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, 66 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

tinued action that our powers are improved, while, on the other hand, they are deteriorated by continued repose. It is on this law of our nature that Rousseau's remark is founded-" The man who should live ten years without reflection, will never again be capable of it as long as he lives."

Our progress in knowledge, and our success in applying it, will depend on the continuous attention which we give to its acquirement. It is in our intellectual as it is in our moral habits; both are formed by an exercise regular and constant; so that whatever we wish to practise easily, we must make habitual; and that it may become habitual we must be unremitting in its performance. The time, therefore, that is spent in indolence, is not only spent without making any advancement in intellectual improvement, but is - productive, in proportion to its duration, of habits that

are hostile to it. Our motion-for such is the appointment of the Author of our nature that we can never remain stationary-our motion is all retrograde; and when we relinquish our efforts to go onwards, the stream, without any effort of ours, will carry us rapidly backwards.

Sic omnia fatis

In pejus ruere, ac retrò sublapsa referri;

Non aliter, quàm qui adverso vix flumine lembum
Remigiis subigit, si brachia forte remisit,

Atque illum in præceps prono rapit alveus amni.

Who, among the illustrious persons who have become the benefactors of the species by their writings and discoveries, attained to their high eminence by inactivity? There is no branch of knowledge, and

there is no department of life, in which a permanent reputation can be secured, without that ardour of mind which leads in the pursuit of its object to the exercise of self-denial, and to the contemplation and the execution of enterprises of difficulty and labour: and he who has never had his hours of thoughtful musing, and whose fancy has never been warmed by his visions of future attainments, and of high achievements, is not likely by his intellectual power to add to his own fame, or to benefit society. We must begin and continue in the path of knowledge with the determination to overcome all the circumstances, whether seen or unforeseen, that can offer resistance to our progress; to acquire gradually such an entire dominion over ourselves, that our habits will at length urge us onwards; and never to allow any of the thousand obstacles that obstruct our passage to turn us aside from the accomplishment of our original design. Nor should we desist in our application, after considerable successes, but continue to go on from strength to strength, adding to the acquisitions which we have already made, that we may fill, with growing honour and usefulness, the sphere which Providence has assigned us.

It was not by vile loitering in ease

That Greece obtain'd the brighter palm of art;
That soft, yet ardent Athens, learn'd to please,

To keen the wit, and to sublime the heart,
In all supreme! complete in every part!

It was not thence majestic Rome arose,

And o'er the nations shook her conquering dart:
For sluggard's brow the laurel never grows ;
Renown is not the child of indolent repose.