Christ, which recommend and command
forbearance to one another's weaknesses, advocates integrity in
all our dealings, and universal charity towards our fellow-crea»
tures. We cannot divest man of the consciousness of his dependance
on the Almighty, and of his accountableness for the due observance
of the moral obligations enjoined on him; the due performance of
which, with zeal, will encourage him to hope for everlasting hap
piness in God's kingdom ; but the neglect of which will entail
upon him severe denunciations.
In order fully to establish this philosophy of mind, which un
folds the two natures of man, I will appeal to the teaching of -
Jesus Christ and his Apostles, which supports all my deductions
in their entire spirit, and solves the doubts expressed by Paley, in
his Moral Philosophy, chap. 5, to which I have directed the reader's
attention in p. 36.
I have attempted in the foregoing investigation, to establish
the doctrine of the mortal body, and the immortal soul, and
to unfold the moral and physical natures inseparable from human
beings ; which, from their mystical operation on each other, pro
duce the Trinity in man. One of these natures (the physical, or
animal body,) is corrupt, because within time, consequently, limited
in 'its duration ; the other, (the moral, or spiritual soul,) is incor
rupt, and not within time, but in a state of immortality : the
former of these is within the limits of this mortal sphere, the
latter in the region of infinity ; from the two, in conjoint and ne
cessary operation, proceeds the human or triune nature ,- and the

157
kfiioLY spirit," conscience; thisactiveor influential agency between
God and man, is the third person in the trinity,
Pious meditation, with the occasional assistance of intelligent
Christian friends, will enable us to unravel these metaphysical or
spiritual ideas ; and we shall discover in our contemplation s,pure
christian principles arising out of our pure notions of the moral or
spiritual law, and of the mystical influence of the divinity and
mortality in human nature. Christian principles must be deno
minated universal, when they are in accordance with reason, and
not susceptible of refutation.
Presuming the basis of human nature, as herein laid down, to
be correct ; we must believe in one God, the Father Almighty,
and in the pure universal doctrine of Jesus Christ and his Apostles ;
which, although explained by mankind in various modes and forms,
for the good order and moral benefit of each community, still there is
but one gospel of Christ, and one church, the high priest of which
is our Redeemer in Heaven. We can have but little doubt that
we are born into a sinful world, and that when moral regeneration
takes place, we are, figuratively, born again unto righteousness ;
further, we must believe, that at the dissolution of man by death,
the carnal body returns to its native earth, and that the soul, or
" spiritual body," will be released from its mortal connexion, and
appear before the Throne of Mercy, to account for its performance
of the trust reposed in it, and will be rewarded proportionably to
its deserts, with everlasting bliss, or adequately punished for
wilful transgressions . J
The striking coincidence between the grand features of the
two doctrines, is conclusive evidence of the truth, of Kant's deli
neation of the human mind', and would be the more extraordinary,
were they not both the result of pure reason — were they not both
grounded on the same luminous view of the mortal body, and the
immortal soul— did they not both portray two kinds of mental laws,
adjusted by the allwise Creator, to direct our physical and moral
actions ; and did they not both distinctly show that through the me
dium of conscience, or the " holy spiritwithin us," wehave the oppor
tunity of appealing to, and communing with, our Heavenly Father.

158
When we need moral advice, and alleviation of mind, we have
but to search inwardly, into the very recesses of the soul, for that
honest determination of our will, whichis never withheld when we
disburthen our minds of sensual thoughts, and ask reverentially for
that moral power that enables us to bear up, with fortitude, against
the ills of life; — which commands us to abstain from black ingra
titude, and from sinful courses ; — that enables us to support pros
perity with meekness, and moderation, and to attend to the moral
and .physical comforts and benefits of otir families and neighbours.
That moral power, which instils into our minds rectitude of conduct,
and which, moreover, determines our opinions with regard to our
ordinary, moral, and religious behaviour, manifests the necessity
of repentance for sin, and leads to a purer, course of life; — toa life
devoted to virtue and charity, in the hope of forgiveness and
everlasting happiness.
The coincidence may be carried still further, for, both the doc
trines tend to enjoin a dependance on God, teach us to believe in
the immortality of the soul, and that the deserving or morally good
will be rewarded hereafter, and the wicked doomed to expiate
their crimes by proportionate sufferings ; and further, they both
picture the two distinct natures in man, on which are grounded the
good and evil principles ; — the resurrection or ascension of the
spiritual soul (St. Paul's "spiritual body,") to the kingdom of
Heaven ; and the return of the mortal body to earth ; for, " flesh
is flesh," and "spirit is spirit." To conceive them intermixed,
or one becoming pure like the other, or free from its earthy
nature, involves contradiction and absurdity, outrages the laws of
God, which control physical effects, and is in direct opposition to
the positive teaching of Jesus Christ, who, when addressing his
diciples, said, " What ! and if ye shall (mentally) see the Son
of Man ascend up where he was before ? It is the spirit that
quickeneth; the flesh profiteth nothing," (John, c. vi. 62, 63 ;):
meaning, no doubt, that his divine spirit would be freed from its
mystical connexion with mortality, and ascend to his Father's
kingdom ; and that his mortal body would return to earth. Both
doctrines likewise tend to teach us our duty to God, and to
our neighbour, and to live in charity with all men.

