After saying that we have no means of forming any idea of the nature of matter, but from the impressions we receive from it, those of figure, divisibility, gravity, and disposition to move when impelled, to continue in motion unless retarded, &c. &c.—in allusion to a well-known theory, he adds: "But some have doubted whether we could be sure even of those properties of matter of which we felt most confident the existence were such as we conceived them to be. Certainly," he says, "we know nothing of what matter really is; we only know certain properties, without being at all acquainted with the substratum or subject, as a logician would say, which supports these properties. Yet," he says, "when we consider the ideas derived from external objects, we _cannot but admire their correctness and suitability to our present wants and state of existence_." "If we are ignorant of the nature of the most common object of matter, as we call it, how can we obtain any knowledge of what we call Spirit?" He thinks that it is only from a knowledge of ourselves that we can derive any ideas on the subject. "When we examine our bodies, we see an assemblage of organs formed of what we call matter, visible to the eye and cognizable to the touch; but, when we examine our minds, we feel that there is something sensitive and intelligible which inhabit our bodies." "We naturally believe in the existence of a Supreme First Cause. We feel our own free agency. We distinguish right and wrong. We feel as if we were responsible for our conduct, and the belief in the existence of a _future state seems indigenous to the mind of man_." "We are conscious of our existence; we remember our sensations; we compare them, judge of them, and Will and act in consequence of such judgment." He thinks if we can form any notion of the actions of a Spirit, it must be from reflections on such phenomena, and not from any hypothetical definitions of Matter and Spirit. Again, after insisting on the limitation of our powers, he says, "From them we may conceive of God, that He approves what is right, and condemns what is wrong; and that he may approve of our conduct when we act right or wrong, according to our own ideas of rectitude or error. We cannot conceive that God would have given us the power of judging without deciding on the rectitude or error of our conduct in conformity to such power or judgment. This is the sense in which I understand the Scriptures—that God created man in His own image." HIS TENDENCY TO REASON BY ANALOGY. "As the Mind takes cognizance of what is passing in the body, and in those which surround it and directs its notions and operations in regard to them, so we may conceive of that Great Spirit, the Soul of the universe, that He perceives and governs all its parts. That Creator, Supporter, and Governor of the universe, whom we are taught to address, not only as such, but by the more endearing appellation of the Father of our Spirits."