we inhabit, and be absorbed with delight in examining its geological structure or we may look more intensely upon the furniture of the earth, and be charmed with the treasures of natural science-or in moments of intense thought, we may linger with glowing pleasure in the abstract science of numbers and quantity or we may be equally delighted with the examination of organized animated bodies: but there is a department of knowledge of more absorbing interest than all these-it is the knowledge of mind. To know that which knows; to contemplate that which thinks, feels and acts; to examine that which examines, are higher exercises of mind, than all those which terminate on material things. Man is the noblest work of God which we have yet seen; and we have no reason to expect ever to see more than one order of created beings higher than man. The revelation of God informs us that man was made a little lower than the angels, and gives no intimation of an intermediate order. But all the amazing interest which we feel in contemplating man as the noblest part of this lower creation, arises from the nature, capacities, and operations of his immortal mind. When the body dies, we hide it from our sight as an object offensive and disgusting. There is not one pleasant thought connected with the rottenness of its decomposition and the filthiness of the tomb, except it be, the assurance which God has given of the body's resurrection. All else is disgusting in the extreme. But when we contemplate mind, its very deformities are interesting. Whatever contributes to the formation of character, in its present relations so important, and in its future results imperishable, may well engage our eager attention.

The characteristicks of mind, and its influence over matter, furnish good reasons for all the importance

which we attach to the science. The mind knows, and is conscious of its knowledge-it feels, and is conscious of pleasure and pain-it acts, and is conscious of its actions. By these characteristicks, the mind seems calculated for indefinite improvement in its capacities, acquisitions, and usefulness. By its influence over matter in the motions of the living body, indirectly in all the improvements of the arts, and in procuring the comforts of life, mind is the grand agent of using the creation of God, and possesses the only capacity for its enjoyment. There is, therefore, good reason why such an agent should be an interesting object of thought and selfexamination.

But taking the revelation of God as our unerring guide, we do not wonder at the deep interest connected with this subject. The whole universe is made for the use of mind; and no inconsiderable portion of its immeasurable extent, is intended for the instruction, use, and enjoyment of human minds. The administration of God's government over this world, is regulated for the instruction and benefit of intelligent agents. The destiny of mind is immortal, and the scheme of gospel salvation tells its momentous value, in the estimation of its Maker and Redeemer. The whole revelation of God, the plan of mercy, the mission of Christ, the whole system of grace, and the mansions of glory in the heavens, provided at such vast expense, are for the minds of men.

It should not be forgotten that all the sufferings in the prison of everlasting despair, of which we are warned in the sacred pages, refer us to the miseries of immortal minds. Bodies reorganized, raised, and fitted to be immortal mediums of bliss or wo, will be in heaven and in hell, but the happiness and the misery will be chiefly mental. Surely these are sufficient reasons why minds should be deeply inter

ested with the contemplations of themselves. There are no objects below angels, so elevated and sublime.

From these, and kindred suggestions, which will readily occur to those who carefully examine the subject, it might be obvious that mental science is important as well as interesting. All the high and holy communications of revelation are made to man, and respect his mind. The character of man's immortal spirit is there developed, its present obligations are defined, and its future prospects indicated. But in all those developments, it seems to be taken for granted, that men are acquainted with the operations of their own minds, or that they may know them, without difficulty, by self-examination.

One estimate of mental science, may therefore be made, without much labour. The investigation of mind must constitute an important part of useful knowledge, since to mind belong character, responsibleness, and immortal prospects; since God communicates with it, and enjoins self-knowledge as an indispen sable duty. An intelligent agent, to whom God has communicated the revelation of his will, whom he holds responsible to himself as the Almighty Sovereign, and whom he has bound to investigate the intellectual and moral character and relations of his mind, should regard it as a matter of high interest and importance to comply with this direction of his Maker. It is also easy to perceive that if a man mistakes or wrongly estimates the character of his own mind, he will be liable to misapply the directions of God's truth, and place a wrong estimate upon some doctrines of faith. Correct views of the principles and operations of the human mind, are important to the Christian in the estimation of his own character, and the application of God's revealed truth to his own relations and duty, VOL. IX.-Ch. Adv.

To the minister of Christ, especially, correctness in mental philosophy must be vastly important. His grand official business is with minds, formed and planned in relations, and under obligations, like his own, to God.