159
In support of these deductions which result from the study of
human nature, grounded on Kant's exposition of the great faculties
of the mind ; (sense, understanding and reason) ; we may appeal to
the doctrines of Christ and his Apostles.
Christ charged his followers in these words ; — " Fear not them
that kill the body, but are not able to kill the soul : but rather fear
him which is able to destroy both soul and body." (Matt. c. x.
28.) It is evident from this text that the soul and the body are
declared by Jesus Christ himself, to be in two different states; —
the body in that in which man has power, and the soul in another,
in which he has no power ; but in which the essential man, (or
the immortal soul,) will continue to exist, or rather live for ever,
retain consciousness of the past, and be rewarded by a mer
ciful God, for all the privations his human nature has endured in
this world, from an adherence to the moral duties, and for the
virtuous course of life he may have pursued : this text likewise
implies, that he (the soul, or essential man,) will be punished
hereafter for wilful omissions, and for suffering a sinful course of
life, during its alliance with mortality.
Christ and his Apostles taught mankind that we could not
have existed, but by the will of our Heavenly Father ; and tfiat
moral duties were required of us ; for we were endued with a
rational soul — with the ''spirit," or "breath of God;" — they
taught us also, the utter impossibility of freeing ourselves from
accountability in a future state, for the good or evil deeds of human
nature ; because the Almighty implanted in us moral and physical
laws snitable to our two natures, including the divine faculty of
reason, to direct our steps in this probationary sphere. If, with
the aid of this internal light, we neglect to control the impulses
of the flesh, and to uphold the dictates of conscience, or of the
" spirit," by a due exercise of the moral law within us, but suffer
the mere physical laws of our nature to bear sway, and lead us on
to vice, the responsibility rests with the essential man, (St. Paul's
"spiritual body,") which must answer for SHch turpitude before
a righteous God at the judgment-day.

160
St. Paul thoroughly understood the laws of the human mind ;
he says, " I find then a law, that when I would do good, evil is
present with me ; for I delight in the law of God after the inward
man ,• but I see another law in my members, warring against the
law of my mind, (the moral law,) and bringing me into captivity
to the law of sin, (the physical law,) which is in my members.
With the mind I myself serve the law of God; but with the flesh,
the law of sin." (Rom. c. vii ; 21, 22, 23, 25.) St. Paul felt the
conflict of his two natures, and knew that each was governed
by its own law, he clearly perceived, on mature reflection, the
loveliness and power of the pure moral or spiritual law, the basis
of accountability in man ; and he contemplated it as the " law ef
God," from its absolute purity; consequently, it could not be
within the impure limit of time, but a property of the essential
man. The confession that, with the rational portion of the mind,
he served the law of God ; and with the sensual portion, or the
flesh, the law of sin, must warrant the conclusion that St. Paul
was thoroughly acquainted with the two distinct natures inherent
in man — the moral and the physical ; also, the two distinct kinds of
laws that governed them ; namely, the physical and the moral
laws. In another place he says, " who art thou that judgest another
man's servant? to his own master he standeth or falleth;" and
then he declares, "that every one of us shall give an account of
himself to God." (Rom. c. xiv ; 4, 12.) This is high authority for
the doctrine of accountability in another world. The Apostle,
moreover, informs us, " that flesh and blood cannot inherit the
kingdom of God; neither doth corruption inherit incorruption."
(1st Cor. chap, xv; 50.) Implying that it is not that mortal or
corrupt body, which must necessarily terminate its human existence
in death, and return to earth ; but our accountable, or " spiritual
body," the essential man, or immortal soul, that " shall be raised
incorruptible ;" that is, shall appear at the throne of mercy, when
released from its mortal connexion, " and give an account of
' himself to God ;" for corruption and incorruption are incompatible

161
with each other, and cannot exist in the same medium ; they are
so dissimilar, that they cannot exchange states, one can never
become the other.
Corruption, implies decay, which is a state or condition inci
dental to all matter, and only applicable to substances within time,
which are transient and propelled (by the unbending laws of
physics) to their end, and become decomposed ; in other words,
a change ensues.
Incorruption is a metaphysical notion, or an infinite, or abso
lute idea of reason, only applicable to God's Kingdom, where
pure or incorruptible spirit can alone exist.
Alluding to the resurrection of the dead, in order to impress
the doctrine on his converts, St. Paul says, "this coruptible must •
put on incorruption, and this mortal must pu? on immortality."
Were we to interpret this text literally, that is, conclude that our
corrupt body would be clothed with incorruption, and that both
corruption and incorruption would be raised together into God's
pure mansion : we should not only be guilty of great absurdity,
but directly oppose the sublime teaching of St. Paul, and miscon
ceive the true spirit of Christianity. The language here quoted is
such as he thought would impress on his unenlightened hearers,
the great change that takes place at death; which he illustrated
in various forms, to render his meaning intelligible. Very precise
language is usually dispensed with, when we address those who
are acquainted with our subject, and scientific language would be
useless, when addressed to the uninformed ; custom even permits
the use of a figurative style of speech, to supersede, more precise
or definite expressions.
St. Paul, in answer to the questions, " How are the dead
raised up ? With what body do they come ?" said, " God giveth
it a body as it hath pleased him. It is sown a natural body,"
(dissolved in death, or the mortal body hath ceased to be animated
with human life,) " it is raised a spiritual body," (the soul, or
essential man, having risen, or ascended to God's kingdom.")
" There is a natural body," (the mortal) and there is a spiritual
body," (the essential man, or divine soul.) St. Paul studiously

