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cludes, and determines the conclusion or Will into aci; and is thes ut is the ali as it Wore in iis mitid, as Woli res in iis body, it may perhaps be thought that si eo choicu fhould be ascribsed to is, and Dot to the mitid as a faculty different Dom it. Is hoWoverWe attend to the operations of the foui Within the fibres, and totis operations Without the fibres; and to iis operations, Singular, generat, and more general; and relatively to the influx of things by Way of the senses; and also to the fouPS State Of represent-ing the universe, and to iis state of regarding end 8, or recei VingWisdom of lise; that is to say, to iis natural and morat state, of ail Which we have spolien ab ove,)-then the ConSe quonCO Osa distinci perception of these severat topies, Will be a distinet solution os every doubi: and a proos that the superior essentialmutation of the foui soWs Doni the single fource of the froechoice of the mi d. Pari II., D. 315. Hence the morat di8- tinction os fouis and the natural distinction Os systems Onesrom the Other, prooeeding not hom any error or lapse of the
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examples confirm this truth, that I know DOt Ono to the contraryto bo mund in the history of any linea ge, although brought doWn to the latost date. Yet Wo ourSelves rarely EXperiencetho truth of it With in tho brios round of our oWn lives and reflection, partly by reason os our indistinci perception of the revolution of things. But these and the like subjecis do not pro- perly belong to the gyre of this Part of Our Work. 326. Aut in those mallers only in which the mdnd has been instructed by way of the orsans, in which il vietos the honorabie, the useful, or the decorous as an end. We have hitherio been considering the faci, that the poWer of choosing morai good andovit resides in the samo mind as the reasoning faculty and judg-ment; and as the principies that can be made subjects of discussion and collision, When the love os an Oud Lindies upa Confest On either fide. An d as there are no innate ideasor imprinted lavs in tho human minil fari II., 11. 293295, 300 , so the contest is carried on only by those that have assumed the character os principies in the mind. Thus men naturalty incline and descend to talio the fide of thoso thaturo soli to be something by the whole animus and body, or os Which We are olearly consciolis, and Whicli most come home tous. In regard to Other things, although We do not absolui elydoubi them, 3 et We have to grasp them by a sori of faith, as
but in the bare contemplation of possibilities; and out of the
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Wherofore this end is justly regariled as sordid, and by the
honest or honorabie man as the Very vilest of ends; Day, is despised in others even by the miser himself. It is natural to re-gard another on the fame principio as that other regards himsel Thus is any one regards the honorabie as Only a means Or instrument for arriving at his enit, or the useful; and is another regards the HSesul aS ODly a means Or instrument for arriving athis end, Or the honorable; these two persons, eauli estimatingilie Other Dom the end, can never agrue in a third end, but Willo utend with each other from the respective principies Whichguide their olection of good and evit. And in laci one and the Same perSon is nos unfrequently at variande With himself in his DNn miud, as having principies imprinted iapon it in one partsor the usesul, in another for the honorable; Whicli divergent principies issue in fight and conflici, and ultimately in a secret
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OneSSelf as an end, is something almost superhuman: at least We contemplato the re Ward that prooeeds Dom virtve; linoWing that desert alWays lios in virtuo, as punishment alWays lies in
norabie cannot extend beyond principies, or beyond the rationat induction proceoding Dom principies impressed upon themin d by Way of the senses. And for this reasou We Osten tineus and embrace res right anil honorabie, things that in them-Selves are the reverse; of Whicli the missalieti morality Os various nations is a sussicient proos However, it is not to be dented, that the virtve of tho solii flows into this morat man with a fullerand distincter vetii; in stiori, that the virtve so Ws frOm a more genuine SOul, as a Subjeci more perfectly accommodated at onceto the beginning of motion and to the reception Os lise. So
or probity are derived either Dom parent8 Ibid., 11. 295), Who by the praetice of virtves derived Dom acquired principies, have been the means os giving birili to a good inclination in theirchildreti: for tho solii it is that determinos and provides that the way leading to herself shali be opened successively accordingio her OWn nature, Whicli in fact she has derived Dom her parent. Ibid. , 11. 298.) Or elae the feods of honesty are formedin the subjeci itself out of true principies originating in a Varietyos Ways, and thus brenthed upon in their deepest depilis by theliot of life and of Wisdom. But as regards the becoming, ital Ways is for the salie of something, sor it is the essentiat formos the usesul and honorabie, being not at ali in iiself an eiid;
sanity that for the most part sticlis to pride. All things must
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essen ce and attributes remain the Same. Yet the constantly or
