practical geometry—is almost all that is requisite for understanding the more interesting departments of science, and may be acquired in a very short time, by a moderate application of the mental powers. The order I have now stated has, however, in most instances, been inverted. The abstractions of mathematical science have been presented to young and untutored minds before they had any conceptions of their utility, or the investigations to which they are applied, and before they had acquired a relish for substantial knowledge; and the consequence has been, that many have abandoned the pursuit of knowledge, on account of the dry and uninteresting form in which it was presented to the mind. In conformity with this practice, the directors of some mechanics' institutions have selected lecturers chiefly on the ground of their being expert mathematicians without any knowledge of their accomplishments as popular teachers of natural science; and the consequence has been, that both the superintendents and the members of the institution have been disappointed, and the society has fallen into disrepute. For, a profound mathematician is not generally the person best calculated to convey a knowledge of the facts of natural history and philosophy, in the most simple and alluring manner, to the untutored mind.

2. Another defect in these institutions, as presently conducted, is, that they are not rendered so subservient as they might be to the moral improvement of society. Knowledge of every description ought to be rendered subservient to the illustration of Divine truth of the attributes and moral government of the Almighty --of the facts and evidences of revelation-and for counteracting evil passions, and promoting the advancement of the human race in true morality-and thus preparing them for the employments of that future and eternal world to which they are destined. Unless this object be kept in view, the advantages which society will derive from such institutions will be comparatively few and unimportant. For the mere acquisition of scientific knowledge will not of itself counteract the depravity and moral evils which exist in the world, nor raise mankind in the scale of moral excellence, unless it be blended with that celestial light which proceeds directly from the great Source of intelligence. Discussions on some of the leading subjects to which I allude can easily be conducted, without in the least interfering with sectarian views of religion; and I cannot account for the almost universal practice of setting aside such topics in philosophical discussions, without being inclined to suppose that there is a certain degree of antipathy entertained towards such subjects, notwithstanding their important

bearings on the present comfort and the future happiness of mankind.

I shall only add farther, that, besides the communication of knowledge by public lectures in mechanics' institutions, the members of such societies might have occasional meetings for mutual instruction. At such meetings, a portion of some standard, scientific, or other work, might be read, and a conversation entered into respecting the subject it discusses. Every member should have an opportunity of proposing questions in reference to that subject, and of stating any objections or difficulties that may occur to his mind-not for the purpose of cavilling or of formal disputation, but to increase his information, and to draw forth the remarks of his associates. In this way the leading branches of any particular system of science might be explained and elucidated in the course of a session.

PART II.

MISCELLANEOUS HINTS IN REFERENCE TO THE DIFFUSION OF KNOWLEDGE AND THE IMPROVEMENT OF SOCIETY.

ON the following subjects I originally intended to enter into some specific details and particular illustrations. But as this volume has already swelled to a considerable size, I can offer, in the meantime, only a few general hints.-If we would carry forward the social state of man to that "consummation" which is so "devoutly to be wished," we would require, in the first place, to enter into every department of society, and detect the absurdities, abuses, and immoral principles connected with it, and expose them to view in all their naked deformities and unchristian tendencies. For there is scarcely a department of the social state, in Europe or Asia, whether civil, political, or ecclesiastical, but is based on selfishness, ambition, avarice, tyranny, or other antisocial and malignant principles. In the next place, it would be necessary, not only to investigate the remedies to be applied to such evils, but to introduce practices which have never yet prevailed, and to lay the foundation of institutions which have never yet been established. For, if ever we expect to behold a period when knowledge shall be universal, when "Righteousness shall run down our streets as a river," and when "Holiness to the Lord" shall be inscribed on all the employments of human life— our existing institutions require to be new modelled, and many of them altogether overturned, and a new foundation laid for the advancement of society, and the future progress of the human mind. Notwithstanding the vague and violent declamations of certain politicans and divines about the necessity of "preserving unimpaired our national institutions," it is evident that some of them are rotten to the very core, and stand as obstructions to the rights of mankind-to the progress of knowledge, and to moral improvement. There is a continual outcry among certain classes against every thing which has the appearance of "innovation," and which implies a want of confidence in "the wisdom of our ancestors;" as if laws and institutions, framed in an age comparatively barbarous and unenlightened, were so absolutely perfect that they required no farther correction or improvement. Without innovation there can be no thorough reformation. Many existing institutions, laws, and usages, have been tried for cen

