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previous states, that it would have no real control. An act of will, to be efficacious, must so pervade the mind as to give new starting-points and new directions.

All pure intellectual action is spontaneous, beyond causation, and ready to be played upon by the will. The feelings, intellectual and spiritual, are also spontaneous, that is, referable to powers of mind and not to physical forces. These, however, stand in such dependence on the thoughts that they are only indirectly reached by the will. The actions of the mind, though free, first through its spontaneous powers, and second through its choices, none the less stand in determinate constitutional relations, and remain to be operated under their appropriate laws. Thought does not cease to be spontaneous because it is logical, truthful; because the premises contain the conclusion. No more do the feelings lose their spontaneity because they are united to the thoughts, and follow after them. It is not the nature of the will to set aside all relations, it is its office to work under them. There is order that is not causal order, to wit, thought order, emotional order. "Will means the power to guide and propel the mind, and this power is no more lost because the mind moves in definite ways, than is the control of the engineer because the engine requires a track. The mind works for the truth, not against it, or at random in reference to it.

If, then, we deny liberty, our denial will reach proportionately deep, and the spontaneity of our intellectual action will go with it. Our thoughts, as a coherent movement of powers, will be dissolved apart. The conclusions will no longer inhere in the premises, and be taken thence by the mind, but impression will follow impression without direct connection, as the shadow of one car pursues that of another in the same train. Intellectual relations thus become the relations of shadows; dependence is found only between things, is exclusively physical and causal.