Lawgiver to the whole society of moral and rational intelligences. Here that strong and original propensity in our nature to reverence whatever is great and sublime, finds ample scope for its most vigorous exercise, by contemplating that wisdom, goodness, and order which He has established in the universe. Hense arises those feelings and sentiments of reverence, gratitude, resignation and esteem which bind the soul as it were with the great Author of its existence, and which communicate to the stream of life a continual freshness, which cheers every stage of our pilgrimage on earth.

The science of morals is closely connected with the social welfare of mankind. It is impossible to expect just and wholesome laws, if the governors and the governed are both ignorant of the general and leading principles of men's moral nature; on the contrary, wherever this ignorance prevails, misery and misrule will be the necessary consequences. A social community, in a state of peace and prosperity, presents to the philosophical moralists one of the most interesting objects of speculation which can fall under the notice of a human being. Here we see millions of human creatures all individually most anxiously looking after their own welfare; all endowed with nearly the same

faculties, and seeking their own happiness, ease, wealth, and comfort, by various means; and yet all presenting a unity of purpose and design, whereby the conflicting interests of individuals are made productive of general harmony and concord. But such an object as this cannot be viewed with advantage or profit, if we are ignorant of those leading principles of action in human nature, by which such results are produced. Nor can we learn to extract the lessons of wisdom which the contemplation of such an object is fitted to impart, without looking carefully at the individual portions of the social machine, taking accurate notice of its movements, and faithfully recording its results. An astronomer might as vainly attempt to measure the distance of the planets, and unfold their laws of motion, without a particle of knowledge of the science of number and quantity, as for a politician or lawgiver to pretend to understand the science of legislation, without an accurate knowledge of the moral nature of man.

There is another great and obvious advantage which the cultivation of moral science has over many branches of natural philosophy, and that is, it can be studied in full perfection without any expensive apparatuses, or collections of the works of

nature or art. In many departments of natural science, it is impossible, in their present state, to make any considerable proficiency in them, without having large and expensive collections of instruments, cumbersome laboratories, and numerous specimens of material objects; and these require pecuniary resources, and advantageous situations, which cannot, in the natural course of things, fall to the lot of many. If you wish to cultivate astronomy, and be acquainted with the present state of the science, you must have a telescope, and many other instruments besides; if you want to be a first-rate chemist, you must be furnished with suitable materials for making your experiments; and if you wish to be an adept in natural history or geology, you must collect specimens of the various animated as well as solid materials which are to be found and in the earth; or have opportunities of consulting the collections of others who are prosecuting the study of these sciences with yourself. But the study of human nature is free from all such encumbrances. It can be pursued by the poor as well as the rich. It is a spontaneous fountain, from which all mankind may draw the waters of knowledge, without money, and without price. Here the thirst for information, however ardent or craving, may

upon

be fully satiated, out of the abundance of our own resources. An extensive and boundless tract of inquiry is laid before us, as inexhaustible in its materials, and diversified in its aspects, as the earth on which we tread. All that is required of us to traverse this region with benefit and instruction is, that we use the instruments which our bountiful Creator has placed in our hands; namely, to make use of our own consciousness; look into the constitution of our natures; and examine, with care, judgment, and impartiality, the moral and mental fabrics of others.

A common objection against the study of the more abstract principles of human nature is, that they are encircled with many formidable difficulties, which neither genius nor industry are able to remove. True, there are difficulties connected with speculative morality, neither few in number, nor insignificant in magnitude; but it may be asked, what department of human knowledge is free from similar difficulties and perplexities? In every part of Nature's works, the philosophical inquirer meets with questions which baffle all his ingenuity to solve; but the difficulties we meet with on subjects connected with human nature, are neither more numerous, nor of a more insolvable nature, than

those which we meet with in every other department of science. The natural as well as the moral philosopher stand nearly upon the same footing as to their incapacity to unfold the ultimate principles of things which come under their respective observations.

In cultivating moral science, and the philosophy of the mind in general, we ought to conduct our inquiries with a spirit of candour and humility; readily acknowledging difficulties where they occur, and always putting the most charitable interpretation upon the opinions of those who may be led to form different theories of human nature from our own. And it never can be too deeply impressed upon our mind, not to strain our faculties to comprehend that which is incomprehensible, nor labour to give explanations of what cannot be explained. If we neglect this advice, we may perhaps succeed in entangling ourselves or others in the cobwebs fabricated by our own sophistry and subtility, and dote over the chimeras of our own imagination with a degree of superstitious reverence. But we will not add to the stock of real knowledge; nor be able to unfold those more obvious and striking principles of our nature, which ought to be constantly kept in view in all our inquiries into moral subjects. We ought to