encounters on the part of the body. If the arm be moved by its impulse when nothing opposes it, yet this arm can no longer move, when it is charged with a weight beyond its strength. Here then is a mass of matter that annihilates the impulse given by a spiritual cause, which spiritual cause having no analogy with matter, ought not to find more difficulty in moving the whole world, than in moving a single atom, nor an atom, than the universe. From this, it is fair to conclude, such a substance is a chimera—a being of the imagination. That it required a being differently endowed, differently constituted, to set matter in motion—to create all the phenomena we behold: nevertheless, it is a being the metaphysicians have made the contriver, the Author of Nature. As man, in all his speculations, takes himself for the model, he no sooner imagined a spirit within himself, than giving it extent, he made it universal; then ascribed to it all those causes with which his ignorance prevents him from becoming acquainted, thus he identified himself with the Author of Nature—then availed himself of the supposition to explain the connection of the soul with the body: his self-complacency prevented his perceiving that he was only enlarging the circle of his errors, by pretending to understand that which it is more than possible he will never be permitted to know; his self-love prevented him from feeling, that whenever he punished another for not thinking as he did, that he committed the greatest injustice, unless he was satisfactorily able to prove that other wrong, and himself right: that if he himself was obliged to have recourse to hypothesis—to gratuitous suppositions, whereon to found his doctrine, that