162
avoids entering into any definition of the mystical nature of the
" spiritual body," which has been associated with, or is in connex
ion with the mortal body ; his view of the Resurrection is purely spi
ritual, grounded on sound conclusions of reason. He appears to
have felt confident, that matter, or physical substances, which are of
a corrupt nature, and within time, (time being the repository ; of
sensible objects,) could not be admissible into the eternal mansion
of God. St. Paul further says, " The dead (meaning the souls of the
dead) shall be raised incorruptible, and we shall be changed."
Then shall be brought to pass the saying that is written, " Death
is swallowed up in victory ^ O, Death, where is thy sting ? O,
• Grave, where is thy victory ? for the sting of Death is Sin."
When the great change takes place, the human, will merge into
the immortal, or spiritual, which state, being beyond the limit of
time, isrindefinable ; therefore, we can only say with St. Paul,
that the "spiritual body" will be such as pleaseth the Lord of
Hosts — no. doubt suitable to its new state.
The language of St. Paul implies, that we (hmnan beings)
shall die as physical or mortal men ; but that the active moral
principle, the soul or essential man, in connexion with, and ope
rating on the physical man, in this material world, shall subsist
for ever in a purely spiritual world — in God's kingdom. The vic
tory is achieved when death hath cut the thread of human life,
for then the " spiritual body," or the essential man, has ascended
free, to the pure realms of bliss.
St. Paul, when addressing his unenlightened converts, calls
the resurrection from the dead a mystery, for, he says, " Be
hold, I show you a mystery ; we shall not all sleep, but we shall
all be changed, in a moment, in the twinkling of an eye, at the
last trump ; for the trumpet shall sound, and the (souls of the)
dead shall be raised incorruptible, and we shall be changed." 
(1 Cor. c. xv, 35, &c.)
That this description of the resurrection of the dead was con
sidered a mystery by his converts, we cannot doubt. I appre
hend by the sentence, " We shall not all sleep/' St. Paul meant

163
to imply, not the whole of man (which comprehends soul and
body), but that the mortal body only, shall sleep in death, that is.,
die, or return to its native element; our soul (the essential
man), which Christ says cannot be killed, cannot, of course, die
or sleep in death, but must retain its consciousness, and at the
moment dissolution takes place here, it will appear at the throne
of grace, at the judgment seat of God.
That we shall all be changed is most certain ; for, when the
breath of life quits our mortal body, which must' be " in the
twinkling of an eye," triune man is no more, the necessary and
active connexion or communion of the " two natures" are then
severed by death; the essential or " inward man," the soul, or
St. Paul's spiritual body is released from its earthly trust, and as
a spirit, soars incorruptible ; and the mortal or corrupt body being
dead, is no longer a part of human nature. This will be a change
indeed. By the emphatic expression of Christ, " kill the body," he
doubtless contemplated no other change of the mortal body after
death, than its return to dust ; and that the soul released from its
mystical connexion with mortality, would continue to exist, and
be at God's mercy. Whether the expression, " last trump," is
used figuratively, to denote the coming of each soul to its blissful
state, on being freed from its mortal restraint, or the coming of
a congregation of souls at a distant period ; or the coming of the
souls of all mankind at the end of the world, may admit of a doubt
with many, but for myself I entertain no such doubt. The word
" last " applies emphatically to each soul ; for St. Paul did not
contemplate the resurrection, or ascension, of any other body, than
the " spiritual body," or soul. I therefore feel confident, that
the words, " last trump," imply the great change that each
undergoes at the moment of death ; when, " in the twinkling of
an eye, at the last trump, (the souls of) the dead shall be raised
incorruptible, and we shall be changed ; for it must necessarily be
the last signal or effort of human nature in each individual at the
moment of death.
The language of St. Paul evidently implies, that the whole

164
proceeding, or great change, will take place at the instant of deaf b f
and he concludes with recommending his converts to be " stead
fast, immoveable, always abounding in the work of the Lord,
forasmuch as ye know that your labour is not in vain in the Lord — "
thus enforcing the firm belief, that by the fulfilment of their
religious and moral duties in this sublunary state, they will
ensure to themselves (meaning to their immortal souls) eternal
happiness in another and better world*
Jesus Christ and his Apostles have solved that great and
most interesting question which has engaged the serious contem
plations of the propounders and ministers of all religions, namely ;
What will become of us (the essential man) after the ter
mination of this mortal life ?
They taught us to lead a virtuous life, to put our trust in
God, and to believe in the resurrection of the dead, or the rise
or ascent of the essential man, or "spiritual body" to God's
kingdom, to life everlasting. They did not define the mystical con
nexion between matter and the spiritual or reasoning mind ; or be
tween soul and body ; but stated it to be a mystery, that is, be
yond the reach of the knowing faculty of man. We should re
quire other faculties, other powers of mind, to enable us to
know more than we at present can know, of immortality ; or in
other words — of life everlasting.
It is in vain to attempt to explore or unfold this mystery ; we
cannot arrive at.any positive knowledge ; we are finite beings. All
created matter is endued with faculties and properties suited to
its end, or to the will of omnipotence, in the grand scale of creation ;
in which the globe of the earth can only be contemplated as an
insignificant material atom, when compared with the immensity
of creation ; but even this comparison falls into nothing, when
we further attempt a comparison with an infinite God. All
created matter progresses lo a change, in that peculiar mode:
which it has pleased the Almighty to pre-ordain ; therefore, is
dependant on, and in connexion with, an intelligent Creator,
whose designs, and modes of operation, are inscrutable.
Speculations, on matters beyond the reach of our senses, must

