ignorant of these, or inaccurately informed, how can we proceed with satisfaction, or conclude with confidence, respecting the questions immediately before us? Upon these subjects, therefore, we shall here enter, briefly, and with the utmost attainable simplicity. We trust that the explanations which may be given will be found neither difficult nor uninteresting; but if in any measure they should be so, let it be remembered that what is important should never be considered too uninteresting to be attended to, nor too difficult to be achieved. In fact, the topics on which we are about to enter are not difficult, and they can appear to be so only because to some readers they may be new. They ought not, however to be mysterious, to any person, and the author hopes they will not be so to any of his readers after the perusal of the following pages.

I. It has been customary to speak of the Powers or Faculties of the mind, and doubtless it is both necessary and just to use this phraseology; yet it should be remembered that, however familiarly we may speak of them, they are things of which, in their own nature, we know absolutely nothing. The whole that is

submitted to our investigation is comprehended in the various modes of human action, external and internal. From the fact that certain modes of action occur, we infer that there exist faculties or powers of performing such actions. This conclusion is unquestionably drawn with sufficient justice, inasmuch as we can conceive of no effect without a proportionate and corresponding cause; but still it is important to observe, that it is only by such an inference we arrive at the knowledge even of the existence of our mental faculties. It follows, therefore, that the proper method of investigating the mind of man is to begin, not with his faculties, but with his actions. Observe what he does, and you will then learn what are his powers. Our facilities for such an employment can scarcely be considered as less than ample. In how many forms is man continually acting within our observation; while, in truth, the whole mystery is exhibited in our own breasts, and the knowledge of man is nothing more than the knowledge of ourselves.

Let us then imagine one of our species to be before us; or rather let us turn our eyes inward, and mark what takes place there. If I do this, I find that I am PERCEIVING various

objects, with their apparent properties; such as the fields in their summer beauty, my children in their early loveliness, with a variety of others, which may either be presented to me by the senses, or arise from recollection or reflection. Besides this, perhaps, I find that I am also in a state of FEELING; experiencing either hope or fear, desire or aversion, pleasure or pain, or feeling of some other kind, in various degrees, or with various modifications. I may yet further find myself upon some occasions, perhaps after considering various motives or modes of action, ultimately DETERMINING; as either to attend to some subject, to take some step, or to enter on some pursuit; after which I proceed TO ACT. These observations will be sufficient for the present. Here are matters of fact. We perceive, we feel, we determine; and upon the supposition that these processes argue the existence of corresponding faculties, we go on to say, that man possesses one faculty of perceiving, another of feeling, and a third of determining. The faculty of perceiving, we may call the UNDERSTANDING; that of feeling, the HEART; and that of determining, the WILL. These three faculties are principally concerned in all human actions,

II. We may now look at each of them a little more closely.

1. By the UNDERSTANDING, or the faculty of perceiving, we apprehend, according to its apparent nature, and so far as it is suited to our apprehension, whatever object is presented to the mind. Here it is material to remember, that there are many ways by which objects may be so presented. The most obvious is the eye, which certainly makes us acquainted with things with much more vividness and accuracy than any other organ; but it is clearly not the only channel of access to the mind, distinct perceptions being produced in it by impressions on the ear, and every other corporeal sense. In addition to this, the mind is accessible to communication from some beings, (one, at least, if no more) without the intervention of the senses at all. It is important to observe, also, that objects may be presented to the mind out of its own stores, either as brought out of the treasures of memory, or as resulting from the exercise of its own thoughts. A very important portion of these last consist in those judgments respecting right and wrong, of which we shall hereafter speak.

Now, whatever object,

using this word

in a sense sufficiently large to comprehend a sentiment, or any thing else which may be perceived by the mind,-whatever object is in any way intelligibly presented to the mind, we perceive it inevitably. It is no matter of choice with us whether we will perceive it or not. If I look on the sky, or hear a bell, or am informed of an event, or recollect an interview, it does not lie with me to perceive or not to perceive these things respectively. I do perceive them, and that in a manner altogether involuntary and beyond my control.

It is to be added, that whatever is presented to the mind is perceived according to its apparent nature and properties. Of the real nature of things we know little, if any thing; we have to do with their apparent properties only, and in perfect accordance with these is every object apprehended by the mind, if it is in a sane state.

2. By the HEART, or faculty of feeling, we become subject to the excitement of desire, aversion, hatred, love, and numerous other affections of the mind. These affections must be considered as not existing of themselves, or without a cause. They have always some object. We are never in a state of desire without