------who deem themselves most free, When they within this gross and visible sphere Chain down the winged thought, scoffing ascent, Proud in their meanness; and themselves they cheat With noisy emptiness of learned phrase, Their subtle fluids, impacts, essences, Self-working tools, uncaus’d effects, and all Those blind omniscients, those almighty slaves, Untenanting creation of its God! Such men need discipline, not argument; they must be made better men, before they can become wiser. The attention will be more profitably employed in attempting to discover and expose the paralogisms, by the magic of which such a faith could find admission into minds framed for a nobler creed. These, it appears to me, may be all reduced to one sophism as their common genus; the mistaking the conditions of a thing for its causes and essence; and the process, by which we arrive at the knowledge of a faculty, for the faculty itself. The air I breathe is the condition of my life, not its cause. We could never have learned that we had eyes but by the process of seeing; yet having seen we know that the eyes must have pre-existed in order to render the process of sight possible. Let us cross-examine Hartley’s scheme under the guidance of this distinction; and we shall discover, that contemporaneity, (Leibnitz’s Lex Continui,) is the limit and condition of the laws of mind, itself being rather a law of matter, at least of phaenomena considered as material. At the utmost, it is to thought the same, as the law of gravitation is to loco-motion. In every voluntary movement we first counteract gravitation, in order to avail ourselves of it. It must exist, that there may be a something to be counteracted, and which, by its re-action, may aid the force that is exerted to resist it. Let us consider what we do when we leap. We first resist the gravitating power by an act purely voluntary, and then by another act, voluntary in part, we yield to it in order to alight on the spot, which we had previously proposed to ourselves. Now let a man watch his mind while he is composing; or, to take a still more common case, while he is trying to recollect a name; and he will find the process completely analogous. Most of my readers will have observed a small water-insect on the surface of rivulets, which throws a cinque-spotted shadow fringed with prismatic colours on the sunny bottom of the brook; and will have noticed, how the little animal wins its way up against the stream, by alternate pulses of active and passive motion, now resisting the current, and now yielding to it in order to gather strength and a momentary fulcrum for a further propulsion. This is no unapt emblem of the mind’s self-experience in the act of thinking. There are evidently two powers at work, which relatively to each other are active and passive; and this is not possible without an intermediate faculty, which is at once both active and passive. In philosophical language, we