work together from the beginning. All human culture rests on a moral foundation, on an impartial, disinterested spirit, on a willingness to make sacrifices to the truth. Without this moral power, mere force of thought avails nothing towards our elevation.

I am aware that I shall be told that the work of thought which I have insisted on is difficult, that to collect and concentrate the mind for the truth is harder than to toil with the hands. Be it so. But are we weak

enough to hope to rise without toil? Does any man, labourer or not, expect to invigorate body or mind without strenuous effort? Does not the child grow and get strength, by throwing a degree of hardship, and vehemence, and conflict into his very sports? Does not life without difficulty become insipid and joyless? Cannot a strong interest turn difficulty into pleasure? Let the love of truth, of which I have spoken, be awakened, and obstacles in the way to it will whet, not discourage, the mind, and inspire a new delight in its acquisition.

I have hitherto spoken of Force of Thought in general. My views will be given more completely and distinctly, by considering, next, the objects on which this force is to be exerted." These may be reduced to two classes, Matter and Mind; the physical world which falls under our eyes, and the spiritual world. The working man is particularly called to make matter his study, because his business is to work on it, and he works more wisely, effectually, cheerfully, and honourably, in proportion as he knows what he acts upon, knows the laws and forces of which he avails himself, understands the reason of what he does, and can explain the changes which fall under his eye. Labour becomes a new thing, when thought is thrown into it, when the mind keeps pace with the hands. Every farmer should study chemistry, so as to understand the elements or ingredients which enter into soils, vegetation, and manures, and the laws according to which they combine with and are loosened from one another. So the mechanic should understand the mechanic powers, the laws of motion, and the history and composition of the various substances which he works on. Let me add, that the farmer and the mechanic should cultivate the perception of beauty. What a charm and new value might the farmer add to his grounds and cottage, were he a man of taste! The product of the mechanic, be it great or small, a house or a shoe, is worth more, sometimes much more, if he can succeed in giving it the grace of proportion. In France, it is not uncommon to teach drawing to mechanics, that they may get a quick eye, and a sure hand, and may communicate to their works the attraction of beauty. Every man should aim to impart this perfection to his labours. The more of Mind we carry into toil, the better. Without a habit of thought, a man works more like a brute or machine, than like a man. With it, his soul is kept alive amidst his toils. He learns to fix an observing eye on the processes of his trade, catches hints which abridge labour, gets glimpses of important discoveries, and is sometimes able to perfect his art. Even now, after all the miracles of invention which honour our age, we little suspect what improvements of machinery are to spring from spreading intelligence and natural science among workmen.

But I do not stop here. Nature is to engage our force of thought, not simply for the aid which the knowledge of it gives in working, but for a higher end. Nature should be studied for its own sake, because

so wonderful a work of God, because impressed with his perfection, because radiant with beauty, and grandeur, and wisdom, and benificence. A labourer, like every other man, is to be liberally educated, i. e. he is to get knowledge not only for his bodily subsistence, but for the life, and growth, and elevation of his mind. Am I asked, whether

I expect the labourer to traverse the whole circle of the physical sciences? Certainly not; nor do I expect the merchant, or the lawyer, or preacher to do it. Nor is this at all necessary to elevation of soul. The truths of physical science, which give greatest dignity to the mind, are those general laws of the creation, which it has required ages to unfold, but which an active mind, bent on self-enlargement, may so far study and comprehend, as to interpret the changes of nature perpetually taking place around us, as to see in all the forces of the universe, the workings of One Infinite Power, and in all its arrangements the manifestation of One Unsearchable Wisdom.

And this leads me to observe the second great object on which force of thought is to be exerted, and that is, Mind, Spirit, comprehending under this word, God and all his intelligent offspring. This is the subject of what are called the metaphysical and moral sciences. This is the grand field for thought; for the outward, material world is the shadow of the spiritual, and made to minister to it. This study is of vast extent. It comprehends theology, metaphysics, moral philosophy, political science, history, literature. This is a formidable list, and it may seem to include a vast amount of knowledge, which is necessarily placed beyond the reach of the labourer. But it is an interesting thought, that the key to these various sciences is given to every human being in his own nature, so that they are peculiarly accessible to him. How is it that I get my ideas of God, of my fellow-creatures, of the deeds, suffering, motives, which make up universal history? I comprehend all these from the consciousness of what passes in my own soul. The mind within me is a type, representative of all others, and therefore I can understand all. Whence come my conceptions of the intelligence, and justice, and goodness, and power of God? It is because my own spirit contains the germs of these attributes. The ideas of them are first derived from my own nature, and therefore I comprehend them in other beings. Thus the foundation of all the sciences which treat of mind is laid in every man's breast. The good man is exercising in his business and family, faculties and affections which bear a likeness to the attributes of the divinity, and to the energies which have made the greatest men illustrious; so that in studying himself, in learning the highest principles and laws of his own soul, he is in truth studying God, studying all human history, studying the philosophy which has immortalised the sages of ancient and modern times. In every man's mind and life all other minds and lives are more or less represented and wrapped up. To study other things, I must go into the outward world and perhaps go far. To study the science of spirit, I must come home and enter my own soul. The profoundest books that have ever been written, do nothing more than bring out, place in clear light, what is passing in each of your minds. So near you, so within you is the grandest truth.

