ties be formed, we might indulge the hope that, ere long, they would be enabled to cooperate with those respectable societies which now exist, in making researches into those regions of science which are yet unexplored, and of promoting the moral improvement of all classes of the community. They would likewise have a tendency to advance the interests of genuine religion. For, true science and the doctrines of revelation, so far from being at variance, perfectly harmonize, and reflect a mutual lustre upon each other. Of course, the more general information persons acquire in relation to the system of nature and the economy of the material world, the more will they be qualified for studying the Scriptures in a rational manner; the light of sound philosophy will have a tendency to guard them from scepticism on the one hand, and from superstition and enthusiasm on the other, and to prevent them from imbibing those foolish and erroneous interpretations of Scripture, which have tended to bring discredit on the oracles of Heaven. If, therefore, the moral improvement and the intellectual illumination of mankind be an object at all desirable, it is to be hoped the intelligent public will duly appreciate its importance, and encourage every scheme which has a tendency to raise our species to that dignity which they ought to hold in the scale of existence, as rational and immortal beings. Such is an abridged view of the communications on this subject, which were offered to the public above twenty years ago, long before any such society actually existed. Such institutions have now been established in most of the large towns of the British empire, and in various parts of the United States of America; but none of them with which I am acquainted comprehend in their plan all the objects above stated. In their present state they appear defective in the following respects:-1. In these institutions being regarded as chiefly adapted to the instruction of artists and mechanics, for rendering them more intelligent and expert in their respective trades and professions; and hence the instructions communicated have been almost exclusively confined to mathematics and mechanical philosophy. It is highly requisite that mechanics should be instructed in the physical and mathematical sciences connected with their professions; but this, instead of being considered as an ultimate object, should be viewed as only one of the subordinate objects of such institutions. Their grand and ultimate objects ought to be, to induce a taste, among the great mass of society, for moral and intellectual improvement-and to diffuse, throughout all ranks, useful knowledge of every description, in order to raise the human mind from that state of degradation in which it has been so long immersed, and to direct its contemplations to objects worthy of the dignity of rational and immortal natures. In order to accomplish such objects, it is essentially requisite that knowledge be presented to the understanding in its most interesting and alluring forms. In the first instance, all abstract disquisitions, and abstruse mathematical investigations, should be studiously avoided, or postponed to a future period; and those scenes and objects presented to view, which have a tendency to allure the imagination, to excite inquiry, and to produce rational delight. Such are the subjects of Natural History, which, considered in its most comprehensive sense, has for its object, to arrange and describe all the known facts in the material universe. Facts constitute the foundation of all the sciences-they are most easily acquired when properly describedtheir acquisition requires the least exertion of intellect—and, when presented to the view in sufficient number and variety, they will always produce pleasurable emotions, and a thirst for intellectual enjoyment. And, therefore, in the natural order of instruction, they ought to constitute the first portions of knowledge to be presented to the untutored mind in all colleges, academies. and mechanics' institutions. After the student has acquired a knowledge of such facts, the elements of the mathematical sciences might next occupy his attention, for enabling him to enter on the discussions of natural philosophy, astronomy, and the investigation of the causes of the phenomena of nature. A profound knowledge of the abstruse parts of mathematics, however, is not absolutely necessary for the acquisition of the more useful branches of general knowledge. An acquaintance with the demonstrations of the first book of Euclid, and of a few propositions in some of the other books-the elements of plane trigonometry and conic sections, along with 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 moral excellence, unless it be blended with 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 truthof 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 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 lec tures 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 anti-social 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 declanations of certain politicians and divines about the necessity of "preserving unimpaired our IMPROVEMENTS IN PREACHING. national institutions," it is evident that some ence to religion. But it is preposterous to of them are rotten to the very core, and stand dwell almost perpetually, as some preachers as obstructions to the rights of mankind-to do, on what may be termed the alphabet, the the progress of knowledge, and to moral rudiments, or first principles of Christianity, improvement. There is a continual outcry as if Christians were always to remain "babes 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 compara tively barbarous and unenlightened, were so absolutely perfect that they required no farWithout ther correction or improvement. innovation there can be no thorough reformation. Many existing institutions, laws, and usages, have been tried for centuries, 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 ScriptureMillennium 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 conBut such a tinue to the end of time." 