must the laws and phenomena of
the human mind be correctly analyzed and clearly defined, in order to
obtain an insight into the intellectual system of the universe. And just
in proportion as the clouds and darkness hanging over the phenomena of our
own minds are made to disappear, will the intellectual system of the world
which God "has set in our hearts," become more distinct and beautiful in
its proportions. For it is the mass of real contradictions and
obscurities, existing in the little world within, which distorts to our
view the great world without, and causes the work and ways of God to
appear so full of disorders. Hence, in proportion as these real
contradictions and obscurities are removed, will the mind become a truer
microcosm, or more faithful mirror, in which the image of the universe
will unfold itself, free from the apparent disorders and confusion which
seem to render it unworthy of its great Author and Ruler.

Secondly, the relation which the writer sustains to other systems, has
been, it appears to himself, most favourable to a successful prosecution
of the following speculations. Whether at the outset of his inquiries, he
was the more of an Arminian or of a Calvinist, he is unable to say; but if
his crude and imperfectly developed sentiments had then been made known,
it is probable he would have been ranked with the Arminians. Be this as it
may, it is certain that he was never so much of an Arminian, or of
anything else, as to imagine that Calvinism admitted of nothing great and
good. On the contrary, he has ever believed that the Calvinists were at
least equal to any other body of men in piety, which is certainly the
highest and noblest of all qualities. And besides, it was a constant
delight to him to read the great master-pieces of reasoning which
Calvinism had furnished for the instruction and admiration of mankind. By
this means he came to believe that the scheme of the Arminians could not
be maintained, and his faith in it was gradually undermined.

But although he thus submitted his mind to the dominion of Calvinism, as
advocated by Edwards, and earnestly espoused it with some exceptions; he
never felt that profound, internal satisfaction of the truth of the
system, after which his rational nature continually longed, and which it
struggled to realize. He certainly expected to find this satisfaction in
Calvinism, if anywhere. Long, therefore, did he pass over every portion of
Calvinism, in order