which they would recommend to our chief attention, afford instruction suited to all persons, under all circumstances, and at all periods of life; instruction, too, which there could be no difficulty in finding lecturers to communicate, wherever individuals of judgment and taste, or of literary or professional leisure are to be found, who are willing to impart to others the results of their reading and reflection, aiming, as we ever ought to aim in these institutions, at usefulness rather than originality. There are many, we may hope, in our community, who would readily yield to the advice, which a learned pleader of ancient Rome gave to those of his own profession, who had quitted the busy scenes of the forum, that they could not better employ and dignify the evening of life, than in bestowing upon the rising generation the fruits of their experience and learning.*

Biography, so rich, at the present day, in those "examples which embody truth," would supply you with materials of never failing interest, whatever science or art, or branch of knowledge or wisdom you might wish to illustrate or enforce. In tracing the life and character of a man eminent for genius or learning, you would naturally be led to a consideration of his leading objects of pursuit, as well as his virtues and talents. Important general views, even of the exact sciences, might thus be given, enlivened by historical anecdote and sketches of human life. How could instruction be more agreeably conveyed to a popular audience, as to the inductive philoso

'Quintil, 1. 12. 1.

phy of Bacon, the mental researches of Locke, or the discoveries of Newton or of Davy, than by exhibiting the virtues and prominent events in the lives of these great men, together with the progress and result of their scientific labors? So, too, all that is most interesting in the history and description of the useful or the fine arts might be connected with the lives of those, who have been most conspicuous in the invention or advancement of them. But it is the

The

more peculiar province of biography to assist us in acquiring and communicating that kind of knowledge, which has been considered as of the highest value and of universal application. "virtues of all times and of all places" are eloquent in the lives of illustrious men. The intellectual and moral developement of our nature, by others, reveals to us our own capacities of improvement and action. How could a lecturer more clearly demonstrate the ability of man for self-education, than by the life of Franklin, or, his moral power over others, than by the history of Socrates? The biography of the American philosopher has often been thus applied, and that of the Grecian sage is not less fruitful of instruction and interest. Socrates was the father of true philosophy in the ancient world, and has left an example, which will never cease to proclaim the moral energies of our nature. Such were the original and elevating views and principles, which he unfolded in his discourses, transmitted to us by Plato and Xenophon, that, although he left nothing in writing himself, no author has surpassed him in the veneration of succeeding ages. From him we might

learn how old are some of the most sublime sentiments of truth and duty, and how competent we are, with or without the aids of modern science, to become wise, virtuous and happy. We might learn, too, how superior was the humble heathen, seeking the divine truths of immortality, which he could not find, to the proud skeptic, who glories in the light which surrounds him, yet blindly rejects that, which alone penetrates the veil of futurity.*

What could be more pertinent to the object of Lyceum meetings, than to introduce the wise and good of other times, uttering anew their best thoughts, and exhibiting again the virtues, which have always inspired admiration? History, it has been said, is philosophy teaching by example. Biography would thus instruct us, both by precept and example; together with finished models of excellence, she would

A few words may here be acceptable from the discourse of Socrates with his friend Aristodemus, concerning the worship and providence of God, as translated by Cudworth, in his great work, "The Intellectual System." (v. 2, p. 285.)

Aristodemus says, "I despise not the Deity, O Socrates, but think him to be too magnificent a being to stand in need of my worship." Socrates replies, "How much the more magnificent and illustrious that being is, who takes care of you; so much the more, in all reason, ought he to be honored by you."

Aristodemus discovering his disbelief of Providence," as being incredible, that one and the same Deity should be able to regard all things at once," Socrates says to him, "Consider, friend, I pray you, if that mind, which is in your body, does order and dispose it every way, as it pleases; why should not that wisdom, which is in the universe, be able to order all things therein, as seems best to it? And if your eye can discern things several miles distant from it, why should it be thought a thing impossible for the eye of God to behold all things at once? And if your soul can mind things both here and in Egypt, and in Sicily, why may not the great mind or wisdom of God, be able to take care of all things, in all places ?"

Such was the manner of Socrates, in teaching the truths of natural religion and inculcating the moral duties of man. It is worthy of remark, that in illustrating the wisdom and goodness of God from the marks of benevolent design in his works, he drew the same evidence from the structure of the human frame, that Paley has so beautifully extended and developed in his admirable work upon Natural Theology.

Xenophon's Mem. of Socrates, by S. Fielding, p. 56.

deliver to us the lessons of sound philosophy, the truths of science, the principles of art, and the results of general knowledge.

Thus, my friends, have I endeavored to discharge the duty, assigned to me on this occasion. In giving you so freely the sentiments and opinions of venerated authors, it has been my wish to add the weight of their authority to important truths, as well as to exemplify the principle, before suggested, that, in all the exercises connected with our Lyceums, we ought to aim at utility rather than originality. It has been my leading purpose to impress you with the general importance of the subject, and to give you such a view of the design, advantages and objects of these institutions, as might serve to deepen your sense of their value, and confirm your resolution to persevere in the noble cause, in which you have engaged. Higher motives to exertion cannot be addressed to intelligent, accountable beings, than are involved in the cause of human improvement; a cause, to which every thing in the condition and prospects of our country adds importance. These motives apply with peculiar force to those, whom providence has blessed with influence in society, or with the treasures of science and knowledge. Exert your influence in advancing the well-being of society, and communicate freely of the treasures, which you possess. These are treasures, which you cannot bequeath to your friends, which you cannot leave to be inherited by your children. Labor, then, to impart them while you may; you cannot make a

nobler benefaction, or one which will leave in world a more precious memorial of your existence in it; and, while you enrich the minds of others with knowledge, and bless society by its influence, you will provide for yourselves a pure enjoyment, and contribute your aid to strengthen the foundations of the great temple of public liberty and social happiness.

PUBLISHED BY ORDER OF THE ESSEX COUNTY LYCEUM.