moral emotions are not properly the objects of volition, it is thus that a man may incur the deepest moral guilt in the want of them. The subject also leads to conclusions of the greatest importance respecting the principles on which we ought to conduct religious instruction, particularly in regard to the cultivation of religious emotions. It reminds us of the important law of our nature, that all true cultivation of religious emotion must be founded upon a sound culture of the understanding in the knowledge of religious truth, and a careful direction of the powers of reasoning and judging, both to its evidences and its tendencies. All impulse that does not arise in this manner can be nothing more than an artificial excitement of feeling, widely different from the emotion of a regulated mind. Such a system generates wild enthusiasm;--and the principle is of peculiar and essential importance in the education of the young. In then susceptible minds religious emotion is easily produced, and, by a particular management, may be fostered for a time. But those who have been trained in this manner are little qualified to meet the collisions of active life, and we need not wonder if they should make shipwreck of a faith which has not been founded in knowledge. * * * * * Before leaving the subject of the Moral Principle, there are two points closely connected with it which remain to be noticed. The one relates to the origin and immutability of moral distinctions, and, in connexion with this, a class of speculations which hold a conspicuous place in the history of Ethical science, under the name of Theories of Morals. The other refers to a certain harmony or principle of arrangement, which the different moral feelings ought to preserve towards each other in a well-regulated mind. Sec. I.--OF THE ORIGIN AND IMMUTABILITY OF MORAL DISTINCTIONS AND THEORIES OF MORALS.