THE

POLITICAL CLASS BOOK.

CHAPTER I.

On the Laws which govern Men in Society

1. REASON, or the mere light of nature, does not make known to us with certainty either our origin or destiny. We know that we did not form ourselves, either as to mind or body; nor call ourselves into being: nor do we know when life will end, though we know it must end. We see that there are families, and that there are many relations arising out of family ties; that many families, dwelling in a neighborhood, make a society, or community; that many communities of families make a nation; and that a nation occupies a part of the surface of the earth, as its own.

2. We know that the earth is fitted to be our dwellingplace; that all things necessary to human life, and comfort, and pleasure, except heat, light and air, come in some way, with or without man's labor, from the earth, or its waters. We know that the earth performs its journey around the sun once in every year; that from this motion the variety of seasons is derived; that it turns on its own axis once in every twenty-four hours, having always advancing day over one half its surface, and retiring night over the other. We see that, with the coming of the seasons, the same changes recur; that in winter the earth is bound with frost; that in spring the vegetable kingdom lives again; that summer produces its fruits, and its harvests; that autumn withers and destroys; and that winter comes again with frost and snow. We see that these changes are connected with animal life, in that part of the globe which we inhabit. The spring, summer and autumn are the periods of labor to provide for the passing from the old to the new year. These recurring

changes impose the necessity of being industrious, and of providing for wants which are sure to come. From these relations, rightly understood and observed, the good order of society arises. We see that the sun is the source of light and heat; and that, though it is at a great distance from the earth, the changing of the seasons depends on its influence. When our side of the globe is turned from the sun, and the absence of its light permits other luminaries to be seen, the vast space above us appears to abound with bright orbs; and, knowing as we do the magnitude of some of them, and the distance of some of them from us, and from each other, the mind is filled with veneration and awe at the grandeur and magnificence of the universe. The question that naturally rises in the mind is, How came this universe into being?

3. This can be answered, by the light of reason, no otherwise than by feeling a solemn conviction, that there is some GREAT FIRST CAUSE, who created and ordered all that we perceive; that the same Cause continues to govern according to HIS Own laws; and that HE is everywhere present, to preserve the beautiful order which reigns throughout. His power is shown not less in the delicate forms of vegetable and animal life, which the naked human eye cannot see, than in man himself, in the earth, the sun, and the numberless worlds which exist in the firmament. Mere reason infers, that to this Almighty Lawgiver adoration and obedience are due from all created beings whom he has blessed with the power of raising their thoughts to him. But mere reason does not disclose the answer to the anxious inquiry, What is the destiny of man? Is that being, who is made capable of thinking of another and superior existence, shut out from it? Does he end here, and remain forever ignorant of all that his humble senses and poor thoughts cannot disclose to him?

4. The hope of future life is natural to the human mind; but we know, from the writings of eminent men, who lived before the time of the Christian revelation, that unassisted reason cannot assure us of existence beyond the present being. Wherever belief in future life, not derived from Christianity, has been entertained, such life was supposed to consist of earthly good unmixed with earthly evils, or of earthly evils unrelieved by any good.* The doubts and perplexities,

* Pope's Essay, Evis. I. line 99, &c.

which hung over human hope, were at length dispelled by the revelation of Christianity. From this source we are assured, not only that there are laws for human life, but also what they are; that they extend beyond this transitory scene; that welfare here, and future condition, depend on knowing what these laws are, and in rendering obedience to them.

CHAPTER II

The Sources of Knowledge.

5. WHAT the human mind is, is not known, nor to be known. Whether there be, or be not, innate (or inborn) ideas in the mind, is a point on which philosophers are not agreed. The knowledge of outward objects is conveyed to the mind through the senses. The eye (or vision, from the Latin video, to see) makes known the color, shape, size and distance of objects. The sense of feeling makes known softness, hardness, smoothness, form, &c.; that of smelling makes known the fitness or unfitness of substances for our use; that of tasting renders like services. The ear is given to assure us of danger or security; both the eye and the ear, to maintain our connexion with persons and objects; and all the senses to be sources of pleasure and of pain. By the frequent use of the senses, they become more and more acute. In many mechanical employments, as in painting and sculpture, the eye attains to surprising exactness. Among musicians, the sense of hearing acquires a wonderful accuracy in distinguishing sound from sound, and one sound from all others, when very many come to the ear at the same time. The sense of feeling makes known to the skilful the qualities of many objects, which cannot be discerned by others. The like remarks apply to the other senses. The perfection of the senses depends on original formation, and on the use which is made of them in education, and in business or pleasure.

