al life, than we become
convinced, in spite of our previous scepticism or unbelief, of the real
existence of the table, the chair, and the objects around us, and of the
permanence and reality of the persons, both body and mind, with whom we
have intercourse. If we were not, we should soon become indifferent to
their pleasure and pain, and in no long time reason ourselves into the
opinion that the one was not more desirable than the other, and conduct
ourselves accordingly.

But there is a great difference between the question of a material
world, and the question of liberty and necessity. The most strenuous
Berkleian can never say, that there is any contradiction or
impossibility in the existence of matter. All that he can consistently
and soberly maintain is, that, if the material world exists, we can
never perceive it, and that our sensations, and trains of impressions
and thinking go on wholly independent of that existence.

But the question of the freedom of human actions is totally of another
class. To say that in our choice we reject the stronger motive, and that
we choose a thing merely because we choose it, is sheer nonsense and
absurdity; and whoever with a sound understanding will fix his mind upon
the state of the question will perceive its impossibility.

In the mean time it is not less true, that every man, the necessarian as
well as his opponent, acts on the assumption of human liberty, and can
never for a moment, when he enters into the scenes of real life, divest
himself of this persuasion.

Let us take separately into our consideration the laws of matter and
of mind. We acknowledge generally in both an established order of
antecedents and consequents, or of causes and effects. This is the
sole foundation of human prudence and of all morality. It is because we
foresee that certain effects will follow from a certain mode of conduct,
that we act in one way rather than another. It is because we foresee
that, if the soil is prepared in a certain way, and if seed is properly
scattered and covered up in the soil thus prepared, a crop will follow,
that we engage in the labours of agriculture. In the same manner, it
is because we foresee that, if lessons are properly given, and a young
person has them clearly explained to him, certain benefits will result,
and because we are apprised of the operation of persuasion, admonition,
remonstrance, menace, punishment and reward, that we engage in the
labours of educ