The economy of the animal kingdom, considered anatomically, physically, and philosophically

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With one only force, Iight, or virtuo. But this light is received according to the modification that the intermediate paris, or theparis constituting the fibres, induce; much in the Sume manneras the objecis and subjecis into Khicli the solar light flows. o v let us ascend Dom this to the spirituous suid, and by ana-l0gy conceive in it, as in a supereminent Orgati, the least and imperceptibi e lines or poros analogous to fibrillary lines, delinented and inscribed by the srst aura os the worid in immense abundanoe and with incredibie persection; and let iis concelVethat tho essentiat determinations of this suid, or that iis form, Whicli is the forna of forms, rosulis Doni these delicate delineations. ΝOW as these nnalogous and supereminent fibriis, in re-gard to thoir constituent substances and entitieS, Rre Re Ommo

p0ndent, but higher, in the foui: although it must be consessed, that without tho nid os a mathematical doctrine Os universalS, and the most ample experience frOm the posterior Sphere, Vecari never procure any Other than the obscurest iden of the subjeci; an idea approaching nearer to tho dari ness Os ignoraneethan to tho light of knowledge. Still this subject is the nobi est part of rational psychology. Indued it is the principie Dom

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tWoen ii and lise thoro pro boundarios Whicli it is impossibio sorhuman facultios to transcend. Vari II., Π. 266.)316. But Dom this first threast tot us Weave, as sar RS Memay, the web, and proSecute the argument, of Our rationes psychology. It is evident frona actuat in s based uson eXperienee, that this stato cannot be inducod upon the spirituous fluid, eXCept in a generat, Dot in a Singular manner; for the mind itfelsis but a very generat operation Os the SOul, and is the centre towhicli the foui descends With iis force and virtuo, and lo Whichthings ascend under an intellectual form as Objecis, or principies imprinted iapon the memory. Henoe any Such assection and mutation cannot, it Seems, possibJy be induced upon the foui excepi in a generat maniter. OtherWise, is the foui itself Worotho centre os influxes, as in a State os integri ty, then a more Singular, nay, a most Singular mutation might be inducen uponit. And the consequence Would be, that every deliberate aberration Dom the truth, Or every deliberate lauit, Would be in delible, RS SheWn abOVe. Ρari II., 11. 299.) Τhe generat state readilyadmits of being repatred and reformed by singulars, but not thesingular state by the general; for singulars constitute the generat. For this reason it is most Wisely provided that we should be instructed a posteriori, and rendered rational by succeSSive Stages. Henee it appears hoK dangerous it is With principies that areerroneous and hostile to the truth, to lut oursolves looso in theheight and dupth of nature's prior sphore, and of the doctrine of universals Or singulares: and hOW stili more dangerous and wickod it is to disseminate such principies among the public. For the hi glior and the doeper Wo go the nearer We come to theessenee and state of the foui. But those Who let them selves beled by trullis, may enter legitimately even into absolute singulars, and the higher they go, the ruther and the more do theynscend 1DOm Use; for usos serve sor reducing thoso things toordor that are derived froin the imaginary and Specious apparent truths os othors, and Whicli apparent truths aro reatly salsities, and would disturi, the Way leading to absoluto trullis. But is Wo Would insinunte OurSelves farther into this nobio subjeci, Wemust per reo discuss the subject of the Will, of heu choice, os the particular concurretice of the SOul With the operations of themiud, and also the subject os conscience. Anil still Wo must be-

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nppear as is they Were bright With morning light. Thus Woliave explained the folloWing part of Our induction, namely, this: Henee it is in the most perfeci harmonic variely, both with respectio the paris in iis system, and with respect to disterent systems relatively to each other. Ly means of this variely, the foui is enabledio know everything whalever that habens without and within thebo , and that comes in conlact with the bo ; and to a V iis

stood according to the disposition os present things, in other Uoriis, to think; then to reduco iis thoughis analyticatly to the rin os an equation, that is, to jud ge; then to draW a lineunder iis judgmenis, and sum them up, Or in other Word S, to conclude) it sollows, that the thing concluded is What is culleu

