suited to the wants and circumstances of society, and which is calculated to improve and exalt the mind and heart of him who receives it, to enlighten and aid him in the duties of his particular calling, in the duties which he owes to his family and children, who look to him for guidance and instruction; which he owes to himself, to his never dying mind, which he owes to his country and to his God, duties, from the faithful performance of which, there can be no dispensation. In proportion as such knowledge abounds, prejudice and vice will disappear. The effect of all sound knowledge is to purify the mind from prejudice, to raise it above low desires and pursuits, to soften and subdue the passions, and to expand and refine the affections. The very exercise of the faculties in acquiring knowledge, the consciousness of intellectual power which it excites, the rational occupation and entertainment which it af fords, the interesting associations which it awakens, as well as the stores of thought and contemplation, which it gathers for the mind, all have a most salutary influence upon the moral sentiments and character, and lead directly to the formation of good principles, and virtuous habits.

We sometimes, indeed, see distinguished talents and attainments in science, united with depravity and vice. But this is not common, and it is still less so, that we find those whose understandings have been judiciously cultivated, and who have advanced themselves in various learning, deficient in moral rectitude. In all ages of the world, the most eminent philosophers have generally been illustrious for

their virtues. But, however particular causes may operate in some instances to counteract the moral influence of knowledge upon the individual, it will be found universally the case, that the age and country, which are the most enlightened by knowledge, are also the most virtuous and happy.*

It is not because I supposed the truth of what has now been urged in behalf of knowledge would be questioned by any one, that I have thus dwelt upon the subject, but because, like many other admitted truths, it is apt to be practically disregarded; and because the deeper our impression is of the value of knowledge, the stronger will be our desire to possess it, and the more strenuous our efforts to diffuse its blessings among our fellow men. In proportion as knowledge ceases to be cultivated, the deplorable evils of ignorance and moral darkness will return. Knowledge is the true light of the mind, and as essential to it for its safety and guidance, as natural

* A writer of the present day, in England, after stating that "no fact of human nature is better ascertained than that the classes of men, whose range of ideas is the narrowest, are the most prone to vico," observes of the English population that "in the narrowness of the circle of ideas and its effect upon morals, no class comes so near the lowest of all as the highest in wealth and fashion. Few individuals in that class, he says, can endure books, or have profited by the forms of education through which they have passed. Being exempt from the cares of life, they have none of those ideas which the occupations of the middle classes force them to acquire. The circle of their ideas, therefore, is confined to their amusements and pleasures, the ceremonial of fashionable life, the private history of a few scores of families, which associ ate with one another only, which they call the world, and which in truth are the world to them. The demoralizing effect of these monotonous pleasures and this narrow circle of ideas, is the same with the monotonous occupations of those in the lowest class, who are confined to the constant repetition of a small number of operations, and whose senses and thoughts for almost the whole of their working hours are chained to a few objects." Thus, virtue and happiness prevail most in those classes of the community, whose minds have the most liberal range of ideas, and whose occupations are relieved by interesting objects of thought and feeling. Such must be the case in all nations, and at all times, as well as in Great Britain, at the pres ent day.

light is to the body. We justly feel a deep compassion for the unfortunate being, whose eyes are closed to the sweet light of the sun and all the beautiful objects it exhibits; and surely he is not less entitled to our compassion, whose mind is darkened by ignorance and closed to the pure delights of knowledge, and who, instead of being cheered and guided through his journey of life by reason, and truth, and intelligence, is assailed by the foul harpies of vice, haunted by the phantoms of superstition, or seized upon by the furies of fanaticism.

Such being the value of knowledge, we perceive, at once, the immense importance of education; a subject, which has always interested the learned, and which now engages universal attention. Yet, after all the inquiries and speculations upon this subject, the views generally entertained of education appear to be limited and imperfect. We are apt to regard it as confined to the season of youth, or, if extended beyond that period, as belonging exclusively to those, with whose profession or occupation it is particularly connected. Juster views would lead us to consider education as the personal and practical concern of every individual, and at all periods of his life. I shall not presume, at this time, to tax your patience by entering, at large, upon this fruitful theme, but shall hope to be indulged in a few desultory remarks, chiefly respecting self-education, as more immediately applicable to the consideration of Lyceums.

Education, in the most extensive sense of the term, comprehends every thing which is conducive

to the cultivation of our nature, and to our advancement in necessary knowledge. In this comprehensive view of the subject, certain philosophers have considered education as the cause of the great difference among mankind, as to intellectual and moral attainments and character. Mr. Locke, that profound explorer of the human mind, and the first author of a systematic treatise on education, says, "That of all the men we meet with, nine parts of ten are what they are, good or evil, useful or not, by their education. It is that which makes the great difference in mankind;" including, as he did, in his view of education, the earliest impressions of infancy, as well as all the efforts for self-education through life. Sir Isaac Newton relied for success, in all his investigations, upon the persevering exertion of his faculties, rather than the possession of any superior endowments, and attributed his glorious discoveries in science to unwearied industry and patience of thought, not to extraordinary natural sagacity.* Though we may not adopt these opinions in their full extent, yet no one will doubt that much depends upon human exertion, and that education, if it cannot perform every thing, possesses incalculable power, and demands the attention of all who are blest with understanding and freedom, whatever may be their occupation, or condition in society. Those who have been favored with advantages of early instruction, or even with a course of liberal

*Lord Teignmouth says, "It was a favorite opinion of Sir William Jones, that all men are born with an equal capacity for improvement." Life prefixed to Works of Sir W. Jones, v. 2, p. 299.

education, ought to regard it rather as a good foundation to build upon, than as a reason for relaxing in their efforts to make advances in learning. The design of early education, it should be remembered, is not so much to accumulate information, as to develope, invigorate, and discipline the faculties, to form habits of attention, observation, and industry, and thus to prepare the mind for more extensive acquirements, as well as for a proper discharge of the duties of life.*

Those, who have not enjoyed the privileges of early instruction, must feel the stronger inducement to avail themselves of all the means and opportunities, in their power, for the cultivation of their minds and the acquisition of knowledge. It can never be too late to begin or to advance the work of improvement. They will find distinguished examples of success, in the noble career of self-education, to animate their exertions. These will teach them, that no condition of life is so humble, no circumstances so depressing, no occupation so laborious, as to present insuperable obstacles to success in the pursuit of knowledge. All such disheartening obstacles combined may be surmounted, as they have been, in a thousand instances, by a resolute and persevering

"Locke, though educated within her walls (Oxford), was much more indebted to himself than to his instructers, and was in himself an instance of that self-teaching, always the most efficient and valuable, which he afterwards so strongly recommends. In a letter to the Earl of Peterborough, he observes, Mr. Newton learned his mathematics only of himself; and another friend of mine, greek, (wherein he is very well skilled.) without a master; though, both these studies seem to require the help of a tutor more than any other.' In another letter he says, When a man has got an entrance into any of the sciences, it will be time then, to depend on himself and rely upon his own understanding, and exercise his own faculties, which is the only way 10 improvement and mastery."" Lord King's Life of Locke.