thefis, as it has to do with the human Soul. notwithstanding it is freely confeffed, that this Soul is capable of becoming material and mortal too, if it remains not under the guidance and government of reason, truth, and God.

The power of felf-determination in man, of which he is univerfally confcious, is, after all, as remote an idea of ability, to any of the properties of matter, as is poffible should ever come within the human conception. It would therefore be far more rational and

congruous to nature, fhould we fuppofe the divine faculty or power of reafon, may be improved in man to fuch perfection, as to rife above every painful impreffion from the material fyftem; obtaining an eternal freedom from disaster, diftemper, and death! and all this, as the immediate confequence and reward of its probity, during its probation.

The hypothesis of a complex organization, might, perhaps, be made to fuit well enough a fanciful, and fenfual mahometanparadife; but will not promife much towards the perfection and felicity of minds, purified by faith in God, and fanctified, or

made

made regular by the truth. The fondness for a fame organized-body with the prefent, does feem to derive all its energy from conceptions of the future scenes, furnished with the imagery of the prefent terrene and fenfible ones. But has it not been a leading defign of revelation to correct this childish prejudice to rectify, refine, and fublimate the defires and expectations of the human heart? elfe why are we to lay up a treasure in heaven, rather than on earth? and why rather feek the righteousness of God's kingdom, than be folicitous about what we shall eat and drink, or how we shall dress? these confiderations, which are first principles in the moral or religious life of man, do of themselves determine against the materiality and mortality of the Soul of him who is actuated and attempered by them. For it is no way probable, from fuch demands, that the fucceeding scenes will bear any fort of refemblance to these of our probation; and therefore the same system of bodily organization cannot be convenient or commodious. Meats are for the belly, the belly for meats; but God Shall destroy both it and them.

Where,

Where, in this furvey, can we difcern any thing which resembles the vis inertia of matter? the leaft fimilitude is not difcernible between the principles and powers of the human Soul, influenced by truth, expreffing moral rectitude; and the inabilities of inert, fluggish, inconscious matter.

Since rectitude, fais a good writer, is the firft and fupreme univerfal law. The fource and guide of all the actions of deity. An unalterable and indifpenfible law. As indepen dent as the existence of God; and as facred, venerable, and awful as his nature and perfections. to it, is underived and abfolute, Superior to all other authority, and the bafis and parent of all:-in one word, it is the divine authority.a

Its authority native and essential

And although we are not able to demonftrate how the intellectual, active powers of the human fpirit, either are connected with, united to, or perform their functions, by means of the bodily organ; yet we are affured, it is a diftinct principle, and remains uninjured in its integrity, though there be

I

a Price's review, &c. p. 189. 190.

the

the amputation of the limbs, or the deprivation of the organs which did receive founds, or perceive the fhapes and figures of furrounding objects. Notwithstanding this, the Soul remains exactly the fame entire, unhurt, and unmaimed fyftem; and difcerns no difability in its own faculties of reafoning, reflecting, defiring, refolving, and enjoying itself.

Such ufe I have thought fit to make of a performance, which its author justly apprehends, may be thought very fingular. It has given me opportunity to enter into the fubject with fomewhat more precision than I might otherwife have done. And allows me to fhew, that the imagination of honeft and good men, may, infenfibly hurry them into enchanted caftles; and perfuade them, they are reafoning, all the time they are but raving.

If indeed, I have not fufficient evidence, in the article of self-determination, or the power of beginning action, as the effential property of the human Soul, and its accountable ability of converfe with truth, and conformity to its direction, the tables

will

will inevitably turn upon me. But fo long as there is an effential difference between the powers of mechanism, and those of moral motion, I think myself entrenched, and impregnable to all the efforts of the MATERIALIST's objection.

However, I fhall give a yet farther comprehensive view of the fubject, by extracts taken from another celebrated performance.