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and bl Ood-vesset, to contract; the cartilages and the strutched membranes, to return to their previ OuS State; the musele, to collapse ; the obstructed brain, to animate; compreSSed auraS, toe pand; a Spring, to recoli; in Shori, almoSt everything en-deavors to change iis state, resistance being ait that prevenis and restruitis it: so that When the resistance is removed, est OrtP38Ses into Open motion, and this, to the exaut degree to Whichthe resistance is removed. Τhus the fame causes are the determinanis or essentials Os motion as Of essori; consequently motionis perpetuat essori. I am not noW spuaking of that motion os bodies that proceeds Dom externat force; for to Leep in motionis more natural than to remain at rest. But to return to the wid: this involves in ii as many essentinis as there are pOintSthat have enterest Dom the thought into the judgment, or astho miud has alloWed, by the liberty of judging, to enter into the conclusion. Τhis is the reason Why action is perpetuat Will ;and why ali the essentials of action lio in the vili; and whyaction is estimated according to the wili. 319. But let us stili pursiae the subject of the Will, as thebest means to illustrato the nature of Deo choice. A single Willor a single conclusion is formed os as many Wilis Or conclusions RS there are means, that is, intermediate onds Ioading to that Whicli is regardod as the ultimate End: and uot one of these Wills comes forti, Ope ly into action utiless resistance be removed, and then Only in the degree in Whicli it is removed. Thus tho miud regarns impossibility and degrees of impossibi-

and iis degreos; Whence in every Step os determination, themiud pauses to reflect iapon place, time, opportunity, the State of things, iis oWn poWer, the retractive larces of the animuS, and many matters that constitute arguments of possibility; and thus in a manner every time concludes, or serms Wilis, in ordor that ali things may be carriod on in the natural order tothe ultimate eud; and the more intelligent the miud is, in Orderthat ali things may proceod as of themselves and their OWnaccord . This constitutes foresight nud prudenue. And themiud acts thus With the greater earn estness in proportion to the ardor With Whicli it destres and loves the ond; the love of the

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be like conatus Or estori, and may theres ore in Some mensure bocallod rational essori, it solioWs, that it passes into notion usonthe simple removat Or tessening of impo8Sibilities, suci, passagebeing called iis determination. Ρari II., 11. 159-IGI.)320. What thon is tho Dee choice or liberty that is attri

understanding. In order to ensile any one to admit essentials Dom tho sphere of the thoughis into the conclusion, he must Ofcourse know and understand What to admit, and What he canbring in. Thus the more intelligent the man, the more Dee his Will. Aud heuco thero is no Deedom of Will in inanimatethings; a certain analogon os Dee Will in brute animais; ashado of it in maniacs and idiots; a smali sitare in tho lo vestgrades of mankiud: in ali a larger mensure, accordiug to their

mean to a more excellent end.

322. Nos as liberty is the companion and spouse of the intellect, it follows, that the otio as Weli as the other may bo exalted and perfected in the humati race : and in faet ait possibio means and nids are providen to ensure the perfection of both. Thus our very foul itself, Whicli soWs fro in above into the rati0nal miud, is essentiat science and natural intelligence Part

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Whicli are so manu masters to instruct iis in the nature of the

Sciences, as improved by the sinest talents of manliind; and thulinowlodge of things that transcend the intellectual sphere givenby actuat divine revelation, Which, as the Iearned teach us, is thespring Dom Whicli tho knowledge of heavenly things and themost essentiat laWs of the puroly morat code have gone sortii throughout the Worid. Νay, in Our very fouis is implanted thethirst of knowing and exploring the most hiddon and the highestthings; and an ardent destre of discerning ulterior ends in means, and of divining the future Dom tho present and thu

