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reader's attention, than so immethodical a miscellany can authorize; when in such a work (the Ecclesiastical Policy) of such a mind as Hooker's, the judicious author, though no less admirable for the perspicuity than for the port and dignity of his language ; and though he wrote for men of learning in a learned age; saw nevertheless occasion to anticipate and guard against' “ complaints of obscurity,” as often as he was to trace his subject “ to the highest well-spring and fountain.” Which, (continues he) “ because men are not accustomed to, the pains we take are more needful a great deal, than acceptable; and the matters we bandle, seem by reason of newness (till the mind grow better acquainted with them) dark and intricate."

I would gladly therefore spare both myself and others this labor, if I knew how without it to present an intelligible statement of my poetic creed ; not as my opinions, which weigh for nothing, but as deductions from established premises conveyed in such a form, as is calculated either to effect a fundamental conviction, or to receive a fundamental confutation. If I may dare once more adopt the words of Hooker, “ they, unto whom we shall seem tedious, are in no wise injured by us, because it is in their own hands to spare that labour, which they are not willing to endure.” Those at least, let me be permitted to add,

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who have taken so much pains to render me ridiculous for a perversion of taste, and have supported the charge by attributing strange notions to me on no other authority than their own conjectures, owe it to themselves as well as to me not to refuse their attention to my own statement of the theory, which I do acknowledge ; or shrink from the trouble of examining the grounds on which I rest it, or the arguments which I offer in its justification.

CHAPTER V.

On the law of association-Its history traced

from Aristotle to Hartley..

There have been men in all ages, who have been impelled as by an instinct to propose

their own nature as a problem, and who devote their attempts to its solution. The first step was to construct a table of distinctions, which they seem to have formed on the principle of the absence or presence of the WILL. Our various sensations, perceptions, and movements were classed as active or passive, or as media partaking of both. A still finer distinction was soon established between the voluntary and the spontaneous. In our perceptions we seem to ourselves merely passive to an external power, whether as a mirror reflecting the landscape, or as a blank canvas on which some unknown hand paints it. For it is worthy of notice, that the latter, or the system of idealism may be traced to sources equally remote with the former, or materialism; and Berkeley can boast an ancestry at least as venerable as Gassendi or Hobbs. These conjectures, however, concern

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ing the mode in which our perceptions originated, could not alter the natural difference of things and thoughts. In the former, the cause appeared wholly external, while in the latter, sometimes our will interfered as the producing or determining cause, and sometimes our nature seemed to act by a mechanism of its own, without any conscious effort of the 'will, or even against it. Our inward experiences were thus arranged in three separate classes, the passive sense, or what the school-men call the merely receptive quality of the mind; the voluntary, and the spontaneous, which holds the middle place between both. But it is not in human nature to meditate on any mode of action, without enquiring after the law that governs it; and in the explanation of the spontaneous movements of our being, the metaphysician took the lead of the anatomist and natural philosopher. In Egypt, Palestine, Greece, and India the analysis of the mind had reached its noon and manhood, while experimental research was still in its dawn and infancy. For many, very many centuries, it has been difficult to advance a new truth, or even a new error, in the philosophy of the intellect or morals. With regard, however, to the laws that direct the spontaneous movements of thought and the principle of their intellectual mechanism there exists, it has been asserted, an important exception most honorable to the moderns, and in the merit of which our own country claims the largest share. Sir James Mackintosh (who , amid the variety of his talents and attainments is not of less repute for the depth and accuracy of his philosophical enquiries, than for the eloquence with which he is said to render their most difficult results perspicuous, and the driest attractive) affirmed in the lectures, delivered by him at Lincoln's Inn Hall, that the law of association as established in the contemporaneity of the original impressions, formed the basis of all true phsychology; and any ontological or metaphysical science not contained in such (i. e. empirical) phsychology was but a web of abstractions and generalizations. Of this prolific truth, of this great fundamental law, he declared Hobbs to have been the original discoverer, while its full application to the whole intellectual system we owe to David Hartley ; who stood in the same relation to Hobbs as Newton to Kepler; the law of association being that to the mind, which gravitation is to matter.

Of the former clause in this assertion, as it respects the comparative merits of the ancient, metaphysicians, including their commentators, the school-men, and of the modern French and British philosophers from Hobbs to Hume, Hartley and Condeliac, this is not the place to speak. So wide indeed is the chasm between

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