6. In the second place, the pursuits of knowledge lead no* only to happiness, but to honor. "Length of days is in her right hand, and in her left are riches and honor." It is honorable to excel, even in the most trifling species of knowledge-in those which can amuse only the passing hour. It is more honorable to excel in those different branches of science, which are connected with the liberal professions of life and which tend so much to the dignity and well-being of humanity.

7. It is the means of raising the most obscure to esteem and attention; it opens to the just ambition of youth some of the most distinguished and respected situations in society; and it places them there, with the consoling reflection, that it is to their own industry and labor, in the providence of God, that they are alone indebted for them. But, to excel in the higher attainments of knowledge,-to be distinguished in those greater pursuits which have commanded the attention, and exhausted the abilities of the wise in every former age,is, perhaps, of all the distinctions of human understanding, the most honorable and grateful.

8. When we look back upon the great men who have gone before us in every path of glory, we feel our eye turned from the career of war and of ambition, and involuntarily rest upon those who have displayed the great truths of religion,— who have investigated the laws of social welfare, or extended the sphere of human knowledge. These are honors, we feel, which have been gained without a crime, and which can be enjoyed without remorse. They are honors also which can never die,-which can shed lustre even upon the humblest head, and to which the young of every succeeding age will look up, as their brightest incentive to the pur suit of virtuous fame.

SECTION II.

On the uses of knowledge.

1. THE first end to which all wisdom or knowledge ought to be employed, is, to illustrate the wisdom or goodness of the Father of Nature. Every science that is cultivated by men leads naturally to religious thought-from the study of the plant that grows beneath our feet, to that of the Host of Heaven above us, who perform their stated revolutions in majestic silence, amid the expanse of infinity. When in the youth of Moses, "The Lord appeared to him in Horeb," a voice was heard, saying, "draw nigh hither, and put off thy

a Career', a course, a race. b In-cen'-tives, incitements.

c Il-lus'-trate, to explain, make clear.

shoes from thy feet; for the place where thou standest is holy ground."

2. It is with such reverential awe that every great or elevated mind will approach to the study of nature; and with such feelings of adoration and gratitude, that he will receive the illumination that gradually opens upon his soul. It is not the lifeless mass of matter, he will then feel, that he is examining; it is the mighty machine of Eternal Wisdom,the workmanship of Him, "in whom every thing lives, and moves, and has its being."

3. Under an aspect of this kind, it is impossible to pursue knowledge without mingling with it the most elevated senti ments of devotion; it is impossible to perceive the laws of nature, without perceiving, at the same time, the presence and the Providence of the Lawgiver;--and thus it is, that, in every age, the evidences of religion have advanced with the progress of true philosophy; and that science, in erecting a monument to herself, has at the same time erected an altar to the Deity.

4. The knowledge of nature is not exhausted. There are many great discoveries yet awaiting the labors of science; and with them there are also awaiting to humanity, many additional proofs of. the wisdom and benevolence "of Him that made us." To the hope of these great discoveries, few indeed can pretend; yet let it be ever remembered, that he who can trace any one new fact, or can exemplify any one new instance of divine wisdom or benevolence in the sys tem of nature, has not lived in vain,-that he has added to the sum of human knowledge,--and, what is far more, that he has added to the evidence of those greater truths, upon which the happiness of time and eternity depends.

5. The second great end to which all knowledge ought to be employed, is, to the welfare of humanity. Every science is the foundation of some art, beneficial to men; and white the study of it leads us to see the beneficence of the laws of nature, it calls upon us also to follow the great end of the Father of Nature, in their employnient and application. I need not say what a field is thus opened to the benevolence of knowledge: I need not tell you that in every department of learning there is good to be done to mankind; I need not remind you, that the age in which we live has given us the noblest examples of this kind, and that science now finds its highest glory, in improving the condition, or in allaying the miseries of humanity.

a Scr-ence, knowledge depending on speculative principles, rather than practice.

b Ex-em-pli-fy, to illustrate by exaİRple.

a

6. But there is one thing of which it is proper ever to remind you, because the modesty of knowledge often leads us to forget it, and that is, the power of scientific benevolence is far greater than that of all others to the welfare of society. The benevolence of the opulent, however eminent it may be perishes with themselves. The benevolence, even of sovereigns, is limited to the narrow boundary of hu man life; and not unfrequently is succeeded by different and discordant counsels. But the benevolence of knowledge is of a kind as extensive as the race of man, and as permanent as the existence of society.

7. He, in whatever situation he may be, who in the study of science has discovered a new means of alleviating pain, or of remedying disease,-who has described a wiser method af preventing poverty, or of shielding misfortune,-who has suggested additional means of increasing or improving the beneficent productions of nature, has left a memorial of himself which can never be forgotten,-which will communicate happiness to ages yet unborn, and which, in the emphatic language of scripture, renders him a "fellow-worker" with God himself, in the improvement of his Creation.

