conceivable errors. The line of truth and the line of common sense may seem perfectly parallel for the short space to which the latter is usually drawn; but yet, when produced to a great length, they may be found diverging to an immeasurable distance from each other. There was nothing in the Ptolemaic first principles to which common sense does not incline us to assent. We all naturally look upon the earth as at rest, and as the centre round which all the heavens move, until philosophy has informed us better. Nor is our error in this inconvenient for most of the common purposes of life: but what a mass of confusion and error was raised upon that foundation! By assuming the earth as a fixed point in the natural world, the most erroneous conclusions were formed with regard to the motions of the other bodies in the universe; by assuming common sense as a fixed point in the moral world, we shall perhaps form ideas of those truths which lie without the pale of common sense no less erroneous.

It will of course be said, "What then are we to do? In what other way can we proceed?" To answer this question we have only to refer to the course which has been pursued in natural philosophy. There, the first step has been to ascertain the real state of our world in respect of motion and rest; the next, to ascertain the real motions of the other planetary bodies in relation

to the centre of the system, by making allowance for the effect produced on their apparent motion in consequence of the motion of the earth; the last, to form a general idea of the relations of all the bodies to the centre, to the earth, and to each other. When natural philosophy began her career, the starry heavens were indeed an object of transcendant splendour, fitted to attract her admiring gaze, and raise her aspirations after knowledge. But the courses of the planets seemed intricate and confused, now advancing, now stationary, now retrograde, and all irregular, the moon by turns waxing and waning, and the sun pursuing an oblique path in the ecliptic, sometimes appearing to engage in conflict with the moon, and to hide his face behind her darkened orb, -the whole presenting a variety of phenomena which perplexed the wise, and, working on dark phantasies of superstition, astonished and troubled the nations. But when science, by pursuing steadily the track which I have lightly traced, attained her noon-day height, the apparent confusion and intricacy vanished, and the universe assumed an aspect of beautiful order and noble simplicity.

And if we aim at success in the philosophy of mind and morals, the track which we must pursue is quite analogous. The department of the universe which engages our attention here is still

more glorious than that which forms the province of physical science. In that, our attention is directed to inanimate matter, and the varying relations of its particles or masses, with the laws by which these are regulated; but in this, we have to contemplate the mutual relations of living agents to one another and to God, to deduce from these their respective duties, and to ascertain the general laws of the moral universe. The field is wide and glorious, the apparent confusion of jarring passions and principles and conflicting interests is discouraging, and in the government of God here, as in the material world, there are apparent retrograde movements and stationary seasons; nor can we at all times discern the steady and progressive line of justice and benevolence guiding all events. Yet we may rest assured that that line is ever followed in all the providence of God. The anomalies to which I have alluded should make us examine more closely, first, the motions and tendencies of our own minds. The eye of the judgment has no stationary spot from which to look upon the moral universe; the mind in which it resides is itself changing its relations to other minds, and its active powers are ever in motion. The first step, therefore, which we take in this branch of philosophy, must be a strict investigation into the principles and tendencies of our own minds. When

this knowledge is attained, and due allowance made for the misapprehensions to which these make us liable, the moral universe of God will appear in a new light, his providence will be fully justified; beauty, order, and simplicity will be every where beheld; and God will be glorified in all.

CHAPTER III.

OF POWER, CAUSE, AND EFFECT.

MUCH has of late been said and written with regard to the relation of cause and effect; and philosophers have differed, or seemed to differ, considerably as to its nature.

Dr. Brown has

considered the subject at the commencement of his Lectures on the Mind, and has grounded the whole arrangement of his work on the views which he entertained regarding this relation. Of the advantages or disadvantages of the general arrangement which he has adopted it is foreign to my present purpose to say any thing; but I cannot so lightly pass over the principles which led to its adoption. The question is fundamental in philosophy, and although it is attended with considerable difficulty, it is necessary, in deference to so eloquent and popular a writer, to give it an early consideration. It may perhaps be satisfactory to treat the subject in the form of a history of the origin and progress of the dispute regarding