165
be misplaced, if not absurd. All speculations as to the probable
state of the inhabitants of other planets, the state of the de
parted, the modes of existence of angels and spirits, the enjoy
ments, and the society, of purely spiritual existences in heaven, are
matters which God, in his infinite goodness, has withheld from us,
for such information would be unsuitable to us as sinful mortals ;
—we can only know these things, when " this mortal shall put
on, or be replaced by, immortality." These speculations differ
widely from the holy or spiritual conclusions of practical rea<-
son, which are incontrovertible, and the ground-work of Chris
tianity. The latter are purely metaphysical, and are unconnected
even in thought, with matter, for we cannot conceive them limited,
or reasonably suppose that they had a beginning, or can have
tin end. For example; the Omniscient Creator, the divine soul
or spirit in communion with our mortal body, perfect virtue,
truth, and justice, &c. Such 'pure, or spiritual ideas, can only
be contemplated by the rational mind.
To be enabled to form these metaphysical conclusions, to be
enabled to.entertain thoughts so sublime, so opposite to the phy
sical properties and operations of matter, (whicn are all cause
and effect, action and re-action, &c, and succeed each other in
time,) the Reasoning principle in man, or the reasoning mind must
be spiritual, it cannot be matter ; both -science and common sense
oppose s«ch a ^conclusion . Upon a careful perusal of the fore
going pages, we shall be compelled to admit, in conformity with
the Christian, doctrine, that we (human beings) possess a spiritual
natvre, and are accountable beings; moreover, that the spiritual
nature {soul of man), the never-dying principle, continues its
consciousness and lives for ever in its immortal state, as finally-
doomed bv the judgment of God. And that the resurrection of
the dead is a release of the spiritual body from its mortal connexion,
and may be considered .figuratively, a flight, or unshackled ascent,
to eternity : thus death cannot annihilate the spiritual principle,
which still subsists, free from the entanglement of the physical
man, — this is the never-dying principle, this, it is, that readers
Man immortal. x

166
Previously to a scrupulous investigation of this momentous
question, " What will become of us. (the essential man) after
the termination of this mortal lifb?" — Let us prepare our
minds for the inquiry, by a few reflections on the truth and con
sistency of those authorities on which we most rely for accurate
information .
We cannot peruse the Holy Scriptures profitably, unless we
distinctly view man in his triune state, for, it is evident, the
Apostles constantly kept this idea distinctly before thein minds.
When man is alluded to, as being accountable for his moral con
duct, or as seeing God in his own likeness ; it is the divine soul,
or essential man that is contemplated, the earthly body is not
even alluded to : besides, figurative language is very generally
resorted. to, to elucidate a subject, in preference to strict formal
language. For example : when speaking of the moral nature, or
essential man, we frequently allude to material objects, such as
the heart, and breast ; still, it is perfectly understood, that
when we say, a man has a good heart, we do not mean his heart
of " flesh and blood," but the disposition of his reasoning mind,
prompted by the " spirit" within him, to the performance of good
actions. This distinction might easily be misconceived from a
literal translation of the figurative language of the Scriptures,
and thus, the loveliness of the moral or spiritual law within us,
(St. Paul's " Law of God,") might be perverted into the mate
rial notion of a human heart. It is most desirable that the
science oi moral philosophy, or philosophy of mind; should be
deeply studied, for, without some knowledge of it, we cannot
perceive the loveliness, or enjoy the sublimity of Christ's doctrine;
but, on the contrary, may be very liable to misinterpret it. Figures
of speech must be carefully interpreted, for their exact meaning
may be misunderstood at this distant period. Great caution
must therefore be exercised, before we finally interpret the mean
ing of texts in such a manner, as may seem opposed to that divine
regularity, and systematic order, observable in the works of God.
We should recollect, that to the present day, the eastern nations
indulge in figurative language, and that our sacred books, which

167
were obtained from the east, abound with that kind*6f imagery,
so prevalent there even at this day,'
It is most desirable, that we should entertain correct opinions
on matters relating to the Scriptures— of the times in which the
Apostles lived, the countries they visited, the manners and
customs of the people, and the religions which then prevailed ;
also, the state 6f mind, and peculiar prejudices of the people
whom the Apostles addressed, and their views in addressing
them. It should also be remarked, that few persons of consider
ation were among their immediate followers, and that their early
proceedings were little known to the authorities at Rome, who
then governed so large a portion of the civilized world. At one
period, the Apostles endeavoured to overturn the prejudices, and
change the habits of the Jews ; at another, those*6f the Gentiles ;
whose former faith, or mode of worship, was so exceedingly ido
latrous, gross, and absurd, that St. Paul cautioned them against
mistaking him, Apollos, or Cephas, for their Saviour; saying,
we preach "Christ crucified." (1 Cor. c. i. 12 and 23.)
The age of ignorance has, let ns hope, passed away, and this
consideration has imposed on us the duty of judging and deciding
for ourselves, on matters of conscience, after mature meditation,
and converse with those who are competent to enlighten our
minds, to clear up our doubts, and to direct us in the paths of duty
towards God and man.
The investigation of the question, " What will become or
us (the essential man) after the termination of this mortal
life ?" necessarily fixes our meditations on the doctrine of the
resurrection of the body. This examination will draw our
attention to the very prevalent opinion, that the mortal body
will be judged by Jesus Christ on earth, on the supposed day of
Resurrection, or at the last day, when time will be no more.
Then it is very genei-ally believed, that the earthy particles of
the bodies of all mankind that have led a virtuous life (from the
creation of man) will be individually collected together, and raised
pure or incorruptible ; that is, will be changed to a pure some
thing, and be again associated with the spiritual soul,, the essential

168
man, and thus form one celestial being, in co-operation with that
soul that had been received into God's kingdom at the dissolution
of triune man; consequently, which had already been judged
worthy of eternal happiness.
It is likewise believed by many that the earthy particles of tl«e
bodies of wicked men, -(from the creation of man,) will be col
lected together, individually, and will become a something very
different from physical matter, and will be judged by Christ on
earth, and be doomed to suffer everlasting torments in hell ; in
association with the spiritual soul, or essential man, that had
appeared before the judgment-seat of God, to account for the deeds
of the flesh, at the dissolution of triune man ; which souls,
I apprehend, must have been judged, and separated from the good
souls, and set apart for punishment; — conscious of their unwor
thiness, and expecting the resurrection oi their regenerated mor
tal bodies, to accompany them to their everlasting abode of
wretchedness and torment.
Duly appreciating the spiritual doctrine of Jesus Christ and
his Apostles, we must make allowances for the above prevalent
belief of the literal resurrection of the- body, which has arisen from
misconceiving particular texts, and not viewing Christianity as a
beautiful whole ; besides, the material feeling that pervaded man
kind two centuries ago, when the Scriptures were translated, may
have tended to materialize and distort many of the spiritual ideas
contained in the original writings that were not otherwise decidedly
marked. Christ's answer to the Sadducees, fully confirms the opinion
that our gross animal body cannot enter the pure mansion of God.
" For in the resurrection they neither marry, nor are given in
marriage, but are as angels of God in Heaven." (Matt. c. xxii.
30.) In this emphatic answer, our Saviour most assuredly con
templated the spiritual body, or soul, (the essential man), ; for
St. Paul says we have two bodies, " a natural body ," of the nature
of earth; and a " spiritual body," oi the nature of God. (1 Cor.
c. xv. 44.) What can induce us to believe that these two
bodies are again to be united, or associated together in another