327. It Will be said, perhaps, that the wili is not perpetuat lyconstituted of essentials derived at ali DOm the useful, honor- able, or becoming; or Dom principies reserable to any one of them: that it does, and leaves undone many things Dom staros punishment, missortune, enmisy, anger, reVenge, inclination, love, habit. Dut these are things that ei ther carry the mindRWay captive, or determine the Wili vpWards by another forco thau that os love. With respect to the fear of punishment, Ormisfortune, Me are constrat ned by it to evioy our liberty as be-
tellect to exploro the esse ce of the will With ali iis causes anda uncis, so far ut least as concertis the principies determinant 0s reason, Which may be taken Dom some most remote and internat cause, of Which We are altogether ignorant; and this,
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the Will regarded as a conclusion. Yet RS We can reflect usOneven the conclusion, and submit the reasons constituting it to a reneWed consideration, and recali and reexamine or ruminate
them, so in this respect the Will seems to have something like liberty, and to be considered as a prae udiciat decision, that is liable to bo again brought up by appeal besore a revising tribunal, there to receive true judgment. 329. Lut in histher and divine thinos, the mind can will themeans, but in respect to the en it must premit isset to beacted uson by the foui, and the foui by the spirit os God. These higher things are What concern the foui, and the high- est are What relate to God. Among the higher We may specify the knowledge that aster the death of the body, klieity of felicities aWalis the foui that is piare; felicity eternat,b0causo in God and immediately from God; felicity incomprehensibio and ineffabie. Among the highest things Wo fhouldrochon tho bello that God is the Creator of the universe, omnipotent, all-provident, Omni Scient; Who is to be Worshipped,
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to be adorest, to be loved; that the very means Ioad ing to himare to bo adored as Himself; that He is life eternat; tho otidos onds; the ruter of things, ali and singular, yea, mOSt Singular; besides an infinity of Other trullis that do nos come of themsolves tuto the intellectual mind. It is plain Dom our account of the foui, the Will, and Dee choice, to What extentilio mind can Deely rise to these things, Or choose them in preferetice to loWer things, that is to say, natural ly Weigh themin the balance, and so remit Dom the intellect into tho will thosothings that tend as means to this end. Although high and divine things are incomprehensibie, and do not come homo toour mental consciolisness at ali by the path of sensation, yet stili they do come to our linoWledge by the instructions of Ourteachers, and by Sciences; and in Some mensure also by Our
poWer of resecting upon arguments, and the things floWingin theresrom, and perpetuatly Dom the universe a posteriori; but principalty Dom the Holy Scriptures. By these means themiud may linoW and understand the existunce of theso highthings, and 8O sar as concern8 us, their nature and quality; and therofore tho faci that they are to be earnestly Sought after. AsterWards Dom tho intellect they may sali in to the thought; hom tho thought in to the judgment; and then in to the conclusion Or Will, consequently into action; for action is perpetuat Will, as Wili is perpetuat determination into act. 330. But although We are able to Will these things, it does nos solioW that we Will Deely. The freedom of Willing dependsupon the love of the eud, Whicli resulis in destre. From the
a centre, between the influx of the higher forces and the lomer
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ns mere subjecis; and rules the universe With ali iis singulars, in things und particulars the m Ost singular, With infinitely more pOWer, WiSilom, and providenee, thau any SOul Whatever rulesiis OWn body. There re as He is the vertest posse, it cannot
one end Rione, the created universe contains. Granting this, it solioWs that there is a universat laW, On Our obedience tO Whicli
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332. But Dom our statemunt of the balance of the mind Vari II., Π. 322, 323), it is quite clear, that one of the scales has for the most part heavior weights thrown into it thati theother, the contents of Whicli indoed are not weighis at all, butmere larces. In Order then to turn the balance in favor of tholaiter scale, the Weights of the Other must needs be so disposedas to Field, or Oben the forces of the sirst: Or else they mustbe removed: that is to say, tho mind, Whicli holds the top of the balance, must try to separate itself, or Withdra' DOm thoanimus, and as sar as possibie abandon iiseis for the timo boingto the rogard of higher things. It has been occasionalty SheWnabove, that the potency and poWer to do this are granted to
Sleeps. Os course then, by this means, the mind is tost to thodisposal of the foui, and suffers itself to be acted upon by the foui, Whicli thon floWs in With fuller light, and is received by the miud in an almost purely intellectual sphere. ΑΠd by consequenco the foui itself is test to the disposal, and under tho auspices, of the Spirit of Wisdom, Who cannot but be rendered conscious of itfJ intuitions, because iis thought is at this timodirected to him, and terminates in him; bosides Whicli ho is conscious Os ali things, and Weighs ait, even the very minutest particulars, and knOWs hoW they are Weighed by us. Nay, tu order that the balance may incline to his fide, he mostmercissilly provides sor the possibility of an approach to himself, and for tho reflection of his divine light upon the human raee, by a Mediator, Who being in our human nature united to God, has exactly fulsilled the essentials of the divine laW in every fitile.