uate or absolutely false. All and singular are accordingly warned
that what is here printed comes from a mental point of view totally
opposed to the alleged Truth, as well as from that limited amount of
application which a regular calling in the week and customary
church-going on Sunday has left at our disposal.

Mr. Frothingham claims to have obtained cognizance of certain laws which
govern the relations of the Universe. He maintains that the natural
understanding of man is led through various educative processes to that
vague and variously interpreted condition known as Transcendentalism.
This final manifestation, although no other than Antichrist and the Man
of Sin in person, is a necessary forerunner of our possible redemption
through acceptance of the ultimate Gospel. For external philosophy has
here reached its lowest form, which is necessarily self-destructive; and
so ends what may be called the natural development of the human
consciousness. The personal principle has achieved its utmost might of
self-assertion against that which is universal. Selfishness now appears
in its most destructive form, demanding the liberty instead of the
subjection of men. Sympathy usurps the seat of Justice, the individual
is cruel under pretence of being kind, and fanaticism and mischief are
baptized as Duty. The divinely ordained institutions of society are
sacrificed, and ruin and chaos inevitably result. Having shown that
Philosophy, developed in its natural form, can produce nothing better
than Pantheism, Atheism, Anthropomorphism, and Skepticism, there arises
an inquiry for the causes which have produced these seemingly unhappy
results. And now it appears "that the Consciousness must be developed in
its natural form from a natural point of view before its spiritual form
can be developed; and therefore that Philosophy must be developed as a
natural production in three spheres before it can be realized as a
Universal Spiritual Science." Again, the Cause of All has hitherto been
conceived from a pagan, Unitarian, and naturalistic point of view. For,
if we understand Mr. Frothingham, the Pope is not a whit sounder than M.
Renan,--the Head of the Church being unable to "consciously appropriate"
his own theological formularies, until, governed by a Unitarian and
naturalistic law, they are contradicted in being incarnated. Philosophy,
then, hitherto demanding that everything should be realized from one
Universal Cause or Substance, "h