169
world — in God's spiritual kingdom ? — Why not rather believe! that
the earthly, having returned to dust, as God decreed, in compli
ance with the laws of nature, or the beautiful order of God's
works,is thus dead to futurity, or incompatible with a spiritual life in
another world ; and that the spiritual body only, will be released
from its mortal incumbrance, and ascend " incorruptible," and
enjoy life everlasting ? — Why believe it requisite that the ctirrupt
earthy particles need be changed to a pure something, when that
belief outrages primitive Christianity, modern science, and com
mon sense ? — Is not the great change that takes place at death, or
at our departure from human life, as taught by St. Paul, all-
sufficient ?
I fear that either the writings of the Apostles' have been mis
understood by translators, which may have lea to the erroneous
opinion of the resurrection of the mortal body ; or that the Apos
tles, fully aware that human beings comprised soul and body, did
not always express themselves with sufficient precision, for the
dull and material notions that have pervaded mankind in later
ages. When alluding to man, (essential man,) they always enter
tained a spiritual notion or idea, which could not always be
literally expressed or defined in mere words ; consequently, the
temporal heads of the church may have misunderstood the text,
when they preached the resurrection of the material body at the
last day — an incongruity not admissible in this enlightened age.
Animal matter is ever undergoing change, wliich, according to
the laws of the mind, cannot be admissible or accountable in
Heaven ; therefore, there can be little doubt, but, that this belief
has taken root in error; it is not supported by the teaching of
Christ and his Apostles, when correctly interpreted and taken as
a whole : the system of interpreting each text literally, which
has been so frequently pursued by commentators, must introduce
error and absurdity. Christianity, as before observed, is a
beautiful whole, lovely in its simplicity ! Detached texts, figures
of speech, parables, allegories, allusions, and the .various modes
of expression used by Jesus Christ and his Apostles, to impress
the minds of an unenlightened people with his divine religion.

170
surely cannot be denominated the essential doctrine of christisnity ,
but the peculiar means used to propagate it ; therefore, these texts
must not be mistaken for Christianity itself. My best endeavours
shall be exerted on another occasion, to define Christianity, which
is a pure moral and spiritual enactment, the harbinger of peace
and heavenly joys ; which must be viewed in its true light to be
clearly understood.
Man being created with two natures, or two bodies, the physi
cal or natural, and the moral or spiritual ; why should not the spi
ritual, which is the accountable, be the all-sufficient body to be
raised, or in other words, that is to soar disencumbered, and to be
judged immediately ? Besides, we believe in the communion of
saints in heaven ; — that the souls of holy men, who have served the
cause of religion and morality on earth, are now the associates of
Christ in heaven. Can we believe that their " spiritual bodies" are
raised and communing with God, previously to the resurrection and
final judgment ; — impossible ! they, (the essential man, ) must have
passed the ordeal of the last judgment, at the dissolution of triune
man, in death, as St. Paul taught his followers; nor can we believe,
without gross absurdity, that their mortal bodies will be raised
pure at what is termed the last day, and be judged by Christ, on
earth, and associated again with their spiritual bodies. Can these
holy men be effective members of God's kingdom, and yet require
the further addition of a regenerated carnal body to make their
efficiency more than complete ?
The following declaration of Jesus Christ, fully confirms the
foregoing conclusions. "As touching the Resurrection of ths
dead, have ye not read that which was spoken unto you by God,
saying, 1 am the God of Abraham, and the God of Isaac, and the
God of Jacob! God is not the God of the dead, but of the
living." (Matt. c. xxii. 31 and 32.) It would be in direct contra
diction to the true spirit of the scriptures, to suppose for an
instant, that Christ alluded to the earthly bodies of the patriarchs,
when he said, " Not the God of the dead, but of the living." He
could not mean their mortal bodies, which he distinctly taught us
were within the power of man, and could be killed, or deprived of

171
their sentient nature ; but their pure souls, which are their spiri
tual bodies, and not sensible objects — not within time ; con
sequently, not susceptible of being killed or destroyed by man ;
but which would be at God's mercy, and enjoy everlasting life in
his eternal mansion ; which could not be said of gross matter.
Moreover, if it be admitted that the day of resurrection on earth,
the last day, or the day of judgment, must intervene before the
corrupt bodies could be raised pure ; neither the resurrection ot
the patriarchs, nor of the saints, can hitherto have taken place ;
which opinion would still more derange the beautiful symmetry-
of the primitive christian church ; for could they commune with
God before the last day — the day of judgment ? Besides, the asser
tion of St. John, in the text below, warrants the conclusion, that
our spiritual souls, (the essential man,) shall see tjbe divine person
of Christ in heaven, and that we shall be pure like him, or free
from any earthy particles. " We know that when he, (the God
head of Christ,) shall appear (in his heavenly glory), we, (the
essential man,) shall be like him; for we shall see him as he is,"
(in the brightness of God's glory.) (1st John, c. iii. 2). In this
spiritual state, every idea of matter is discarded. Here, we are
probationers for eternity. — Earth is the great seminary in which
we are to prepare ourselves for heaven.
I shall conclude with a few remarks on the nature of our cor
rupt or mortal body ; it is derived from the earth, sustained by the
earth, and to the earth it will return ;— which position is grounded
on numerous texts of scripture, supported by science, and corro
borated by sound conclusions of reason, for, being within the
limits of mortality, time, it must be finite.
~St. Paul says, " as we, (human beings,) have borne the image
of the earthly, we, (the, soul, or essential man,) shall also bear
the image of the heavenly." (1st Cor. c. xv. 49.) Implying that
triune man no longer exists, or that he ceases to bear the image of
the earthly when death, the great change, takes place ; but, that
then, we, (the soul or essential man) shall bear the image of the
heavenly, in another world, or be in Gods likeness ;-pure !-
spiritual ! or divine ! !

