mystery even in the smallest particle of matter, sufficient to baffle our inquiries, then we may reasonably expect to be frequently put back and baffled in the very intricate subject of the mind and its relations. Accordingly we find various inquiries in the philosophy of the mind, which have hitherto eluded all efforts at a satisfactory solution of them; and many things render it not improbable, that they ever will.-One of these difficult topics, stated in a few words, is the consistency of man's freedom with the Divine prescience; but as it is a topic, which has been much debated, and on which an opinion should not be lightly hazarded, it seems proper to remark, that it is brought in here, merely for the purpose of illustration.

Various considerations and trains of argument are thought to have established these two distinct points, viz. the foreknowledge of God and the entire freedom of human actions. In the view of very many persons, both propositions are susceptible of being clearly and satisfactorily established. But another question immediately presents itself, which, by the admission of all parties, is not so easily disposed of. The consistency of the Divine prescience, which is supposed necessarily to imply an antecedent and perfect superintendence as its basis, with man's unshackled freedom, has hitherto been found a knot, a puzzle, which the greatest minds have found themselves

unable to resolve.

What shall we say here? Have we arrived in this instance at a limit, which we cannot pass? Are we called upon to believe without being able to explain? Are we required distinctly to admit our inability to solve every thing?If such be our apprehension of the state of this question, then surely it becomes us in this and in all similar cases, to submit cheerfully to what we have grounds for conceiving to be an ultimate restriction, an inevitable ignorance.

§. 61. Limits of the mind indicated by the terms, infinity, eternity, &c.

Again the limited nature of the human mind will be

found to discover itself in the use of such terms as these, eternity, infinity, universe, omniscience, incomprehensibility, &c.-We never can fully understand what is meant to be expressed by the word OMNISCIENCE, So long as we know not all things ourselves. We bear it on our tongues, it is true, and apply it to the Supreme Being; but every one knows and feels, that it falls vastly short of the mark.

We speak of the UNIVERSE, which means the whole; but it is impossible for us to form an idea of the whole, applicable to all existences, which shall perfectly and necessarily exclude any existence beyond its boundaries. No inan's mind can limit space even in conception, however true it may be, that all our conceptions are limited by that; and wherever there is space, there either is, or may be existence. Therefore, when we speak of the universe, we hardly know what we speak of; it is something great, mysterious, and in part at least utterly undefinable, which the mind struggles after, but without the power to grasp it. The terms, infinity, eternity, and the like imply, that the ideas, intended to be expressed by them, are imperfect; that there is something in them beyond the mind's reach; and of course that the efforts of the mind, when made in the direction indicated by them, are bounded and kept back by some fixed law.

It may be further added, that, in all truly simple ideas, we have reached a boundary, which we cannot pass. We cannot resolve them into others; we cannot detect in them any subordinate parts; we cannot define them; we must leave them as they are.

§. 62. Of restraints resulting from ultimate facts of the mind.

We encounter restraints also; in other words, we have gone as far as the powers of our minds will permit, whenever we have ascertained any ultimate facts or truths of our mental constitution. It is possible we may sometimes suppose ourselves to have arrived at ultimate principles, when we have not; but on the supposition that we have truly reached them, it is certain we can go no further.

Out of the multitude of instances, that will present themselves, a few will suffice to illustrate this.

I, The nature of PERCEPTION, by means of which we become acquainted with external objects, is such, there can be no knowledge from this source, unless the external object be present in the first instance. However great we suppose its energies to be, the mind is here evidently restricted. It can have no sensations of sight without the presence of a visible object, no sensations of touch without the presence of a tangible object, no sensations of hearing without something audible.

II, The mind finds itself restricted likewise in those subsequent conceptions of objects, which have once been perceived. The existence of such conceptions depends on the exercise of association; and the action of association is known to be governed by fixed aud inflexible laws, the operation of which we cannot suspend and alter, except only indirectly and imperfectly.

III,-We cannot call up thoughts, as we shall hereafter have opportunity to notice, by mere direct volition; and hence in all cases of reasoning and imagination, we find ourselves subject to the restraint occasioned by this inability. It is the same in various other instances.

§. 63. The sentient part, as well as the intellect has limits.

There are boundaries also, although we may not be able to indicate them with equal clearness, in the sentient part of man. These restrictions undoubtedly differ from those, which have been considered, in not being impassible; but it is certain, that this can never take place, that these boundaries can never be transgressed, without the most unhappy consequences.The passions, for instance, have their due limits, and if it be possible, as we know it to be so from too frequent experience, for them to be exceeded, still it is always attended with an interruption of the general adjustment of the mind. If a man be exceedingly angry, the susceptibilities of the memory and of the judgment, and other powers will be disturbed ; if

he be animated with very strong fears or joys, the result will the same.

And what is a striking evidence, that the whole soul of man, the sentient part as well as the intellect, has its definite arrangement and limits, is, that, whenever the passions of whatever kind are indulged to a very great extent, they not only cause a temporary interruption of the just action of the mind, but may produce a permanent and total disorganization. Let them put forth their full power for any length of time, and the mind is torn, as it were, from its basis; there is felt and witnessed a wreck of the spiritual fabric, a prostration of its strength, a distortion of its symmetry, a blotting out of its magnificence. §. 64. Mental limitations implied in man's inferiority to his Creator.

It is not necessary at present to pursue this general topic further, than merely to add the remark, that, while we shall find much in our mental structure to enhance our admiration, there will be something also to check the feeling of pride. What has been said in the course of this Chapter is sufficient perhaps to lead us to anticipate this. Much. there will be undoubtedly, as we go on in our inquiries, to make us think well and highly of the mind and to encourage mental efforts, but from time to time there will be found something, which it is hardly less important to be acquainted with, to qualify this favourable estimation, and to restrain an overweening confidence.

And let us here pause and ask, can it be otherwise? Ought it to be otherwise, when we consider man's origin, the fewness of his days, his foundation in the dust? True, man is great and noble, compared with much, that lives, and flourishes, and perishes around him; but then how his greatness is diminished, when compared with much, that lives and flourishes above him! If there were with him, as with his Creator, neither beginning of years, nor beginning of knowledge, the case would be different. But since he began to know, as it were, but yesterday, and has only

such means of knowledge as have been given him, why should he be ashamed of his ignorance, or complain that every effort is not successful, that every wish is not gratified!

It is the necessary result of the relation he sustains to his Creator,that his mental powers are circumscribed. The Author of the mind could not have made it without limits, without its allotted boundaries, unless he had disrobed himself of the attribute of omniscience, and conferred it upon the creature; unless he had made man the source and centre of all foresight and all knowledge, and been willing to assign to himself a subordinate and inferiour station.

Let us not then do violence to our moral, as well as our intellectual being, by striving after that, which is forbidden; by forgetting the weakness of our nature; by rejecting the salutary consideration, that the excellence of man is but imperfection, and the wisdom of man but folly in comparison with God.