turies, and have been found of little avail to the renovation of the world; and he who insists that they shall be still supported in every iota, as they have hitherto been, virtually declares, that the moral world ought to stand still, and that no such period as the Scripture-Millennium will ever arrive to bless mankind. There is an utter inconsistency in maintaining that every practice and institution should continue in its present state, and at the same time admitting that the world is to be regenerated, and that “the knowledge of Jehovah shall cover the earth." The one position appears incompatible with the other, and he who tenaciously adheres to the former must give up the latter; and hence we have sometimes found, that those who are strenuous supporters of "things as they are," do not hesitate to affirm, that "the world will never be much better than it has hitherto been, and that wars, and ignorance, and misery, will continue to the end of time." But such a sentiment, as we have already shown, is inconsistent with the plainest declarations of the oracles of Heaven, and tends to throw a dismal gloom over all the future prospects of society; and I trust there is scarcely one enlightened Christian that would dare to vindicate an opinion so inconsistent with the future improvement of our species, and with the benevolent purposes and arrangements of the Governor of the world.-But to enter particularly into the subjects to which I allude would require a separate volume of no inconsiderable size. I shall therefore, in the meantime, offer only a few very general hints, leaving every one to prosecute the subject more particularly by his own reflections.

I. On Improvements in regard to Preaching.

In the few remarks which I intend to make on this topic, it is taken for granted that the fundamental facts and doctrines of Christianity are to be frequently illustrated, and always recognised in every discussion that has a reference to religion. But it is preposterous to dwell almost perpetually, as some preachers do, on what may be termed the alphabet, the rudiments, or first principles of Christianity, as if Christians were always to remain "babes in Christ." "Leaving the first principles of the doctrine of Christ," but neither forgetting them, nor dwelling exclusively upon them, they ought "to go on to perfection," carrying forward and tracing these principles through all their important bearings and consequences in the Christian life, and expanding their minds with all the views of the Divine operations which the aids of Revelation, art and science, can furnish. This progress *owards perfection, however, can never be attained, if Christians

are always employed in "laying again the foundation," and never attempting to rear the superstructure; and if Christian instructors are always exercised in attempting to prove and explain a few of the fundamental articles of the Christian system, and neglect to carry forward their readers and hearers through all the different departments of Christian action and contemplation. What should we think of the teacher of geometry who, after explaining the terms, axioms, and first principles of the science, stopped short, and left the student either to prosecute his path through the leading propositions and higher branches, or not, as he deemed proper? What should we think of the philosopher who spent his time merely in explaining the rules of philosophizing, and the general laws of motion, without ever applying them to the investigation and explanation of the phenomena of the visible world; and who is always defining first principles, without tracing them to their consequences, or pointing out the manner of their application? We could expect but poor geometers and philosophers from such meagre instructions. And can we expect that the Christian instructor who seldom goes beyond the axioms of Christianity shall render his hearers enlightened and practical Christians, and bold heroes in promoting the cause of reformation and religion? If such a plan of instruction be wise, then the apostles and prophets were fools in directing us so particularly in all the practical bearings of religion, and taking such expansive views of the works and the moral Government of God. But, waiving such general observations, I proceed to offer two or three particular remarks.

The preacher should take in a more comprehensive range of subjects, in his instructions, than that to which he is usually confined. The Scriptures contain references to a greater variety of objects than any other book—all of which must be considered as legitimate subjects for discussion in the pulpit. The works of creation, as displaying the Power, Wisdom, Benevolence, Grandeur, and superintending care of the Creator-the events recorded in sacred and civil history, as manifestations of the character and principles of his moral government-the history of nations and the revolutions to which they have been subjected, as illustrative of his faithfulness and retributive justice, and of the fulfilment of ancient predictions-the harmony which subsists between the system of nature and the system of Revelation, and the mutual light they reflect upon each other-the depravity of man, and the proofs and illustrations of it which are to be found in the constitution and operations of nature, and in the wars, and devastations, and malignant principles which have prevailed in the world