more than smeli; sight more than hearing ; understanding morethan Sight: consequently this very love ascends by iis oWn degreus froin the body to the foui, Whose happineSS We cannot but preser or destre besore ali the happiness of any lower lis e. And that nothing may be Wanting to perfeci the underStanding, and to exercise it upon the objects of the memory, and Hponthe consideration of things, it is also given to man to Separate the mind Dom tho modioy crowd of the assections of the animus; so that nothing may disturb iis analyses or mar iis quiet; and

expatiate in thought Over universat nature, and to Seeli and

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the animus come clearly Within the Sphere of Our SenSations,

than of Willing it, and that the liberty of acting, or the Wila,

is very eastly divorced Dom the understandi g, Or the huSband. And this separation in the marriago-bed of the mitid is ostenmore complete in the intelligent than in the simple-minded, for the former persuade themselves by various intellectunt rea- sons to talie the part of the loWer Senses, and Speciou8lycloah the merest vices under the garb os virtues. But let usrightly consider tho cause of this equilibration, and what it is that turiis the scale. Nothing is acceptabie or grateful that does DOt proceed DOm Deo choice: What is done Dom necessity hasno merit. In Order sor iis to be junged from Our Will, the m0

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ossentials may be brought in to the Wili, that is, into the conclusion of the judgment, or the closing operation Of the thoughis. But although our Wilis are the concluSions of judgment, Vet, nevertheless, by the help of Dee choice, We have the poWer tojudge them over again, or to ruminate Our thoughis, beserethey are determinen into aci; und even after actuat determination, to direct, and as it Were amend them, to prevent them rom Wandering too sar beyond the circle of means tending totho botter end. But in truth nono of the things above mentioned are Ofthemselves inimical or hostile to us. The delights of the worid, and the pleasures of the animus, are harmiess in themSelves, and serve as the suel and incentives of bodily li se, and as means and helps to the promotion of ends. Τhis We may See very plain lyby considering them one by one . For nature, regarded in iiset is dead, and Only serves life as an instrumental cause: being

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is no evit in thum. Those of thum that exist in the body, ardSO many Vehicles of means to a given end, and 8pring Dom a pure fountstin in the foui. But they are as streams that gathermiad as they run, and every ditch in Whicli they tarry b0COmOS n neN SOurce of impuri ty. Nay more, the destres and loves of ends excito the intellectunt light in tho miud; and the loves of corporeat usus excito the vital light in the animus ; us is plain Doui the illumination Os the thoughis, and the Lindling of the imaginations. This is in sOme mensure comparabie to tho light of vision Whicli in the pyes of some animais is kindlod up in the durk by the activity of appetite. Butiet iis spein Dom instances. Taste and flavor is not Only an index of the quali ty of Dons and drinlis, but ncis also as u Stimulus to repair the forces of the body that must othersise suit: consequently it is a delight maliing easter aud more plensant the process of formation and renovation in every living subjeci; and thus it soWs down Dom the foui as a pure love of preserVingby means os nutrition iis oWn ultimato form in the body, and of prolonging the years of life for iis OWn salie aud sor iis associales. The destre sor sexuia connection descendes Dom an innocent and burning destre of the foui to multiply tho individuals of iis Liud in order that the earth may be peopled; and in the humati soles for a stili more universal end; and the more this universat enit reigus in the destros, the purer is iis derivation. So parental love exists as a means to the education and parental care of the Offspring. Auger exlsis Dom gent sordefending the truth, for protecting onesself, resisting injuries, and Dr preserving the Order of One's OWn nature, and of the nature of tho Whole. Ambition exisis in ordor that in theserOSPOUtS Caeli mari may excet, may rise to a proper height in knowledge and mitid, and affect tho higher rather than thelower Sphere ; &c. And the fame may be said with respect toother destres and assectiotis, Whose sevd lies deos in the foui. And What is particularly Worthy of rem arti, in proportion to the universality of any natural end, these incentives increase in deligitis and hetice in destres. But as they flow downward fromtheir pure Duntain, the more rapid is frequently their current, and tho moro desiled aud polluted are they by accessories; 80 that at longili Wu scarcely know Whether they be streams stom