ation. All the studies of the natural philosopher and the
chemist, all our journeys by land and our voyages by sea, and all the
systems and science of government, are built upon this principle, that
from a certain method of proceeding, regulated by the precepts of wisdom
and experience, certain effects may be expected to follow.

Yet, at the same time that we admit of a regular series of cause and
effect in the operations both of matter and mind, we never fail, in our
reflections upon each, to ascribe to them an essential difference. In
the laws by which a falling body descends to the earth, and by which the
planets are retained in their orbits, in a word, in all that relates to
inanimate nature, we readily assent to the existence of absolute laws,
so that, when we have once ascertained the fundamental principles
of astronomy and physics, we rely with perfect assurance upon the
invariable operation of these laws, yesterday, to-day, and for ever. As
long as the system of things, of which we are spectators, and in
which we act our several parts, shall remain, so long have the general
phenomena of nature gone on unchanged for more years of past ages than
we can define, and will in all probability continue to operate for as
many ages to come. We admit of no variation, but firmly believe that,
if we were perfectly acquainted with all the causes, we could, without
danger of error, predict all the effects. We are satisfied that,
since first the machine of the universe was set going, every thing in
inanimate nature has taken place in a regular course, and nothing has
happened and can happen, otherwise than as it actually has been and will
be.

But we believe, or, more accurately speaking, we feel, that it is
otherwise in the universe of mind. Whoever attentively observes the
phenomena of thinking and sentient beings, will be convinced, that men
and animals are under the influence of motives, that we are subject
to the predominance of the passions, of love and hatred, of desire
and aversion, of sorrow and joy, and that the elections we make are
regulated by impressions supplied to us by these passions. But we are
fully penetrated with the notion, that mind is an arbiter, that it sits
on its throne, and decides, as an absolute prince, this may or that;
in short, that, while inanimate nature proceeds passively in an eternal
chain of cause and effect, mind is endowed with an initiating power, and
forms its determinations by an inh