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 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 recognized in every discussion that has a refer 25 in Christ." "Leaving the first principles of 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, R (193) 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-the truth of Revelation, as displayed in its powerful and beneficent effects in the case of nations, families, and individuals, and in its transforming influence on the state of society and on the physical aspect of the world--the various active means by which society may be improved and regenerated, and the blessings of the gospel diffused among all nations-the multifarious ways in which benevolence and general philanthropy may be made to operate in diffusing knowledge, counteracting misery, alleviating distress, and promoting happiness among all ranks-the rational grounds of those moral laws which God has promulgated in his word, which form the basis of the order and happiness of the moral universe, these, and other topics connected with them, in conjunction with the leading doctrines of Christianity, and the views which the Scriptures unfold of the glories of the Millennial era, the resurrection of the dead, the new heavens and earth, and the employments and felicities of the future world-should be exhibited in a luminous and energetic manner, and illustrated with all the facts and scenes which the physical and moral world can supply. In particular, the duties of practical Christianity, the government of the temper, the dispositions and principles which should be displayed amidst the scenes and departments of human life, the duties incumbent on masters, servants, parents, children, teachers, scholars, merchants, judges, authors, publishers, neighbours, and other relations in society, should be specifically explained and illustrated. Graphical descriptions might be given of the scenes of human life and the practices which abound in society, delineating the selfish and malignant principles which pervade them, drawing them forth from their hiding place, and portraying them before every eye, in all their contrariety to the principles of the gospel, and in all their repulsive features and abominations-at the same time showing how the spirit of Christianity ought to operate in every scene and department in the com mercial, political, and religious world, and what delightful and harmonious effects would be produced, were the principles of our holy religion to be universally recognized in all the transactions of mankind. Had we a preacher endowed with the graphical powers of a Sir Walter Scott, with a mind imbued with Christian principles, and ardently desirous to consecrate his faculties to the advancement of practical Christianity— he might, by his lively and picturesque descriptions of the scenes of sin and holiness, and their respective effects on the moral world, excite attention to such subjects almost to as high a pitch as that celebrated novelist did to his tales of warlike encounters, and of knights and ferocious chieftains whose names ought now to descend into oblivion. Such were some of the inspired preachers, whose orations are recorded in the book of God. Such was the prophet Isaiah when he proclaimed to the tribes of Israel the counsels of the Most High. Let us conceive him standing in an elevated position in the court of the temple, at one of the solemn feasts, surrounded with thousands of worshippers,-describing the majesty of Him" who measureth the waters in the hollow of his hand, meteth out heaven with the span, and weigheth the mountains in scales and the hills in a balance"-contrasting the grandeur of Jehovah with the vanities of the heathen and the pitiful images of the idolator--portraying the destruction of Babylon, and its hideous and perpetual desolations--depicting the riches and splendour of Tyre, and the doom which awaited her proud inhabitants-foretelling the downfall of Egypt and the utter confusion and despair which would seize upon all ranks--denouncing the wickedness and abominations of the people of Judah-displaying the Messiah, in his character, humiliation, sufferings, and triumphs, and unfolding the future glories of his triumphant reign, when "the Gentiles shall come to his light, and kings to the brightness of his rising," and "all the ends of the earth shall see the salvation of God,"—and we have a representation of a sacred orator, animated with the most sublime conceptions, and delivering his message in language calculated to arrest the attention of every hearer.-The apostle Paul at Athens is another example.t Standing on the summit of Mars hill, under the open canopy of heaven, with the lofty Acropolis towering behind him, with islands, seas, mountains, and the peerless city of Athens, with the Porch, the Lyceum, and the Grove, stretched out before him, and pointing to the splendid temples of idolatry, and to the altar liii, 1x, lxv, &c. *See Isaiah, chapters xi, xliv, xiii, xxiii, xix, † Acts, xvii. DOMESTIC EDUCATION. erected "TO THE UNKNOWN GOD"-he describes that incomprehensible Being "who dwelleth not in temples made with hands," who is the Source of life to all beings, and who has "appointed the times of their existence and the boundaries of their habitations" -demonstrates the absurdity of idol-worship -proclaims the commencement of a new era, and the command of the Most High to "all men every where to repent"-and declares the certainty of a future state, a resurrection from the dead, and a day when "God will judge the world in righteousness" by the man Christ Jesus. There is no doubt that in this discourse, of which we have only a brief summary, the apostle would select all the surrounding objects, the facts of history, and the scenes of nature, which could be made to bear on the point of discussion, in order to illustrate the sublime topics of his address, and to produce an indelible impression on the minds of his audience. We have another representation of what a Christian preacher ought to be, in the example of Messiah, the great "Teacher sent from God." Seated on a mountain, with the vault of heaven above him for his sounding board, he expatiates on the happiness of the humble, the meek, the merciful, the pure in heart, the peace-makers, and they who are persecuted for the sake of righteousness, in opposition to all the false maxims which had prevailed in the world; and, in a long discourse, exposes the hypocritical and corrupt principles of the age, and enforces the true laws of moral action on every class of his hearers-a discourse which, if it were not recorded in the Bible as having been delivered by the highest authority, would be considered by some as a specimen of legal preaching. On other occasions he collected multitudes on the sea-shore, and addressed them from a ship, illustrating his heavenly doctrines from the sowing of seed, the tares among the wheat, the gradual progress of vegetation, the mustard tree, the pearl of great price, and the net which gathered fishes of every kind. The objects both of the living and inanimate creation were presented to his hearers, as conveying sentiments of instruction and piety. He inculcated upon them confidence in the care of Providence, from the birds of the air and the flowers of the field. "Behold the fowls of the air," which are now flying around you, "they sow not, neither do they reap nor gather into barns, yet your heavenly father feedeth them;" "Consider the lilies of the field" growing on yonder meadow, "they toil not, neither do they spin, yet Solomon, in all his glory, was not arrayed like one of these." Such were the subjects illustrated, and the mode of instruction adopted by those who were commissioned from hea ven to make known the will of God to man. Again, the subject of the education of chil 2. The effect of preaching might be increased, by illustrating the facts and reasonings connected with religion-in so far as (1951 they are susceptible of it-with sensible re |