not extensive enough for man; his sentiments, his desires, his anxieties, and even his pride, take rise from a principle different from that body within which he perceives himself confined.
No material being can be self-active, and I perceive that I am so. It is in vain to dispute with me so clear a point. My own sentiment carries with it a stronger conviction than any reason which can ever be brought against it I have a body on which other bodies act, and which acts reciprocally upon them. This reciprocal action is indubitable; but my will is independent of my senses. I can either consent to, or resist their impressions. I am either vanquished or victor, and perceive clearly within myself when I act according to my will, and when I submit to be governed by my passions. I have always the power to will, though not the force to execute it. When I give myself up to any temptation, I act from the impulse of external objects. When I reproach myself for my weakness in so doing, I listen only to the dictates of my will. I am a slave in my vices, and free in my repentance. The sentiment of my liberty is effaced only by my depravation, and when I prevent the voice of the soul from being heard in opposition to the laws of the body.
All the knowledge I have of volition, is deduced from a sense of my own; and, of the understanding, my knowledge is no greater. When I am asked what is the cause that determines my will, I ask in my turn, what is the cause that determines my judgment? for it is clear that these two causes make but one; and if we conceive that man is active in forming his judgment of things—that his understanding is only
