important reference to the life which is to come;--he inquires for a discernment of the ways of Divine Providence, as he either feels it in his own concerns, or views it in the chain of events which are going on in the world around him. He learns to trace the whole to the same unerring hand which guides the planet in its course; and thus rests in the absolute conviction that the economy of Providence is one great and magnificent system of design and order and harmony. These, we repeat with confidence, are no visions of the imagination, but the sound inductions of a calm and rational philosophy. They are conclusions which compel the assent of every candid inquirer, when he follows out that investigation of mighty import,--what is God,--and what is that essence in man which he has endowed with the power of rising to himself. To enlarge upon these important subjects would lead us away from the proper design of a work, which is intended chiefly to investigate the light we derive from the phenomena of the mind itself. The points which have been stated, as arising out of the impressions of every sound understanding, challenge the assent of all who believe in a present and presiding Deity,--a being of infinite power and wisdom, and of perfect purity. With him who calls in question this sublime truth, we have no common feeling, and no mutual premises on which an argument can be founded. We must therefore leave him to sit in solitary pride, while he views the chaos which his fancy has framed, and strives to reconcile the discordant elements of a system, in which there are effects without a cause, and harmony without a regulating power; and in which the mind can perceive no element of credibility, consistency, or truth. With this slight outline, therefore, we must quit a subject of the deepest interest, but which belongs rather to the theologian than to the inquirer in mental science;--and proceed briefly to investigate the means by which the condition of the moral feelings, which has been the subject of the preceding observations, may be promoted and cultivated as the regulating principle of the whole character. Two views may be taken of this point, which, though they harmonize with each other in practice, are to be considered in their philosophical aspect as distinct.