but I believe it is very rarely possessed excepting by those who have enlarged their minds by various and comprehensive study; and who have added to their physical strength of intellect the treasures of wisdom which the industry of ages, and the phenomena of nature, place within their reach. They discover in their subject many points of resemblance and of contrast to other subjects, which, while they would never occur to persons of less cultivated minds, furnish them with the most copious and the most interesting elucidations; and thus, from the stores of their knowledge, which is ever growing and ever new, they pour forth from the high eminence to which they have been raised, the light in which others, less gifted, or less industrious, are doomed to walk.

We can easily conceive, that the knowledge of a being formed like ourselves, and placed in similar circumstances, if his life were sufficiently extended to afford him uninterrupted opportunities for the exercise of his faculties, would increase to a degree, not only beyond the limits of our present comprehension, but which, when considered in relation to our present at tainments, might be denominated infinite; for, if he were to live a thousand years in the possession of his powers, the progress which he would make during the second century of his life would not only be the double of that which was made during the first, but in a much greater proportion; so that his acquirements in each of the following centuries would more than equal the knowledge that had been attained in all the preceding. "Our knowledge," says Maclaurin, " is vastly greater than the sum of all its objects separately could afford;

and when a new object comes within our reach, the addition to our knowledge is the greater, the more we already know; so that it increases, not as the new objects increase, but in a much higher proportion."

A third qualification, of essential importance in our philosophical inquiries, is a constant regard to the moral state of the heart. This has a much greater influence on our success in the discovery of truth than is commonly imagined. If, indeed, it were our object, in the studies to which we attend, to prepare ourselves for being accomplished disputants, it might be a matter of little consequence with what feeling we pursued them: it would, in this case, be our chief business, as it certainly would be our highest attainment, to know what was said, and the best manner of again saying it, rather than what is true.-But when it is our object to investigate the structure of our own frame, and the constitution of our mind,-to consider the nature of those duties which we owe to the Creator, to our fellow-creatures, and to ourselves,—and to carry our researches into the darkness of that futurity which lies beyond us, we cannot expect that our judgments should be accurate on subjects so elevated and so important, unless we cultivate a pure and devout state of heart. How different are the impressions which a growing acquaintance with the wonders of nature will produce on such a mind, from those that are felt by the man who never raises his thoughts to Him whose spirit lives through all his works; and who, while enslaved to vicious habits, is a stranger to the sublime pleasures of devotion! There is in this pleasure an ennobling influence which is not less favourable to the

vigorous exercise of the understanding than it is to the improvement of the heart.

And here I must notice the profound reverence with which we should speak of all sacred things. If we are to judge either from the nature of things, or from the character of the most illustrious men of antiquity and of modern times, there is a close connexion between great depth of research and a spirit of piety. Bishop Burnet mentions, in his funeral sermon for Mr. Boyle, that his piety was always fervent, and that he did not allow himself to mention the name of God without preceding it by a short pause. The man who thus feels towards the perfections of Him whom revelation designates as the High and the Lofty One, that inhabiteth eternity, is in the best state of mind for judging with candour and justness on those interesting but intricate subjects that offer themselves to our inquiry in the pursuit of knowledge; while that sceptical and impious turn of mind which it has been the fashion of late so much to indulge, is not only far beneath the dignity, and I had almost said, sanctity of true science, but is subversive of the first and the noblest purposes for which it is studied. In examining, therefore, the works of the Almighty, let our investigations be conducted with reverence to Him whose spirit has given us understanding, and who in surrounding us with the works of his goodness and power, requires of us a grateful and a rational homage. It is only thus, that those noble lines of the poet receive their fulfilment in man.

There wanted yet the master work, the end
Of all yet done; a creature who, not prone

And brute as other creatures, but endued

With sanctity of reason, might erect

His stature, and upright, with front serene,
Govern the rest, self-knowing; and from thence,
Magnanimous, to correspond with heaven;

But, grateful to acknowledge whence his good
Descends, thither with heart, and voice, and eyes,
Directed in devotion, to adore and worship God supreme,
Who made him chief of all his works.

“Sic vivendum est," says Seneca, "tanquam in conspectu vivamus; sic cogitandum, tanquam aliquis in pectus intimum inspicere possit. Et potest aliquis."

In connexion with these remarks, I do not conceive it improper to observe, that in our studies we should earnestly supplicate the teaching of the Spirit of God. Let all our powers be employed under the direction of prayer for the divine blessing and illumination, of the necessity of which they are most sensible who are the most enlightened. We should humbly and fervently ask the guidance of our Father in Heaven, who has promised his holy spirit to those who will avail themselves of his teaching; and in the devout expectation of his aid we may fully and freely exercise our understanding in our inquiries after truth, persuaded that the God of knowledge, who has respect unto the lowly, will not allow us to remain in any dangerous error. "How easily and how insensibly," says the pious Watts, "can the Father of lights, by one turn of thought, lead you into a large scene of useful ideas! He can teach you to lay hold on a clue which may guide your thoughts with safety and ease through all the difficulties of an intricate subject. How easily

can the Author of your being direct your motions by his providence, so that the glance of an eye, or a word striking the ear, or a sudden turn of the fancy, shall conduct you to a train of happy sentiments. By his secret and supreme method of government, he can draw you to read such a treatise, or to converse with such a person, who may give you more light into some deep subject in an hour, than you could obtain by a month of your own solitary labour. Think, with how much ease the God of spirits can cast into your mind some useful suggestion, and give a happy turn to your own thoughts, or the thoughts of those with whom you converse, whence you may derive unspeakable light and satisfaction in a matter that has long puzzled and entangled you." These observations explain and enforce the important meaning conveyed by that adage which has been left us by the wise and the virtuous of other ages. Bene orasse est bene studuisse.

A fourth qualification which we shall find of essential use in the study of Moral Philosophy, is industry and application. Without persevering industry in the pursuit of knowledge, all our other talents are of little avail. I have said, persevering industry, because industry derives nearly all its ultimate utility from perseverance. It is not uncommon for many persons to apply diligently to whatever branch of knowledge they are acquiring, for a few hours, or for as many days; but they give way so often and so long to indolent habits, that these acquire an entire dominion over them; and at length they lose the information they have acquired, and their mental faculties, from the want of exercise, become enfeebled. It is by con