One consideration, which shows the importance of this science to the ministry, is its influence in mental discipline. Much as an extensive knowledge of literature, philosophy and history may be valued, and justly valued, correct, thorough discipline of the mind, is worth more than all these stores. A habit of careful, accurate and thorough investigation of subjects, a ready and clear discrimination of thoughts, and a diligent and judicious application of a mind thus trained, to almost any subject of knowledge, will soon master all difficulties, and compass what is within its reach. Perhaps there is no study which so intensely fixes the mind's attention, compels it to so careful a discrimination of things and relations, as this. The exact sciences of numbers and quantity, though as accurate and discriminating, have not, for reasons which will appear in a subsequent part of this discussion, as direct and efficient an influence in disciplining the mind for the investigations of truth, as the science of mental philosophy. There is an alliance between this and theology readily discovered, which is not in the mathematicks.

The only correct apprehensions of spiritual existence, which we can acquire, must be obtained from the examination of our own spirits. The better, therefore, the minister of Christ is acquainted with the nature and operations of his own mind, the more correct will be his apprehensions of other spirits. When he reads, in the revelation of God, the description of angels, those pure spirits which minister before their Maker's K

throne, he necessarily carries along and applies the apprehensions of spiritual existence, derived from the contemplation of his own living spirit. He knows no other kind of spirit. Such a spirit, without a material body, or any material organs, possessing a pure moral character, and powers enlarged so as to constitute a higher order of being, forms his conception of an angel. In like manner, the most definite and correct apprehensions of God, who is a spirit, are obtained. By adding the ideas of infinity, selfexistence and independence, to the attributes of pure spirit, we form our conceptions of the glorious Jehovah. We do not in this process exclude the guidance of inspiration. Although the light of nature furnishes us with the means of knowing some of the attributes, as well as existence of the Eternal Spirit, yet we could not discover all his perfections, and gather all the associations which complete the conception of God, without his own guidance. Here it will readily be perceived that I refer to no speculative theory, but to a knowledge of the nature and attributes of mind, or spiritual existence.

Another consideration may here be suggested, to aid in this preliminary estimate of mental science. Theologians are not only employed in the investigation of truths which belong to minds, but as ambassadors for Christ, their main business is with the minds of men. They should know how minds are influenced, and how to estimate human character. It is not to be supposed that a knowledge of mental philosophy will give any one

common

sense, which most of all qualifies him for acquiring a knowledge of human nature, and forming a just estimate of human character; but it will greatly improve the judgment of manners, and enable him to accommodate his conduct and adapt his instruction to the great

diversity of mental habits. To know correctly and familiarly the laws of mental operations, must be of great advantage, in the official and private intercourse of the Christian ministry.

Mental philosophy has an influence in the interpretation of the holy scriptures, and in qualifying the mind for the correct interpretation of God's word. All men are governed in their interpretation of many things in the Bible, by some principles of mental science which they have adopted. This is matter of necessity, inasmuch as many directions refer them to their own consciousness of mental phenomena. Many exercises of Christian graces are so described, that men make the application according to their views of mental philosophy. Many doctrines of faith are necessarily explained on the same principles. A large portion of the errors in theology have originated in false philosophy, or have assumed some philosophical dogma as their defence. If therefore we correct the principles of mental science, we shall correct the errors, or deprive them of their support.

The importance of this branch of science is much increased, by the intellectual and speculative character of the present age. Never, perhaps, did speculative philosophy exert more influence over the opinions and conduct of men, than at the present time. This, however, may be considered by some as a strong objection, to the study and use of what is confessedly mischievous in its influence. But such an objection would be arguing from the abuse, against the use of the science. This is inadmissible. It may also be said that the simple, plain, grammatical interpretation of the scriptures, is the best antidote for theological errors; consequently, that all investigations of mental science are worse than useless.

To this objection it may be replied, that the premises may be correct, but the consequence does not follow. Correct philological interpretation of God's own word is certainly the most safe, and in our opinion the only safe method, of ascertaining the mind of the Spirit: and that which best ascertains the mind of the Spirit is the best antidote for all error. But unless it can be shown that correct philology and accurate investigations of mental science contradict each other, the consequence is not certain. To us it seems very plain, that philological and mental science are perfectly harmonious, and both necessary to the full and clear exposition of God's revelation. It should however be remembered and distinctly admitted, that much of what is called mental science is mere matter of speculation: and speculations not according to facts will always mislead, and prove more or less injurious. We deprecate the practice of interpreta tion by theory, and we also deprecate all methods of studying the mind, which are governed by theory, and not pursued according to

facts.

It was not our design in this number to enter upon the investigation of the method to be pursued in studying mental science, nor to examine its elements; these will constitute the subjects of future discussion. A few suggestions preparatory to the investigation, which might have a tendency to promote a just valuation of the science, embraced our present object. The proper method of studying the science will be the subject of our next number. In the mean time, let every theologian be careful how he adopts theorics of speculation. He who takes leave of facts can never anticipate the termination of his course that it will not be in truth, is all that he can certainly know.

