maintain the superiority of our sublimer pursuits over natural philosophy, to deteriorate so noble a study, more than as it respects its ascendancy over the affections, to alienate them from God, would intimate an enthusiasm highly culpable. Far be it from me so much as even to discourage the prosecution of so noble a study, which is only inferior to the knowledge of God and man. Nor would I by any means be thought to undervalue the cultivation of the fine arts, of music, poetry, painting, or literature in general, as they are not only calculated to smooth the path of life, but to strengthen the mind for the apprehension of sacred truths, and to enrich the divine, "who brings out of his treasures things new and old." For it would ill become us to use those weapons against science, which we have taken from her armoury, and, like the ungrateful Brutus, stab her to the heart.

All that we aim at is to win your souls, to rouse your understandings, and to touch your hearts. No weapon shall be untried; would that we had more to use; would that all Nature and all art would empty us their stores, nor would we pause to impoverish ourselves, could we but enrich you. We would make ourselves poor, so that ye might be rich. We would exhaust ourselves, if only ye might be filled.

With orderly disorder we scatter thus our thoughts, which, though they glitter, we trust

sprung from

they yet are gold. True, we do know that they are sprung from earth, but earth-born babes, we know, are born to God. Let all our thoughts be sanctified to Him, though they have us, as our souls sprung from Him. While false humility would bid us hold, we will-we must obey kind Nature's voice, perhaps "the still small voice of God," and thus give birth to thoughts that burn within our breast. The mind, conceiving, brings its child to birth; be each of you its foster-mother, and lay it on your bosoms next your hearts. "The seminal idea conceived in the womb of a prolific fancy, and receiving accession of matter from the materials stored up in the mind, branches itself into a chastised luxuriance of thought, bearing the flowers of poesy, and the fruit of instruction and reproof *." And while you pluck the flowers, I pray you taste the fruit.

Johnson's Idler.

SERMON X.

MATT. VI. 24.

No man can serve two masters, for either he will hate the one and love the other, or else he will hold to the one, and despise the other. Ye cannot serve God and Mammon.

(PART III.)

In examining the reasons of the impossibility stated in my text, we have ascertained that the human soul, in the cultivation of any science or knowledge, is impelled by an impulse or passion, which directs it to the prosecution of that study most congenial to its powers. We have shewn that our success will be in accordance to the strength, or fluctuation of this principle. Unity of design, and a concentration of powers, joined with a devoted attachment to the object of pursuit, are essentially requisite to success. While science promises much, she expects much. Nor are her requirements arbitrary, but absolutely necessary; they arise from the constitution of the human mind, which, by a very tedious process, instead of intuition, arrives at the long ex

pected result. If we would gain the attainment of our object, we must tread every step of the way, surmount every obstacle, suppress the conflicting interests and purposes of the soul, avoid any temptation that would withdraw us from our pursuit, and every enjoyment that would alienate our affections. It is the preservation of this interest, this passion, which prevents weariness in the pursuit, and insipidity in the enjoyment. Whenever interest is weakened or destroyed, languor and inactivity are immediately the result. To awaken diligence, we must reverse the passion and revive the interest.

While the grand moving principle of action is either weakened or destroyed, to improve or rectify the secondary causes, argues a folly correspondent to the vanity of the attempt. We must attack the seat or principle of the disease, not merely the external symptoms; we must not only apply a caustic to the sore, but medicine to the constitution. External applications may relieve for a time, but they can never eradicate the disease.

Upon the same principle, since passion, as we have shewn, is the grand spring of exertion, to preserve that in vigour, is to keep the machinery of the mind in motion; and to restore it, when broken, is to give life and animation to the whole machine. When inactivity and listlessness seize upon the soul, no precept or exhortation will rouse its energies; or if by such a remedy, the mind shall exhibit some

returning vigour, it will soon lapse into its former morbid inertness and inactivity. Such remedies as these can never reach the heart of the disease. The interest, the passions must be roused; the fire in the bosom must be rekindled; the veins of Æson must be supplied with fresh blood, that he may once again exhibit the vigour and bloom of youth.

We see then, that the discovery of passion being the principle of action, is useful in every respect; since it not only enables us to prevent the disease of inertness and inactivity, but to cure this most deadly malady of the mind. The importance of this truth is evident in whatever light it is viewed. The failure of thousands in life may be attributed to their ignorance of it. In education it should never be lost sight of; as it will supply the place of coercive measures, which often produce that stubbornness and disgust, which the cultivation of this principle in youthful minds is so calculated to remove. To make a study interesting, is to make it easy, not upon the principle of lessening the difficulties, but of calling into full exercise those powers of the mind which master it. To call forth strength is to give it; to give the

coming a difficulty is to lessen it.

power of overEducation for

the most part, is in the hands of persons but ill qualified to fulfil it. The rod and task, fools caps and toys, distinctions and rewards, are the ordinary means of instructing youth, while the excitement