172
The belief that our corrupt or mortal body, will be literally
raised purej or incorrupt, after being judged by Christ on earth,
at the end of the world, or at the last day — the day of resurrec
tion ; and again be associated with our immortal spirit in God's
kingdom, I conceive to have arisen from the same cause that has
operated to circumscribe our spiritual knowledge ,- — the not fully
comprehending our two separate natures, in their distinct states ; '
the abode of the mortal body being in, and suited only, to this
world ; and the abode of the soul, or " spiritual body," suitable
to another world, to exist eternally.
The works of the Almighty, when clearly seen by the eye of
the mind, are ever systematical, beautiful, and sublime ! and agree
with our ideas of infinite reason. I therefore conclude that
St. Paul does not mean that our earthly body is to become hea
venly, like unto God, by putting on " incorruption ;" but that we,
(human beings,) shall change our vile body," (that is, escape from
it by death,) and that we, (the soul, or essential man,) shall " be
fashioned like unto his glorious body." (Phill. c. iii. 21.) Mean
ing that our immortal soul — the spirit of God — the link that con
nects us with eternity, will bear the image of the heavenly, or of
the God-head of Christ'
God is a spirit, and those who worship him, must worship
him in spirit, and in truth ; matter, or material substance, is not
even hinted at, or contemplated ; because of its unfitness, or
worthlessness, in reference to eternity.
Death, and the resurrection, may be viewed or contem
plated by the mind, as follows ; — The death oi a human being, is
the extinction of human life, not annihilation, or the reducing to
nothing (a phrase, the meaning of which we cannot comprehend) ;
but a dissolution of triune man. The earthly, or material bodv,
in conformity with all objects of nature, undergoes continual
change, (it is a condition of that nature,) as all material substances
do ; and passes through the gradations of cause and effect, action,
and re-action, &c. And the soul, or spiritual body, (the essential
man,) — the never-dying principle, which was ever in its immortal
state, is released at the moment of death from its mystical opera-

173
tion on mortality, and rises or ascends to the Throne of Grace ; 
that is, the disincuinbered spirit soars in the illimitable expanse of
infinity. This is the resurrection oi the dead; and was so interpreted
by Jesus Christ himself, who said, "What! and if ye shall
(mentally) see the Son of Man ascend up where he was before !
It is the spirit that quickeneth, the flesh profiteth nothing."
(John, c. vi. 62 and 63.)
When the death of the physical man takes place, it may be
termed everlasting death ; for the mortal body then ceases to be ani
mated with human life, or with the spirit, or " spiritual body ;"
it becomes a senseless lump of earthy matter, or decomposed ; con
sequently can no longer be in connexion with the rational soul,
or essential man, who continues his existence — in other words,
retains his consciousness, for he has risen, or is released from the
mortal body ; death cannot affect the spiritual principle, which
subsists free from the entanglement of the physical man. This is
the never-dying principle — this it is that renders man immortal.
The mystery alluded to by St. Paul, Kant's Moral Philo
sophy partly unveils, by exhibiting, to our mental view, the
immortal soul of man, (the noumenon,) distinct from the mortal
body. The mystery comprehends the connexion between mor
tality and immortality — between the earthly body and the spiri
tual soul — between God and man.
To hazard an opinion ; The glorious result to be derived from
the working of corruption, under the mystical influence of incor
ruption, as tending towards perfection in holiness, may be the great
end in view, iu the creation of man.
The great and pious Addison observes, " It must be a pros
pect pleasing to God himself, to see his creation for ever-beau
tifying in his eyes, and drawing nearer to him, by greater degrees
of resemblance." (Spectator, No. 11.)
It is imperative on me, although it involves frequent repeti
tions, to satisfy the mind of the reader, that the elucidations of
the christian doctrines, advanced in this work, are, when " spi-

174
ritually discerned," in accordance with the scriptures : and with
the divine teaching of Jesus Christ and his Apostles.
It will appear that our two natures are not only distinct, but
that the basis of the one, is so very dissimilar, when compared with
that of the other, that they can never be combined, or become one;
there is a repugnancy in their' very natures 5 nevertheless, the
trinity in unity is apparent in human nature, or in triune man.
These two natures are infinitely more opposite than earth and air,
the component physical properties of our animal nature ; which
are both within the limit of time. The body is of the nature of
earth — corrupt, and limited to this mortal sphere; the immortal
soul is of a spiritual nature — incorrapt, not limited to time, but
ever in its infinite state. One belongs to the earth, the other to
the kingdom of heaven, where it will account for the deeds done
in the body.
It is stated in the book of Genesis, that " the Lord formed
man, (his animal nature,) oi the dust of the ground,) and breathed
into his nostrils the breath of life, (his divine spirit,) and man be
came a living soul," or, human being; (Gen. c. ii. 7.) by the
divine, but mysterious connexion or influence of what is literally
termed the breath of God — the immortal soul, — with the earthly
body. And the Lord said, " In the sweat of thy face shalt thou eat
bread, till thou return unto the ground; -for out of it wast thou
taken : for dust thou art, and unto dust shalt thou return."
(Gen. c. iii. 19.) This alludes to the mortal body; certainly
not to the breath of God, (the soul,) which emanated direct from
God ; therefore, could not betaken from the ground, or from mere
matter! — the material portion of man could not be that breath,
or " spiritual body," which St. Paul assures us will return or
ascend to God, from whence it came ; consequently, is not sws-
ceptible of amalgamation with the physical properties of the
carnal body, or of perduring in time.
St. Paul corroborates this doctrine, and distinctly asserts that
our two natures, (body and soul), are ever in two distinct states,
the mortal and the immortal; for he says,'" we, (the essential man,)
are confident, I say, and willing rather to be absent from the
(mortal) body, and to be present with the Lord." That is,

