doubt the Reformation resulted from the relaxation of feudalism and the increased liberties of mind and body which men had begun to relish and enjoy. We have no quarrel with the Reformation, as such, for reform was needed; nor with all of the philosophy that has been deduced from it; but it is the excess of reform, and the excessive applications of that philosophy, to which we object. Man is selfish, as well as social; he is born a part and member of society, born and lives a slave of society; but he has also natural individual rights and liberties. What are his obligations to society, what his individual rights, what position he is entitled to, what duties he should fulfill, depend upon a thousand ever-changing circumstances, in the wants and capacities of the individual, and in the necessities and well-being of the society to which he belongs. Modern philosophy treats of men only as separate monads or individuals; it is, therefore, always partly false and partly true; because, whilst man is always a limb or member of the Being, Society, he is also a Being himself, and does not bear to society the mere relation which the hand or the foot does to the human body. _We_ shall propose no new philosophy, no universal and unerring principles or guide, in place of those which we assail. A Moral Pathology, which feels its way in life, and adapts itself to circumstances, as they present themselves, is the nearest approach to philosophy, which it is either safe or wise to attempt. All the rest must be left to Religion, to Faith, and to Providence. This inadequacy of philosophy has, in all ages and nations, driven men to lean on religious faith for support. Though assailing all common theories, we are but giving bold and candid expression to the commonest of thoughts. The universal admiration of the passages we are about to cite, proves the truth of our theory, whilst it debars us of all claim to originality: Solomon, melancholy, gloomy, dissatisfied, and tossed upon a sea of endless doubt and speculation, exclaims, "Vanity of vanities, saith the Preacher; all is vanity." But, at length, he finds rest from the stormy ocean of philosophy, in the calm haven of faith. How beautiful and consoling, and how natural, too, his parting words: "Let us hear the conclusion of the whole matter: Fear God and keep his commandments, for this is the whole duty of man." "For God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil." In his Tenth, or Golden Satire, JUVENAL comes to a like conclusion, after having indulged in like speculations: Nil ergò optabunt homines? Si consilium vis, Permittes ipsis expendere numinibus, quid Conveniat nobis, rebusque sit utile nostris. Nam pro jucundis aptissama quæque dabunt diis Carior est illis homo, quàm sibi. The Epicurean HORACE, in his first Satire, sees the same difficulty, but gives a less satisfactory solution: