Analogous to such an exercise of sight, must be our mode of dealing with the verbal expositions of an argument such as Clarke’s. His words speak to those who understand the speech. To the mere barren intellect they are but the pale ghosts of notions; but the trained imagination sees in them the representations of things. He who has once detected in his conscience the outline of a Lawgiver and Judge, needs no definition of Him, whom he dimly but surely contemplates there, and he rejects the mechanism of logic, which cannot contain in its grasp matters so real and so recondite. Such a one, according to the strength and perspicacity of his mind, the force of his presentiments, and his power of sustained attention, is able to pronounce about the great Sight which encompasses him, as about some visible object; and, in his investigation of the Divine Attributes, is not inferring abstraction from abstraction, but noting down the aspects and phases of that one thing on which he ever is gazing. Nor is it possible to limit the depth of meaning, which at length he will attach to words, which to the many are but definitions and ideas. Here then again, as in the other instances, it seems clear, that methodical processes of inference, useful as they are, as far as they go, are only instruments of the mind, and need, in order to their due exercise, that real ratiocination and present imagination which gives them a sense beyond their letter, and which, while acting through them, reaches to conclusions beyond and above them. Such a living _organon_ is a personal gift, and not a mere method or calculus. 3.