6. When the senses have conveyed to the mind a knowledge of things without us, we have the power of retaining that knowledge, and can recall the impressions made, and think of them, and seem to see the outward objects before us. We separate and combine anew the images in our minds, which can be made to exist in reality; as, for exam

ple, a house, ship, a picture, mechanical machinery. In like manner, poems, sermons and books are formed out of ideas gained through the senses, and out of innate ideas (if there be such) which are reformed and arranged by thinking. The thoughts of one mind come to other minds by speech, writing or printing. From our experience of what the mind can do with the impressions and ideas (that is, with what it perceives to exist in itself), we suppose it to have certain powers and faculties. Reason is said to be that power whereby the mind comprehends truths, which are necessary and universal in their application; as that the violation of the laws of our nature is wrong; or that two things, each of which is equal to a third, must be equal to one another. Reasoning is that faculty whereby we deduce unknown from known or given truths. Judgment is that faculty whereby the mind can compare the relation of its ideas to each other. Judging is the process by which the mind comes to a conclusion from such comparison. Memory is that faculty by which the mind recalls what it has formerly perceived, felt or thought. That faculty by which we are determined to do, or not to do, is called the will; that by which we range through created or fanciful being, we call the imagination. Passions are strong excitements of the mind relatively to external objects. Though we speak thus familiarly of the mind, we know nothing of it but from its operations. Its connexion with the earthly matter of which we are formed, is above human comprehension.

7. Other animals besides men have the power of making themselves well understood by sounds; but speech, with the uses which can be made of it, is that exalted faculty, which places man far above all other animals. Speech is connect

ed with the mind of man, and mind connects him with his Creator.

8. The power of preserving thoughts by writing or printing, is another beneficent gift to man only. By these means we may know what others think and do in remote countries, and what has been done and thought in the past ages of the world. Thus the treasures of the human mind descend through successive generations, although the minds in which they were formed, and the frames which these minds inhabited, may have long ceased from the earth.

9. Another source of knowledge, and on which many of the most important acts of our lives depend, is this: We know, that, under certain circumstances, a certain consequence has

usually followed. We do not know that it certainly will follow; but the expectation is so strong, that we act upon it as a certainty.

10. We cannot know that placing a youth in the way to receive an education, and knowledge of some art or science, will enable him to live, and thrive, and become useful to himself and others. But as such efforts have been usually successful to some extent, every parent endeavors to give his children the opportunity of making the experiment.

11. We observe that persons are, by nature, different in external form, and in the qualities of the senses, and in the power of using what the senses send into the mind. We know that both bodily and intellectual power depends much on habit and discipline. We see some children, who are apparently well gifted by nature, who have not the opportunity, or who neglect to use it, of improving their senses and their minds. We see others, who are, by nature, less fortunate, who use opportunities with great diligence, and who become superior to the former.

12. There is, probably, as much of difference among children in natural disposition, or temper, as in the senses and qualities of the mind. Education is intended, among other things, to strengthen good dispositions, and to correct erroneous or defective ones. The effect of education on the natural qualities of individuals cannot be clearly defined. There must have been many persons, whose propensities were naturally wrong, who have been saved from disgrace by discipline, and thereby made good members of society. So, also, there must have been thousands, who were naturally well disposed, and adapted to be worthy in themselves, and an honor to society, but who have been tenants of prisons, and some of whom have left the world as condemned criminals. What an appeal is this, to those who have the ordering of social welfare, to provide, and apply, the means of moral instruction!

13. Supposing these views of our nature to be substantially right, the object of the following chapters is, to point out to the youths, who are in the course of education, their relation to each other, to society, and to their country; and to show, in a plain and simple way, the excellence and value, beyond all price, of the political condition in which they exist. The further purpose is, to give some information of the social system, of which they are to become active members, and on which their own happiness, in common with that of all around