With regard to the order of mind which we have just been considering, it may be said that although a few men may cultivate it to a much higher pitch of perfection than it is generally found to exist among women, yet taking the sexes together, it is rather a characteristic of the weaker sex, at least in as much as the associations are dependent on similarity or contrast in emotions. Women, taking the whole sex together, have undoubtedly more imagination than men, especially inrelation to what I would term the sentimental and romantic portions of our nature. They have nicer discernment and tact, more feeling, sympathy, emotion and curiosity of all descriptions, and so far as these furnish materials for association, they are superior to our sex. Now these are precisely the materials which are most interesting when properly clothed in the fascinating unaffected phraseology of a well educated lady. Moreover, although men may perhaps display more originality generally in the species of association falling under our second division, yet I apprehend for that very reason they have less variety, and, as we shall soon see, less quickness and ease in calling up their associations. The third class of minds, according to our arrangements is the _philosophical_ mind--that which associates principally by the relation of _necessary_ contiguity in time and place, by cause and effect, premises and conclusions. This is undoubtedly the mind of the first quality, and much the rarest in the human family. Knowledge, however, which is acquired by associations of this character, is too abstruse and unintelligible to the great mass of mankind to be interesting in the social circle, and persons who have this order of mind rarely have the other two in any perfection, and consequently their conversation is not of that attractive character which pleases by its ease, grace, and variety. Individuals of this character very rarely display a good memory for mere words and details. Their knowledge is arranged under certain general principles, and when they wish to arrive at the detail, they are obliged to reason down from the principle to the fact which is arranged under it. Such a mind has rather a knowledge of general principles, than of particular facts and incidents. General abstract subjects rarely produce much impression on the mind of the mass. This is one reason why divines, who have the most grand and sublime theme to descant on, nevertheless often fail to produce much effect on their audiences. Their subject, although grand, is yet a general one. The vices against which they preach are the vices of the human race. The awful judgment of which they speak, is a judgment to come at some indefinite time hereafter. Mankind to be moved and interested must be addressed specially and personally. You must not come before them clothed in abstractions and generalizations. Look to that celebrated sermon of Massillon, pronounced by Voltaire in