cypher, and not be intelligent. That depends on the use he makes of the elementary helps of knowledge he has obtained, and the absolute acquisitions which by their means he may amass. A taste for these should be actively encouraged. Every aid to improvement, by stimulating a thirst for knowledge, enkindling manly thought, promoting liberal investigations, gratifying a love of science,-in short, aught that may contribute to elevate and dignify the intellectual nature, should be an object of solicitude to a patriot's heart. The private citizen who lends his influence towards these ends,-whether by the es tablishment of village Lyceums, enlarging through the press the stock of popular literature, or familiarizing science by means of oral instruction in the form of public lectures or addresses-is a benefactor to society. Rulers, by giving both an official and personal patronage to helping on the same great objects, are entitled to a double measure of gratitude and praise.

But virtue, you may remind me, should be the attendant on knowledge.-Unquestionably. They are the twin handmaids to lead on the march of social improvement. They are bound by a common ligament -closely and vitally bound, as was that famous pair of another species once brought to us from Siam. Their aims and interests strictly are identified; nor can they, in the natural order of things, be with any prudence or safety dissevered. I might go a step further, and say, that knowledge of the right stamp is

virtue;-knowledge, do I mean, discharged of all impurities, knowledge clarified from the foul admixtures of error and falsehood, and sublimed and rectified in the crucible of Truth ;-this, I repeat, is virtue. A mind thoroughly wise has its moral sense quickened, and it sees the propitious tendencies and inherent excellence of the law of right. It perceives that as every vice is a struggle against nature, so true virtue is most eminently auspicious to the good of man, and the elevation and happiness of the species. As transgression is the parent of shame and sorrow, so obedience to the moral commands of the Creator is the alone absolute security of the welfare of individuals, and the cement of society. A community of minds thoroughly enlightened, could not fail to be virtuous. Hence it is that in Scripture, Piety is oft termed "Wisdom." Hence also the saying of the prophet," Wisdom and knowledge shall be the stability of thy times." And again,-"Righteousness," (which by the analogy of interpretation, is but the converse term of the former,) "Righteousness exalteth a nation; and sin is the reproach"-aye worse the ruin "of any people." That we have not more virtue in the land, is for the reason that we have not more of sound intelligence-more of that keen-eyed perspicacity which takes into sober view the ordained relations and consequences of things, which follows out the indissoluble chain of consequences between moral effects and their causes, and which convincingly sees that-sure as the law

of gravity-virtue steadfastly maintained, must ultimately result in good, error in harm, and vice in wretchedness.

The business of elucidating these great principles is too narrowly parcelled out to different classes of teachers; and the harmonious connexions and dependencies subsisting among the laws and institutes of God in the natural and moral worlds, are not sufficiently brought into view to be duly heeded or apprehended. Truth is of God. It proceeds from, depends on, and leads back to Him, as its source. In all its varieties and modifications, it maintains therefore an agreement and perfect selfconsistency. One truth is compatible with all other truth; human science with divine philosophy; the demonstrations of reason with the revelations of God. But one class of men employs itself in some exclusive branch of science. Another selects a different department; and investigation proceeds in separate paths,-hedged in by strong and artificial barriers, as though there existed no natural affinities in their objects, and no point of convergence for their common terminus. Here, a philosopher takes the chair of natural science, and discourses learnedly on the properties, laws and phenomena of matter. There, a professor of political economy ingeniously lectures on the duties of legislation, and descants on the various expedients it should employ for increasing the stock of national wealth or meliorating the condition of man in society. The geome

trician devotes himself engrossingly to his mathematical calculations, his problems and his diagrams. The metaphysician chooses a track of his own, and wanders away, haply to be lost-in a maze of fanciful disquisition. Whilst the preacher employs himself on themes of doctrinal theology,-very possibly in exalting religion to the disparagement of morality, and vilifying reason in his anxiety to magnify revelation. But why should these things be? Why should that which God hath joined together, be so perversely and unnaturally sundered? Why should the fields of science, human and divine, be so carefully cantoned out into narrow and separate enclosures; and their lines of demarkation be so jealously kept up and defended? May not the naturalist be the devout and sober theist; and in beholding the beauty, order and consummate wisdom of the material creation, extend his widened vision, and "look through nature up to nature's God?" Should the politician shut out all thought of God and providence, of the sanctions of religion and eternity in his plans for the public good; and content himself with prudential contrivances-studying a nicely-poised system of economic arrangements-as though he could by any art or craft solely of his own, provide against the possibility of national reverses, or resolve in the apparatus of government the long sought for problem of a perpetual motion ? Shall theology remain intrenched in her ancient state and mystery, and not rather come down to accommodate herself more

practically to the moral wants and interests of mankind? And when mixing in the walks of life, shall she appear in the character of a jealous spy, instead of a kindly companion,-a sage, yet welcome, monitress and friend,-designed to regulate with grace and wisdom all the affairs of men-presiding to equal advantage in the councils of nations, the diversified transactions and employments of social intercourse, and the more sequestered scenes and duties of private life? Claiming the prerogative of infallibility in questions of abstract faith and doctrine, shall she also look coldly and suspiciously on the honest researches of human genius in the realms of creation and providence,-as though that "elder scripture," the Book of Nature, were not worthy of consultation, or if read at all, must only be interpreted with the forced glosses of some of her many narrow and hampering schemes of divinity?

Whatever the cause may be, the fact seems certain, that whilst religion such as she came down from God out of heaven,-"pure and undefiled,"is worthy of the love, the admiration and homage of all intelligent natures, she is denied that controuling influence in human interests and pursuits so reasonably her due. She is divorced from science-little relished by the sons of taste and genius-passed uncared for by the men of the world-and dethroned from the seats of her rightful occupancy in the stations of business, the haur.ts of social life, the chambers of senates and the cabinets of rulers. Men ply