
ATTENDING THE EXERCISE OF THE SENSES. 535 
means to ends. If not, then this inference must be allowed to establish the fact 
of the observation of sudden and striking change introducing into the mind the 
notion of a “ Power that can create;” and I cannot conceive that the notion 
arising in the mind from the contemplation of these circumstances, and which is 
here expressed by that term, excludes the idea of Arbitrary Will. If it includes 
that idea, it cannot be correctly expressed by the definition given by Dr Brown 
of Power, which he allowed to be a simple idea, formed by intuition, but was at 
great pains to prove to mean merely “ Invariable Sequence, having reference not 
only to the past, but to every future case.” (Observations on Cause and Hfect, 
p. 101.) I cannot help thinking, therefore, that this illustration is sufficient to 
establish the reality of the idea of Absolute Power, or of Efficient Cause, as dis- 
tinguished from Physical, which was maintained by Rem and Srewart, but 
contested by Brown. This criticism of Moret, therefore, I believe to be justly 
applicable to Brown, but certainly not to either of his predecessors. 
The second principle stated by Moret as having been neglected by the Scottish 
School of Metaphysicians, is so beautifully expressed by himself, that I cannot help 
quoting his words. The principle in question, he says, should be a comment “on 
the scriptural doctrine, that in Gop we live and move and have our being. This 
is a truth which has more meaning in it than the cursory reading of it gives 
us; it evidently has a reference to the mysterious dependence of the human spirit 
upon the Divine, shewing us that we are all emanations from the Divine Essence, 
and although gifted with a distinct personality, yet that we are but waves in the 
great ocean of existence, ever rolling onwards to our eternal home.’”—(MoreE.., 
vol. ii., p. 72.) 
Now if the doctrine of Rep and Stewart really excluded from the reflections 
of the metaphysician so elevating and consoling a train of thought as this, we 
might regard them as truly and lamentably defective; but I confidently main- 
tain, that all that is necessary is to let the mind dwell for a little on the principle 
of Intuitive Perception of Truth, illustrated by them as well as by Browy, 
and in connection with it, on the facts regarding our mental constitution which 
they have explained, in order to be satisfied of the truth and justice of the senti- 
meut which I have quoted, and which, indeed, in all ages has suggested itself to 
the most profound thinkers in this department of science. 
“ Intuition or Inspiration,” says Vicror Cousin, “is in all languages distinct 
from reflection or from Reasoning. It is the simple perception of Truth; I mean of 
essential and fundamental truths, without the intervention of any voluntary or 
personal act. This intuition does not belong to us. We are there, when the act is 
performed in our minds, simply as spectators, not as agents; all our action con- 
sists in having the consciousness of what is going on. Our perception of simple 
and primary truths may be separated, therefore, from the fallible reason of man, 
and referred to that Reason which is Universal, Absolute, Infallible, and Eter- 