8. The third great end of all knowledge is the improve ment and exaltation of our own minds.. It was the voice of the apostle," What manner of men ought ye to be, to whom the truths of the Gospel have come ?"-It is the voice of nature also," What manner of men ought ye to be, to whom the treasures of wisdom are opened ?"--Of all the spectacles, indeed, which life can offer us, there is none more painful, or unnatural, than that of the union of vice with knowledge. It counteracts the great designs of God in the distribution of wisdom; and it assimilates men, not to the usual character of human frailty, but to those dark and malignant spirits who fell from heaven, and who excel in knowledge only that they may employ it in malevolence.

9. To the wise and virtuous man, on the contrary,-to him whose moral attainments have kept pace with his intelleotual, and who has employed the great talent with which he is intrusted to the glory of God, and to the good of humanity,-is presented the sublimest prospect that mortality can know. In my father's house," says our Savior," are many mansions ;"--mansions, we may dare interpret, fitted to the different powers that life has acquired, and to the uses to which they have been applied.

a Op'-u-lent, very wealthy, rich. b As-sim'-i-lates, makes like.

cfn-terpret, to explain.

SECTION III.

Integrity the guide of life.

1. EVERY one who has begun to make any progress in the world, will be sensible, that to conduct himself in human affairs with wisdom and propriety, is often a matter of no small difficulty. Amidst that variety of characters, of jarring dispositions, and of interfering interests, which take place among those with whom we have intercourse, we are frequently at a stand as to the part most prudent for us to choose. Ignorant of what is passing in the breasts of those around us, we can form no more than doubtful conjectures concerning the events that are likely to happen.

2. They may take some turn altogether different from the course in which we have imagined they were to run, according to which we had formed our plans. The slightest incident often shoots out into important consequences, of which we were not aware. The labyrinth, becomes so intricate, b that the most sagacious can lay hold of no clue to guide him through it; he finds himself embarrassed, and at a loss how to act. In public and in private life, in managing his own concerns, and in directing those of others, the doubt started by the wise man frequently occurs; Who knoweth what is good for man in this life?

3. While thus fatigued with conjecture, we remain perplexed and undetermined in our choice; we are at the same time pulled to different sides by the various emotions which belong to our nature. On one hand, pleasure allures us to what is agreeable; on the other, interest weighs us down toward what seems gainful. Honor attracts us to what is splendid; and indolence inelines us to what is easy. In the consultations which we hold with our own mind concerning our conduct, how often are we thus divided within ourselves,-puzzled by the uncertainty of future events, and distracted by the contest of different inclinations'

4. It is in such situations as these, that the principle of integrity interposes to give light and direction. While worldly men fluctuate in the midst of those perplexities which I have described, the virtuous man has one oracled to which he resorts in every dubious case, and whose decisions he holds to be infallible. He consults his own conscience; he listens to the voice of God. Were it only on a few occasions that this

a In-teg'-ri-ty, uprightness.
In tri-cate, entangled, involved.

c Sa-ga-cious, wise, discerning.
d Or-a-cle, a Pagan deity,

oracle could be consulted, its value would be less. But it is a mistake to imagine that its responses are seldom given.

5. Hardly is there any material transaction whatever in human life-any important question that holds us in suspense as to practice-but the difference between right and wrong will show itself; and the principle of integrity will, if we listen to it impartially, give a clear decision. Whenever the mind is divided in itself, conscience is seldom or never neutral.' There is always one scale of the balance, into which it throws the weight of some virtue, or some praise; of some thing that is just and true, lovely, honest, and of good report. 6. These are the forms which rise to the observation of the upright man. By others they may be unseen or over looked; but in his eye, the luster of virtue outshines all other brightness. Wherever this pole-star directs him, he steadily holds his course.--Let the issue of that course be ever so uncertain ;--let his friends differ from him in opin ion; let his enemies clamor ;--he is not moved ;--his purpose is fixed.

7. He asks but one question of his heart,--What is the part most becoming the station which he possesses,-the character which he wishes to bear,—the expectations which good men entertain of him? Being once decided as to this, he hesitates no more. He shuts his ears against every solicitation. He pursues the direct line of integrity without turning either to the right hand or to the left. "It is the Lord who calleth. Him I follow. Let him order what seemeth good in his sight."--It is in this manner that the integrity of the upright acts as his guide. Blair

SECTION IV.

The happiness of animals a proof of divine benevolence.

1. THE air, the earth, the water, teem with delighted existence. In a spring noon or summer evening, on which ever side we turn our eyes, myriads of happy beings crowd upon our view. "The insect youth are on the wing." Swarms of new born flies are trying their pinions in the air Their sportive motions, their gratuitous activity,—their continual change of place, without use or purpose,-testify their joy, and the exultation which they feel in their lately discovered faculties.

2. A bee, among the flowers in spring, is one of the most cheerful objects that can be looked upon. Its life appears to

a Re-spons'-es, answers.

Neutral, taking no part in a contest.

e Gra-tu-i-tous, free, without reward.