ture, that the various intellectual and moral faculties are possessed in different degrees by different individuals; that this diversity of endowment is original and innate; that although it is susceptible to a greater or less extent of modification by circumstances, education and habit, it is neither created nor can it be materially affected by either or by any of these causes; and that the phenomena of Genius are the results of a high degree of manifestation of the mental faculties, or of some one or more of them. It follows, from this view of the subject, that no individual has it in his power, by the utmost efforts of thought, application or discipline, so to add to his intellectual or moral stature as to compass the attainment of powers not originally bestowed upon him. He may indeed, and should, develope to their utmost capacity those faculties which God and nature have conferred; he may enlarge and expand his intellectual vision, and establish on a more firm basis, the supremacy of his moral and religious nature; but history, observation and experience, have abundantly demonstrated, that each individual finds a limit which he may not overpass, whatever may be the relation which that limit holds to the talents, capacities and acquirements of others. Vast and comprehensive as were the acknowledged powers of Shakspeare in the analysis and interpretation of universal humanity, those great discoveries which were accomplished by Newton, Galileo, Franklin and Kepler, and those constructive and inventive talents which formed the intellectual strength of Arkwright, Watt and Fulton, were beyond the pale even of his splendid genius. Nor could Raphael, though possessing a rare and felicitous combination of mental faculties, have invented the telescope, nor Davy have ornamented the chambers of the Vatican with the magnificent creations of beauty. Upon each and every individual

the Creator has bestowed those capacities and talents best adapted, in the view of Omnipotent Wisdom, to his peculiar condition; and while to some a greater, and to others a less endowment has been granted, each is responsible for the due cultivation and faithful application of the powers conferred.

9. This arrangement of the moral world, when rightly viewed, is abundantly indicative of the wisdom and benevolence of its Author, and will be found admirably in harmony with all our limited faculties are able to conceive of the great scheme of Creation and Providence. An infinite but systematic diversity of condition and attributes, pervades the whole of animate and inanimate nature; and the history of the world, and the discoveries of science, alike develope a constant and progressive capacity of improvement in the intellectual and moral nature of man. In the infancy of his being, his mental powers were necessarily restricted within a very narrow compass; but, as century after century rolls on, we find a slow but certain progress manifesting itself not only in an increased, more accurate and extensive knowledge of the physical world, but in a higher appreciation and wiser cultivation of the distinctive faculties of humanity. For this purpose we are indebted, not so much to the simultaneous advance and self-enlightenment of the race, as to the predominating influence of the few who from time to time have stood forward, as the guides, the teachers, the educators of their fellow men; to those who, rising above the prevailing standard of knowledge, have sought out and announced some hitherto undiscovered fundamental principle, upon which mankind, sooner or later, have taken their stand, and from thence proceeded to higher attainments, and entered a more expanded field of progress. With rare exceptions, the triumphs of Genius have heralded the advancement of

the race. Its manifestations have opened up the paths of improvement in all that is valuable in knowl. edge, conducive to civilization, elevating in morality, and ennobling in humanity. Its votaries have been emphatically the pioneers of mind, the harbingers of truth, the interpreters of Nature in her manifold voices of wisdom and instruction, and the instru ments in the hands of the Creator for the gradual unfolding of those great principles upon which the present and future destiny of the race depend. As such, we may well regard them as the benefactors of humanity, cherish their memory, and consecrate their achievements. But this fitting sentiment of veneration may be tempered by the reflection that the mission of Genius is special; that its superiority, in one respect, is often counterbalanced by a corre sponding inferiority in others, of equal and perhaps of superior general importance; that it is not unfrequently the source of misery and unhappiness to its possessor; and that it is almost universally distinguished by the absence of that harmonious symmetry and graceful proportion of character which constitutes the secret of well-being and the true charm of life.

10. Each faculty of the human mind may find its appropriate aliment in the physical and moral world; and it is unquestionably within the compass of every intelligent being, however unfavorably situated with reference to extrinsic circumstances, to accomplish a vast amount of individual, social, and general good; to render even the calamities of life subservient to moral and intellectual advancement; to adorn our common nature, within the sphere, however circumscribed, which Providence has assigned as the theatre of his exertion and influence; to add somewhat, at least, to the stock of human enjoyment, if he cannot contribute to that of knowledge and wisdom; and daily to obtain a clearer insight into the mysteries

by which he is surrounded, and of which his own existence constitutes so important a part. The enlightenment of our minds; the cultivation and discipline of our whole nature; the subjugation of our passions and propensities to the control of reason and of conscience; the faithful discharge of all the duties incumbent upon us as reflecting, intelligent, and accountable beings;-these will constitute and secure our highest happiness; and that life can never be deemed barren or useless, nor that condition unfavorable, in which we are enabled, by an unwavering conformity to the impulses of our better nature, aided by the pure precepts of Christianity, to accomplish the great purposes of existence.

CHAPTER IV.

MENTAL PHILOSOPHY.

1. THAT is the only true philosophy of human life which, by means of an enlightened knowledge and a just appreciation of all our powers and faculties, physical, intellectual, and moral, enables us to conform, in all things, to the laws and constitution of our being. That a system of ethical and practical morality so consonant to our highest interest has not hitherto generally prevailed, is painfully obvious when we reflect upon the capacity of our common nature for the enjoyment of happiness,-a capacity conferred upon it by infinite benevolence, wisdom, and power,and consider the vast amount of evil and of suffering, mental and physical, which surrounds us on every hand. It requires but an ordinary exertion of reason to be assured that these are not the legitimate or the necessary results of that wonderful organization which constitutes human life. On the contrary, we not only see the most abundant evidences of an opposite design and adaptation pervading our entire corporeal structure, but we perceive the invariable tendency of external nature to minister to our pleasure and benefit; and we recognize the hand of a bounteous Benefactor in the innumerable blessings which are spread out for our acceptance in the variegated domain of nature and of providence. It is, however, lamentably true, that man "has corrupted his way upon the earth;" that, overstepping the boundaries prescribed by the Creator, and within which the high and holy purposes of existence might efficiently and harmo