the subject spoken of, either the mere antecedent occasion, or the antecedent combined with power; as expressing either the Effective cause, which truly makes the sequence, or the Preparative cause, which is merely a condition of the existence of such sequence. In the language of President Edwards, who endeavoured to prevent his being misunderstood, by taking particular precautions in respect to this term, we employ it "to signify any antecedent, either natural or moral, positive or negative, on which an event, either a thing, or the manner and circumstances of a thing, so depends, that it is the ground and reason, either in whole or in part, why it is, rather than not, or why it is as it is, rather than otherwise."* In this comprehensive sense of the term, we hold it to be undeniably true, that there is no act of the will, no volition without a cause. And this being the case, it is, of course, implied that the Will itself, from which the act or volition originates, is subject to some principles of regulation; in other words, HAS ITS LAWS.

§ 111. Of the common and practical application of these

views.

That the law of Causality is applicable to the Will, is a dictate of common experience and of common sense, as well as the result of philosophical analysis. Accordingly, it will be found, that in all our estimates of human character, as it has developed itself at any former time, we take this law for granted. And this, too, not only in its more general application to all things which begin to exist, but in its application to the human Will. If, in any case whatever, we ascribe merit to a man, or charge him * Edwards's Inquiry into the Will, part ii., § iii.

with crime, we necessarily involve that his conduct, which is the basis of our judgment, was not accidental, but had its antecedent, its cause, its motive.

This is particularly true of History. All history may be considered under two points of view, viz., Statistical and Philosophical. So far as it is statistical, it is merely a collection of facts, and does not involve the application of the law of Causality to the Will; but, so far as it is philosophical, which is the higher and nobler aspect in which it presents itself, it involves it continually. To know how men acted may indeed be a matter of interest; but to know why they acted as they did rather than otherwise, is, to the sober and philosophic inquirer, a matter of still greater interest. But whenever we put the question why they acted in any given manner rather than another, we necessarily imply that there are principles of action, and that every action has its cause. And this, of course, involves the application of the law of Causality to the human Will.

Hence the propriety and philosophic good sense of Mr. Hume's remarks." Would you know," says this writer, "the sentiments, inclinations, and course of life of the GREEKS and ROMANS? Study well the temper and actions of the FRENCH and ENGLISH. You cannot be much mistaken in transferring to the former most of the observations which you have made with regard to the latter. Mankind are so much the same, in all times and places, that history informs us of nothing new or strange in this particular. Its chief use is only to discover the constant and universal principles of human nature, by showing men in all varieties of circumstances and situations, and furnishing us with materials from which we may form our observations, and become acquainted with the regular

springs of human action and behaviour. These records of wars, intrigues, factions, and revolutions, are so many collections of experiments, by which the politician or moral philosopher fixes the principles of his science; in the same manner as the physician or natural philosopher becomes acquainted with the nature of plants, minerals, and other external objects, by the experiments which he forms concerning them. Nor are the earth, water, and other elements, examined by ARISTOTLE and HIPPOCRATES, more like to those which at present lie under our observation, than the men, described by POLYBIUS and TACITUS, are to those who now govern the world."*

CHAPTER VII.

THE LAW OF UNIFORMITY AS APPLICABLE TO THE WILL.

§ 112. Belief of men in the continued uniformity of nature's operations.

ANOTHER principle or law of practically universal application, one which, like the preceding, is considered fundamental to the due exercise of the reasoning power in the ordinary occasions of its exercise, and the truth of which seems to be universally admitted, is this, that there is a permanency and uniformity in the operations of nature. When we assert, as we cannot hesitate to do, that this principle is accordant with the common belief of mankind, and that it is universally admitted, we are not aware of

* Hume's Inquiry concerning the Human Understanding, Essay viii.

asserting anything more than what is obvious every hour in the ordinary conversation and conduct of men. Is not such the case? Does not the slightest observation show it? All men believe that the setting sun will arise again at the appointed hour; that the rains will descend and the winds blow, and that the frosts and the snows will cover the earth, essentially the same as they have done heretofore; that the decaying plants of autumn will revive in the spring; that the tides of the ocean will continue to heave as in times past; and that there will be the return and the alternation of heat and cold; and that the streams and rivers will continue to flow in their courses. Their conduct clearly proves, in all these cases, and in all instances analogous to them, the existence of a belief in the principle of uniformity above mentioned, which seems deeply founded, constant, and unwavering in the very highest degree. If they doubted, they certainly would not live, and would not act, and would not feel, as they are now seen to do. It is with this belief that they lie down amid the evening shadows and sleep in quietness; it is with this belief they arise in the light of the morning, and till the reluctant earth in the sweat of their brow; it is with this belief that they store their minds with knowledge which, without the belief, they could never imagine to be at all available to them; it is under the control of the same immoveable conviction that they rear their habitations, and provide, in various ways, for the good and the evil, the joys and the sufferings of the future.

We are desirous of not being misunderstood in the statement of this great practical and fundamental principle. This principle, although it is an elementary and fundamental one, seems to be, in some sense, subordinate to the law or principle of causality. The latter partakes

more of a transcendental nature. We not only fully believe it, but it is impossible not to believe. It is as impossible for us to believe that existences can be brough+ into being without a cause, or, in other words, that nothing can produce something, as to believe that the part is greater than the whole. But in respect to the other principle, although we are so constituted as fully to believe the affirmative, we do not necessarily believe the absolute impossibility of the negative. In other words, while, by our very constitution, we believe in the uniformity of nature in all its relations and bearings upon ourselves, we do not necessarily preclude the possible interposition of that Being on whom all nature depends. Our belief is undoubtedly subject to that limitation.

§ 113. This belief exists in reference to mind as well as

matter.

But while the statements now made are assented to, in relation to the material world and outward objects in general, it may be supposed that they do not hold good in relation to the mind of man, and spiritual or mental objects. But this is an erroneous supposition. There are no sufficient grounds for maintaining that men intend to limit the application of the principle in question to mere material things; but, on the contrary, they undoubtedly regard it as extending to mind, so far as comes within the reach of their observation, and by analogy to all minds in all parts of the universe. In other words, they believe there is a uniformity in mental as well as in material action. Certainly it must have come within the observation of every one, that men act precisely as if this were the case. It is admitted on all sides that men plant their