christian reader. Such works seem to consist simply of a description of the machinery of mind, in its present mode of operation, a classification and nomenclature of its various powers, together with a multitude of discussions and rejoinders as to the propriety of different modes of classification, and of the names given to the different powers. But farther than this, little is to be found. The These philosophers seem to make a merit of avoiding entirely, the communication received from the Divine Author, as a matter entirely foreign from their profession. works of Aristotle, and of other ancient sages, the speculations of more modern writers, the lucubrations of heathens, infidels, and sceptics, are quoted in abundance, but to establish any thing on this subject by an appeal to the Bible, is a phenomenon almost unknown. Although it is a work whose divine authority is acknowledged by many such writers, and the only work on earth, which presents any claims to such a distinction, yet it is scarce ever referred to, even as a literary curiosity. Meantime, no enquiry is instituted by them as to the object for which mind is created; no attempt is made to ascertain whether it is in order, whether it is acting right or wrong, whether it is fulfilling the purposes for which it is formed, or acting in opposition to them. Nor is any enquiry made as to the mode of remedying any disarrangement that may occur in its operation. The works too, of a theological nature, which treat of the duties and obligations of men to God, and to each other, seem often verging to the other extreme, devoting their exclusive attention to the Book of Revelation, and neglecting to examine the nature of mind. One set of Philosophers seem to examine the machine, and neglect the communication from its Author; the other, to examine the record, and neglect the object to which it refers. Such deficiencies have been painfully felt by the writer, to whom has been extensively committed the training of mind, and this work has been prepared as a limited and temporary supply, till some other hand will furnish a better. It is in too imperfect a form to be presented to the public; to those for whom it is designed, it is prefaced with the following outline of the objects attempted. 1. To describe the nature of the different powers and operations of mind. 2. To show the object for which it was made. 3. To show the mode by which this object can be secured. 4. To show that the mind of man is a disordered one. 5. To show the mode by which it can be rectified, so as to accomplish the purpose for which it was made; to show that this mode is revealed in a communication from its Maker; and to establish the authority of this record. 6. To show the consequences in a future state, of the continued disordered operation of mind. 7. To show the causes why the remedy for the disordered operation of mind, is not more generally secured. 8. To exhibit the mode of training and regulating mind, according to the dictates of experience, reason, and the revealed communication of its Author. The discussion of these subjects has necessarily involved topics, not usually introduced into works of Mental Philosophy. But it is believed, that nothing has been admitted, which is not strictly philosophical, and necessarily connected with a proper study of the laws and operations of mind. On subjects of a theological nature, the author has cautiously avoided all that is sectarian, and it is believed that all christians who found their eternal hopes upon the Mediation and Sacrifice of our Lord Jesus Christ, can cordially unite in all the sentiments presented on these subjects. This work is not presented to the public, nor offered for sale. It is intended solely for a local and immediate purpose. If it should meet the eye of any but those for whom it is designed, the writer particularly requests, that it may not be considered as published; that it may not be noticed in any periodical; that no extracts be taken from it; and that it may not in any way, be brought before the public, |