F.

MEMOIR OF CAPTAIN BENJAMIN WICKES.

(Continued from p. 20.)

Captain Wickes continues his narrative of the state of his mind, during the seventeen years that he remained in the melancholy darkness already noticed. We shall exhibit his statement, making but very little change in his language, and none at all in his ideas. Recurring to his gloomy and distressing situation he says"Thus I went on during our revolutionary war. Whenever I was at home I hastened to get away, expecting that what I feared, about my dying in the midst of my friends, would take place. When I got away, I was more at ease; but never, for one waking hour, was I free from distress, in a greater or less degree. At the end of the war I was a prisoner on parol; and had lost my all of this world's goods, being left without a dollar for myself or my family. I however soon got employed, and was successful in business for several years. About the year 1790 I staid at home, to attend to the building of a new ship; and while she was building, I used to go constantly to publick worship, for I loved to hear the gospel preached in truth, though I had no interest in it, for it always condemned me; and I often came away with fears that the street might open and swallow me up.

Here it should be observed, that there was not a creature who knew any thing about my soul exercise, for nearly twenty years: for I kept myself hidden from the people of God; until one day, as I was returning from a religious service in publick, I was overtaken by one with whom I had been very intiinate twenty years before. He had seen me in the place of worship, and when the meeting was over, he followed me and spoke to me; although he seemed to be in doubt

whether he was not mistaken in the person he meant to address. But I knew him well, for I had constantly watched him for years past, both in the house of worship and in the street. Now I might be said to be found out, for he soon brought me to confession, and had compassion on me. Finding me wounded and half dead, he poured into my wounds such wine and oil as he had. But he could not heal my wounds-they were too deep. From this time, however, he took great pains to persuade me that there was hope for me; and he so far succeeded, that I began to desire secret prayer. One day my de. sire to pour out my heart to God was so strong, that I went up stairs and kneeled down, and when I was doing so I found myself greatly opposed by invisible beings; they even hissed close by me, so as to be heard. I persisted, however, in my attempt, and once more raised my voice in prayer; which till then I had not done for nearly the last seventeen years. Yet I have reason to believe that during this period, many ejaculatory prayers had reached the throne of grace from my heart, when no words were spoken; for my heart was often crying for mercy. From the time

The name of the person here re

ferred to is not mentioned in the narra

tive. But the sequel leaves no doubt, that it was the late venerable and emi. nently pious Joseph Eastburn, whose biography has appeared in our pages. The writer of this memoir thinks it probable, that captain Wickes wrote his narrative at the request of Mr. Eastburn, and by his desire, also, forbore to mention his name. This holy man was not only made the instrument in the hand of God, of the first relief which captain Wickes obtained from his long and oppressive melancholy, but of his encouragement and direction afterwards. When in port at Philadelphia, the captain spent as much of his time as he could command in Mr. Eastburn's company. He was the friend to whom he generally applied, on the recurrence of his melancholic fears, and with him he constantly corresponded

when abroad.

now mentioned, I used to pray in secret, but not as yet in my family. "Leaving my family in Philadelphia, where they had resided for some years past, I now went a voyage to Europe, one to the East Indies, and one to Europe again. As I had found by experience that my fears about dying, as heretofore mentioned, were not realized, I used to think when I was returning home, that I was not yet ripe for it

In

something was wanting to fill up the measure of my sins. But when returning on my last voyage, I thought my cup was full,-I had no plea to make, and expected it would take place when I got home. this frame of mind I arrived at Philadelphia, in September, 1793, in the midst of the pestilence, which raged in the city at that time. This circumstance rivetted my fears; but in place of driving me to actual despair, it stirred me up to duty. I set up worship in my family, and was determined to persevere in duty, though I should perish therein.

"Thus I persevered for about two months, when I was brought to the last extremity. On the 14th of November I was so miserable that I wished to hide myself from every creature; and had it not been for the ties of my family, whom I dearly loved, I should have gone away to some place where I was entirely unknown. In the evening I attempted secret prayer, but I could not pray-my spirit was in such agony that I could only prostrate myself, and use groanings that could not be uttered. The time for family worship drawing nigh, I thought I should be obliged to omit it; but the friend that found me out, as already. mentioned, came in and performed worship for me. After worship, my mind became a little composed, and when I went to bed I found myself disposed to meditation: and now the subject returned that was wrested from me so many years back, by the