175
willing to dissolve the mystical connexion between the spirit and
the mortal body, by death ; that our souls may be present with
God. " For we, (the soul, or essential man,) must appear before
the judgment-seat of Christ (in heaven,) that the soul of every one
may receive, (or be rewarded for,) the things done in his body,
(human nature,) according to that he hath done, whether it be
good or bad." (2d Cor. c. v. 8, 10.)— Thus, the essential man
continues his consciousness in a future state.
Let us now exclusively devote our most serious attention to
the divine and mortal natures of our Lord Jesus Christ, the
great author and founder oi pure Christianity ,¦ and carefully inves
tigate these two natures, by a close examination of the best
authorities within our reach.
The divinity which shone on the human race, through the
medium of his mortality, although in mystical connexion, or asso
ciation with, his earthly nature, was not of this sinful world — (Was
not Within time-, which is the mere repository of sensible objects ;
it is ever in its immortal state — in eternity. His mortal body only,
was within time, where man has power ; which was proved by the
merciless tyranny and cruel persecution, even unto death,, rf the
man, Jesus ; — the mediator between God and man; who,, by
means of the " Holy Ghost," or holy spirit, operating on man
kind, through his 'divine humanity, founded pure Christianity ;
— Jthat spiritual religion , which inculcates love, "Charity, audfojv
giveness ; teaches us1 our duty towards God, as well as towards
©ur neighbour $ aad opens to us the glorious prospect of blissful
immortality. Jestts Christ himself constantly kept in view, his two distinct
natures, and well knew, that they were' in two different states ; that
the mortal was within the power of man, and thathis divine nature
was in close communion -with his heavenly Father; and, moreover,
that the " Holy Spirit," the divine agency between mortality and
immortality, or between heaven and earth, was directing his
divine humanity, to ameliorate the condition of man. When con
templating his divine soul, he says, " he that hath :sent me is with
me, the Father hath not left me alone." (John, c. viii. 29.)

[76
"I and my Father are one." (John, c. x. 30.) " Believes*
thou not that I am in the Father, and the Father in me," (John,
c. xiv. 10.) ; implying that the divinity, (his soul, or God
head,) was the same essence with the Father, manifested in a
peculiar mode ; and, probably, the only mode in which he could
operate on the minds of men, to their moral improvement, and
thus generate a rational belief in their future destiny.
When contemplating his mortal state, or physical nature,
" for he was in alj things like unto his brethren ;" he says, " the
Son of Man hath not where to lay his head." (Matt. c. viii. 10.)
" And he said unto them, why calleth thou me (the mortal man)
good ? — there is none good but one, that is, God." (Matt. c.
xix. 17.) Again, " behold, we go up to Jerusalem ; andthe&'on
ef Man shall be betrayed unto the chief priests, and unto the
scribes, and they shall condemn him to death." (Matt. c. xx.
18.) The mere physical state or nature of Jesus Christ, was thus
subject to death, and he required earthly sustenance, and the
ordinary conveniences of human life, for he endured the shackles
of mortality ; it would be preposterous to suppose for an instant,
that he contemplated his mortal body otherwise than as St. Paul
has described it, " in all things like unto his brethren ;" he does
not confound it with his divine soul, or God-head, which could
not be put to death, nor amalgamated with the flesh ; therefore,
we must constantly keep these views of his two natures in remem
brance, when we devoutly peruse the New Testament. When on
the cross, it was his mortal body that suffered, his divinity was not
within the power of man, consequently unassailable.
On reference to the teaching of St. Paul, when he was most
active in the work of moral regeneration, and in establishing and
cementing the church of Christ on earth, we shall find, that al
luding to the divine soul, or Godhead oi Jesus Christ, he says,
" he is the brightness of God's glory, and the express image of his
person ; aDd that his mortal body, (or physical nature,) being of
the seed of Abraham, was in all things like unto his brethren."
(Heb. c. i. 3. ; c. ii. 16 and 17.) And to the Romans he
said, " he was of the seed of David, according to the flesh, (his

