Mind, then, is an existence having the power of that self‐originating action of _choice_ which constitutes free agency, while this power can only be exercised when desires are excited to gain happiness or to escape pain. This surely is the highest possible evidence that its Author _intended_ mind should thus act. But a mind may act to secure happiness and avoid pain to itself, and yet may gain only very low grades of enjoyment, while much higher are within reach of its faculties. So, also, it may act to gain happiness for itself as the chief end in such ways as to prevent or destroy the higher happiness of others around. In reference to this, we find those susceptibilities which raise man to the dignity of a rational and moral being. In the first place, there is that _impression of the great design_ of the Creator existing in every mind, either as a result of constitution or of training, or of both united, which results in a feeling that whatever lessens or destroys happiness is unfit and contrary to the system of things. Next there is the power to balance pleasure and pain, and estimate the compound result, both in reference to self and to the commonwealth. With this is combined the feeling that whatever secures _the most_ good with _the least_ evil is right and fit, and that the opposite is wrong and unfitted to the nature of things. Next comes the _sense of justice_, which results in an impulse to _discover the cause_ of good and evil, and when this cause is found to be a voluntary agent, a consequent impulse to make returns of good for good, and of evil for evil, and also to _proportion_ retributive rewards or penalties to the amount of good or evil done. With this, also, is combined the feeling that those retributions should be applied only where there was _voluntary_ power to have done otherwise. When it is seen that there was no such power, the impulse to reward or punish is repressed. Such is the deep conviction that such retributions are indispensable, that where natural pains and penalties do not avail, others are demanded, both in the family and in the commonwealth. Lastly, we find the susceptibility of _conscience_, which, by the very framework of the mind itself, apportions the retributive pangs of remorse for wrong doing, and the pleasure of self‐approval for well doing. These, too, are retributions never to be escaped, and the most exquisite, both in elevated happiness and excruciating pain. The mind carries about in itself its own certain and gracious remunerator—its own inexorable prosecutor, judge, and executioner. This same design of the Creator may be most delightfully traced in what may be called the _economy_ of happiness and pain.