speculators to recur; when they have undertaken to reconcile the spirituality of the soul, with the physical action of material beings, on this incorporeal substance; its re-action upon these beings; its union with the body. When the human mind permits itself to be guided by authority without proof, to be led forward by enthusiasm; when it renounces the evidence of its senses; what can it do more than sink into error? Let those who doubt this, read the metaphysical romances of LEIBNITZ, DESCARTES, MALEBRANCHE, CUDWORTH, and many others: let them coolly examine the ingenious, but fanciful systems entitled the pre-established harmony of occasional causes; physical pre-motion, &c.
If man wishes to form to himself clear, perspicuous ideas of his soul, let him throw himself back on his experience—let him renounce his prejudices—let him avoid theological conjecture—let him tear the bandages which he has been taught to think necessary, but with which he has been blind-folded, only to confound his reason. If it be wished to draw man to virtue, let the natural philosopher, let the anatomist, let the physician, unite their experience; let them compare their observations, in order to show what ought to be thought of a substance, so disguised, so hidden by absurdities, as not easily to be known. Their discoveries may perhaps teach moralists the true motive-power that ought to influence the actions of man—legislators, the true motives that should actuate him, that should excite him to labour to the welfare of society—sovereigns, the means of rendering their subjects truly happy; of giving solidity to the power of the nations committed