177
mortal portion,) and Son of God, with power according to the
spirit of holiness, by the resurrection from the dead." (Rom. c. i.
3, and 4.) Thus decidedly teaching, that the spiritual or divine
nature, and the mortal nature, even in Jesus Christ, were in
mystical connexion, but most certainly in their essence so very
opposite and distinct, that we cannot, with the least degree of
propriety, consider the spiritual or moral nature ever to have been
within the limits of our mortal state, time and space.
We will now compare the view previously taken of Jesus Christ
considered as God and man, with that entertained by St. Atha
nasius, one of the most distinguished fathers of the Christian
church, whose opinions are embodied in the Creed bearing his
name ; but I suspect, that the pure spiritual view of the two
natures of Jesus Christ, and of the Holy Trihity, which St.
Athanasius publicly preached, are not clearly explained in that
Creed, as it is now presented to us. On a careful examination of
this Creed, which more fully enters into the essential natures of
Jesus Christ as God and man than any other portion of our church
service, we shall comprehend the principal features of the doc
trine of the Holy Trinity as therein expounded, which will tend
to clear up in our minds, the distinct, and separate stations, occu
pied by the mortal and divine natures in Jesus Christ, consi
dered as God and man.
According to the Christian church, we worship one God
in Trinity, and a Trinity in Unity ! Herein I contemplate
the mortal body of Christ, " which was of the seed of Abraham,"
and " in all things like unto his brethren" in mystical connexion with
the Divinity, or God the Father." Now, the divinity of Jesus
Christ in mystical connexion, or association, with his mortal
nature, being of the nature of God; Christ is essentially the
Son of God, or " God the Son." In other words, his divine
humanity was the medium, through which God's pure spirit ex
panded within the mind of man ; for the divinity in Christ, not
possessing physical properties, could not be within the impure
limit of time, the stamp or character of which is sensible duration.
The divinity could not have communicated directly with mankind,

178
except through such a medium as was suited to our limited facul
ties ; and experience has not demonstrated that any other portion
of physical nature than the human, is susceptible of that.dwrae
spirit i which shone on the human race, through the Mediation of
our Lord JesVs Christ.
Froiih the absolutely necessary spiritual influence, or commu
nion, between Jesus ChrUt inhis humanity, and the Almighty ; or
between mortality and immortality, proceedeth the Holy Spirit}
or " God the Holy Ghost."
The divine spirit, or will, of God the Father, shone on the human
race through the medium of God in Christ, or God the Son y and
the necessary divine spiritual influence, in active communion be
tween Jesus Christ and his heavenly Father, is God the Holy

It must be self-evident to the studious inquifrer^ that the divine
spirit, however infused into man, can be no other than the
influence of the OMNiPOTENT-^the only God; for we cannot con
ceive more than one supreme, or omnipotent power — the idea
is illimitable, therefore cannot be circumscribed, or admit of
division. As the divine spirit necessarily partakes of the essence
of the Deity, it must wholly centre in him, the omnipotent , or
supreme in heaven j it cannot be conceived within -time, where
everything has a period of duration, a beginning and an end.
Reason oannot admit the possibility of the essential spirit of God
being divided into separate DeSies.; there can be but one Omni
potent God 5 yet this ^spirit must necessarily influence or direct
all the works of the Almighty, in the modes manifested by infinite
wisdom; and we must conclude, that his divine spirit) the Word,
or the will, which we have designated Noumenon, is in mystical
connexion with, or influencing, all physical matter. The harmony
observable throughout the creation, would not be conceivable, -with
out the belief in a supreme intelligent author of nature, an Omni
potent God, directing his works. St. Paul must have felt assured
of this truth, when he said, " In him we live, and move, and have
Oar being." {Acts, c. xvii, 28*)
In consequence of this mystics! connexion, we, as human

179
beings, worship One God in Trtnity, and a Tnmnw m Unity;
neither confounding the three persons in the Trinity, nor dividing
the substance or Godhead, for, although we mentally view them
distinct in their operations, we must necessarily refer them to
one essence.
We contemplate the three persons in the Holy Trinity as
follows : — First, the Omnipotent in heaven, " God the Father"
Secondly, his divine incarnation, or association with mortality,
through the soul of Jesus Christ, <f God the Son."
Thirdly, tbe divine or spiritual influence, between mortality,
and immortality, proceeding from the Father and the Son, " God
tbe Holy Ghost." There is but one divinity — one only God ;
though there are three operations, or modes oi^influence ; still
there can only be one essence.
The Godhead of the Father, of the Son, and of the Hehy
Ghost, is all one, the glory equal, the majesty coreternal.
The Father is Almighty, the Son Almighty, and the Holy
Ghost Almighty ; and yet there are not three Almighties, but one
Almighty, for Almighty power is indivisible and illimitable.
Our Lord Jesus Christ is therefore God and Man. Perfect
God, of the substance of his heavenly Father, (his soul being the
divinity,) and perfect man, of the substance of his mother, being
born in the world of the seed of Abraham. Equal to the Father
as touching his Godhead, inferior to the Father as touching his
manhood. Who, although God and Man, yet he is not two, but
one Christ, by the mystical connexion between his divine soul
and MORTAL BODY.

CONCLUSION.

In the foregoing pages I have spared no mental effort, in order
to illustrate, in a plain and familiar style, the peculiar powers, and
absolute laws, inherent in the human mind; and I shall consider
the approval of the serious portion of mankind, ample recompense
for the unwearied application that has been devoted to this
object.

180
Should the view of the Christain doctrine exhibited in these
pages, be considered satisfactory, and tend to the comfort of those
who are bewildered in the labyrinth- of doubt and uncertainty, -by
leading their thoughts to the pure principles expounded in the
New Testament, and ultimately to the New Birth, I shall feel
most grateful to Providehee for enabling me successfully to par
ticipate in. siicli happy results. .
Impelled by the most powerful motives to obtain success in my
attempt to elaborate the Science of Government ; and entertaining a
confident hope of ameliorating the condition of man by expounding
the basis of his social duties; I was imperceptibly led to the
study? of, man's two natures, which I have endeavoured to develop
in intelligible languageV
The acquisition of this knowledge, not only affords me inde
scribable mental Solace, but will enable me, confidently to proceed,
in the further exposition of the Natural Laws of the Science
of Government, (expounded in page 15), wliich I shall offer for
the consideration of the public; in the next section of these conT
teuiplations.

THE END.

COE AND MOORE, PRINTERS, 27, OLD CHANGE.

YALE UNIVERSITY LIBRARY

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