immediate advantages of such studies on the mental and moral character.

The first that occurs to me is the expansion of mind. Here is an illimitable field of research, vistas open from it in every direction, to whose entrance there is free access, but whose course is felt to be endless. Whilst other studies enlarge mind by imparted knowledge, this expands it also by discovering the infinity which might be known. And it is not needful before realizing the benefit I speak of, that mind should be already considerably cultivated and strengthened. This study, whilst it strains its highest efforts, adapts itself to the feebleness of its first essays. I am convinced that children are much more able and willing to receive instruction on the objects and operations of nature than is generally supposed. I remember, at least as early as my eighth year, musing on these subjects, suggesting inquiries I could not answer, pondering and wondering, till my thoughts within me became oppressive. On the few occasions when I expressed these thoughts, or directed inquiries which had perplexed me for months, and when a ray of light on them would have been a cordial to my soul, all the replies I received were repressive or unsatisfactory,-these things are not for children, they cannot understand them. But a child can understand the things about which she can ponder, and wonder, and inquire. My experience as a teacher has convinced me that my experience as a child was not uncommon, and that the gratification of juvenile curiosity may be productive of a large increase of knowledge and expansion of mind; which, so far from being a prejudicial strain on the intellectual fa

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culties, will remove the far more baneful effects of everworking wonder and unsatisfied query.

The next advantage I would specify is—liberty of mind. Of all studies, this has an influence to keep the mind unbound by the fetters of prejudice and pride, to leave it open to impressions of a high character, to render it unsuspicious, and prepare it to deal justly and impartially with any proposition, which may demand attention. The history of natural science furnishes repeated instances, convincing us that mistake formed under the most palliating influences, may render a subject perplexing and barren, which, on its correction, becomes prolific with the most delightful springs of knowledge and power. It narrates instances in which men have refused credence to newly-discovered truths, under circumstances and from motives which compel us to regret rather than to blame; and have thus unwittingly impoverished their own minds, and arrayed themselves in opposition to Truth when they would gladly have promoted her interests. Examples of this kind have a most beneficial influence on an impressible and candid mind.

Experience derived from the contemplation of superlative wisdom is another advantage. The way in which mechanical powers are adjusted in conformity with the principles of mechanical force operating in nature, and the way in which the form and proportions of architectural structure are directed to the support of pressure, the resistance of force, and the gratification of the eye, by precedents in natural adaptations, are practical examples of what I mean by the expression. But I think the advantages are mental and moral as well

as practical. The poet is quite justifiable in exclaiming

"Oh, how unlike the complex works of man,

Heaven's easy, artless, unincumbered plan!"

But I am sure that the works of man are much less complex, cumbrous, and prodigal of means than they would have been if he had not the example ever before him of the "easy, artless, unincumbered" plans by which Omnipotent Wisdom effects his purposes; and our habits of thought, our conceptions of excellence in the method of effecting regulations and arrangements of every kind, our choice of purposes and means of carrying them out, are all indebted to the example too, how much soever we may overlook the obligation.

A wholesome stimulant to activity is secured by the study of natural philosophy. Nature, to a mind thus trained, ever presents a source of the most stirring contemplation; thought is kept on the wing, the powers of mind in constant and invigorating exercise, a growing perception of harmony and order is realized, and the intellectual habits become incompatible with pursuits that are trifling or unworthy.

The study also leads us to regard all the divers links of the framework of nature as forming one glorious whole, one grand emanation of creative power from the living God, exhibiting the unity of his person and of his purposes. An ignorant mind sees nature in detached objects having no relation but that of co-existence; a mind which penetrates into causes and designs, sees them connected by a thousand relations of constitution and influence, and tending to one grand and benevolent design. Contemplating our position as a rational and voluntary part of this constitution of na

ture, and occupying a place among the works of God, which revelation gives us some light to comprehend and to fill, we are impressed at once with humility and conscious value, and with the ennobling desire to occupy our position worthily. And the desire is sustained by hope. A being who has stepped over the threshold of science, and who looks into the deep recesses which human thought has scarcely penetrated, but which it is evident contain treasure more enriching the further it is traced; who perceives in that he does not understand the impress of the same Intelligence whose operations, as far as he can trace them, have filled him with admiration, must be a hopeful being, or a miserable victim of dissatisfaction and delusion. If he have the hope of the gospel within him, he cannot fail to kindle it afresh as he anticipates the day when, relieved of all disability and incumbrance, endowed with quicker perceptions and higher powers, and placed in more favourable circumstances, he may fully understand and enjoy his relation to his Maker, his position among the works of creation, and bring a willing heart and unfainting powers to co-operate in the designs of Infinite Benevolence.

Yours, &c.

LETTER XXII.

MENTAL PHILOSOPHY.

MY DEAR M, The region of investigation which we contemplated in the last letter, is open to every human being; and all are invited to partake freely of the streams which flow through every department, and to follow them through the course of their rich and diversified tracks. Comparatively few are attracted by the call, though "there is no speech nor language where its voice is not heard ;" and of these, the majority address themselves to the study in so apathetic or irresolute a spirit, as to derive a very small portion only of the advantages it offers. It is individuals rather than masses of men that raise and ennoble themselves by contemplation of the works of God. How great is the difference between the man ignorant and insensible, and the man of enlarged and profound scientific acquirements! It is a difference wholly of mind-science is mind.

We come now to investigate the processes by which external impressions are converted into the aliment of intelligent being, to study the essence and economy of intellectual life, to examine the faculties by which the results of sensation are analyzed, combined, and made the basis of reasoning, with the voluntary control we possess over the various mental processes.