is Immediate and Intuitive: in the HuMAN, which is joined by a mysterious union with the Body, it is Mediate and Progreffive, advancing through the information of the Senfes to the operations of the Intellect; like the gradual dawn of Light. In the DIVINE Mind which is fimple and uncompounded, it is of Equal force in the HUMAN, which is compofed of different Faculties adapted to different fubjects, it is of different Degrees and Kinds according to the difference of its Faculties and the fubjects prefented to them; as the Light is varied into many degrees of fhade and colour, according to the different media through which it paffes- In the DIVINE

Mind, which is pure, it is Unerring and Infallible in the HUMAN, which is corrupt, it is fubject to Error; as the pure Light of the Sun is darkened and obfcured by the groffer exhalations of the earth But, as the DIVINE Mind is incapable of change, so alfo is the HUMAN: and whatever may be the imperfections of TRUTH as it relates to man, it is Immutable, that

Thus of TRUTH, which in its omniscient Fountain, is UNIVERSAL, IMMEDIATE, EQUAL, and INFALLIBLE, from the infirmity and inferiority of their nature, men are only bleft with a PARTIAL, PROGRESSIVE, VARIOUS though IMMUTABLE, ray; and that obftructed by paffions, prejudices, habits and vices, the caufes of ERROR, as clouds and vapours obfcure the SUN: and, however destined to be the guide of men, this TRUTH, imperfect as it is, is not bestowed with an unconditional profufion; but is HIDDEN in darknefs, and involved in difficulties, intended, like all the other gifts of heaven, to be fought and cultivated by all the different powers and exertions of human REASON.

The LOVE OF TRUTH is one of the strongest paffions of the Mind, a stimulus:

Ορεξις διανοητική, ἧς τὸ εὖ καὶ κακῶς τ' αληθὲς καὶ Jeúdos. Ariftot. Eth. Nic. lib. v. cap. 2.

which prompts it to its fublimeft exercife: and the INVESTIGATION of its various kinds, whether they reft in Contemplation, are applied to Action," or operate in Effect," is the most honourable employment of human life. This honour, to which all who have leisure and opportunity should ambitiously afpire, is enhanced three ways by the utility of the Truth in question - by the affiduity and ability employed to overcome the difficulty of the search— and by the willingness with which, when found, it is received and adopted; forming together an exalted union of Intellectual and Moral Virtue and One, who was the most highly honoured of earthly potentates, could withdraw from the splendour of his riches and the glories of his crown, as a candidate for the higher honour of cultivating this Wisdom, and of miniftering in all her provinces. "The glory of God," fays Solomon," is to conceal a thing; and the ho“nour of the King to search it out." *

Aristotle raises the philofophy of MIND above all other parts of learning. He affigns it the investigation of the PRINCIPLES and CAUSES of things in general, and ranks it not only as fuperior, but also as prior, in the order of nature, to the whole tribe of Arts and Sciences. .

But, what is first to nature is not first to man.' Nature begins with Causes which produce Effects. Man begins with Effects and by them afcends to Caufes. Thus all human study and investigation proceed of neceffity in the reverfe of the natural order of things, from Senfible to Intelligible, from Body the Effect to Mind which is both the first and final Caufe. Now PHYSIC being the name given by the Peripatetic to the philofophy of Body, from this neceffary course of human ftudies fome of his interpreters called that of Mind METAPHYSIC,

* Δεῖ γὰρ ταύτην τῶν πρώτων ἀρχῶν καὶ αἰτιῶν εἶναι Jewenrix. Arift. Metaph. lib. i. cap. 2.

Alexander and Philoponus.

• ΤΩΝ ΜΕΤΑ ΤΑ ΦΥΣΙΚΑ. Cujus infcriptionis hæc ratio eft, quod in hoc opere ea tractentur quorum theorea pofterior eft doctrina naturali faltem quoad nos, qui a corporum cognitione rerumque caducarum, in substan

implying also by that term, that, its subject being more fublime and difficult than any other as it relates to Univerfals, the study of it would come most properly and fuccefsfully AFTER THAT OF PHYSICS.

с

Taking it, however, in its natural order as furnishing the general Principles of all other parts of learning, which defcend from thence to the cultivation of particular fubjects, Ariftotle himself called this the FIRST PHILOSOPHY: But, as its fubject is Universal Being, particularly MIND which is the highest and most universal, he gave it alfo the appellation of the UNIVERSAL SCIENCE, common to all the reft: "

tiarum immaterialium atque immortalium contemplationem provehimur. Du Val. Synopf. Doctr. Peripat.

d

Σχεδὸν δὲ καὶ χαλεπώτατα γνωρίζειν τοῖς ἀνθρώποις ἐςὶ τὰ μάλιςα καθόλε· ποῤῥωβάτω γὰρ τῶν αἰσθήσεων ἐςιν. rà Ariftot. Metaph. lib. i. cap. 2.

• Ὑπολαμβάνομεν δὴ, πρῶτον μὲν ἐπίςασθαι μάλιςα πάντα τὸν σοφὸν ὡς ἐνδέχεται, μὴ καθέκαςον ἔχοντα ἐπισ spy aut. Ariftot. Metaph. lib. i. cap. 2.

See Ariftot. Metaph. lib. ii. cap. 1, 2.

O See Ariftot. Metaph. lib. iv. cap. I. - Ἡ πρώτη φιλοσοφία καθόλο-πασῶν κοινή. Ariftot. Metaph. lib. vi. cap. 1.