I have indeed no expectation, that the labourer is to understand in detail the various sciences which relate to Mind. Few men in any

vocation do so understand them. Nor is it necessary; though, where time can be commanded, the thorough study of some particular branch, in which the individual has a special interest, will be found of great utility. What is needed to elevate the soul is, not that a man should know all that has been thought and written in regard to the spiritual nature, not that a man should become an Encyclopedia, but that the Great Ideas, in which all discoveries terminate, which sum up all sciences, which the philosopher extracts from infinite details, may be comprehended and felt. It is not the quantity, but the quality of knowledge, which determines the mind's dignity. A man of immense information, may, through the want of large and comprehensive ideas, be far inferior in intellect to a labourer, who, with little knowledge, has yet seized on great truths. For example, I do not expect the labourer to study theology in the ancient languages, in the writings of the Fathers, in the history of sects, &c. &c.; nor is this needful. All theology, scattered as it is through countless volumes, is summed up in the idea of God; and let this idea shine bright and clear in the labourer's soul, and he has the essence of theological libraries, and a far higher light than has visited thousands of renowned divines. A great mind is formed by a few great ideas, not by an infinity of loose details. I have known very learned men, who seemed to me very poor in intellect, because they had no grand thoughts. What avails it, that a man has studied ever so minutely the histories of Greece and Rome, if the great Ideas of Freedom, and Beauty, and Valour, and Spiritual Energy, have not been kindled by those records into living fires in his soul. The illumination of an age does not consist in the amount of its knowledge, but in the broad and noble principles, of which that knowledge is the foundation and inspirer. The truth is, that the most laborious and successful student is confined in his researches to a very few of God's works; but this limited knowledge of things may still suggest universal laws, broad principles, grand ideas, and these elevate the mind. There are certain thoughts, principles, ideas, which by their nature rule over all knowledge, which are intrinsically glorious, quickening, all-comprehending, eternal; and with these I desire to enrich the mind of the labourer and of every human being.

To illustrate my meaning, let me give a few examples of the Great Ideas which belong to the study or science of mind. Of course, the first of these, the grandest, the most comprehensive, is the idea of God, the Parent Mind, the primitive and Infinite Intelligence. Every man's elevation is to be measured first and chiefly by his conception of this Great Being; and to attain a just, and bright, and quickening knowledge of Him, is the highest aim of thought. In truth, the great end of the universe, of revelation, of life, is to develope in us the idea of God. Much earnest, patient, laborious thought, is required to see this Infinite Being as he is, to rise above the low, gross notions of the Divinity, which rush in upon us from our passions, from our selfish partialities, and from the low-minded world around us. There is one view of God particularly suited to elevate us. I mean the view of him as the "Father of our spirits;" as having created us with great powers to grow up to perfection; as having ordained all outward things to minister to the progress of the soul; as always present to inspire and strengthen us, to wake us up to inward life, and to judge and rebuke

our wrong-doing; as looking with parental joy on our resistance of evil; as desiring to communicate himself to our minds for ever. This one idea, expanded in the breast of the labourer, is a germ of elevation, more fruitful than all science, no matter how extensive or profound, which treats only of outward and finite things. It places him in the first rank of human beings. You hear of great theologians. He only deserves the name, be his condition what it may, who has, by thought and obedience, purified and enlarged his conceptions of God.

From the idea of God, I proceed to another grand one-that of Man, of human nature; and this should be the object of serious, intense thought. Few men know, as yet, what a man is. They know his clothes, his complexion, his property, his rank, his follies, and his outward life. But the thought of his inward being, his proper humanity, has hardly dawned on multitudes; and yet who can live a man's life, that does not know what is the distinctive worth of a human being? It is interesting to observe, how faithful men generally are to their idea of a man; how they act up to it. Spread the notion, that courage is true manhood, and how many will die rather than fall short of that standard; and hence, the true idea of a man, brought out in the labourer's mind, elevates him above every other class who may want it. Am I asked for my conception of the dignity of a human being? I should say, that it consists, first, in that spiritual principle, called sometimes the Reason, sometimes the Conscience, which, rising above what is local and temporary, discerns immutable truth, and everlasting right; which, in the midst of imperfect things, conceives of Perfection; which is universal and impartial, standing in direct opposition to the partial, selfish principles of human nature; which says to me with authority, that my neighbour is as precious as myself, and his rights as sacred as my own; which commands me to receive all truth, however it may war with my pride, and to do all justice, however it may conflict with my interest; and which calls me to rejoice with love in all that is beautiful, good, holy, happy, in whatever being these attributes may be found. This principle is a ray of Divinity in man. We do not know what man is, till something of the celestial grandeur of this principle in the soul be discerned. There is another grand view of man, included indeed in the former, yet deserving distinct notice. He is a Free being; created to act from a spring in his own breast, to form himself, and to decide his own destiny; connected intimately with nature, but not enslaved to it; connected still more strongly with God, yet not enslaved even to the Divinity, but having power to render or withhold the service due to his Creator; encompassed by a thousand warring forces, by physical elements which inflict pleasure and pain, by dangers seen and unseen, by the influences of a tempting, sinful world, yet endued by God with power to contend with all, to perfect himself by conflict with the very forces which threaten to overwhelm him. Such is the idea of a man. Happy he in whom it is unfolded by earnest thought.

Had I time, I should be glad to speak of other great ideas belonging to the science of mind, and which sum up and give us, in one bright expression, the speculations of ages. The idea of Human Life, of its true end and greatness; the idea of Virtue, as the absolute and ultimate good; the idea of Liberty, which is the highest thought of political

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science, and which, by its intimate presence to the minds of the people, is the chief spring of our country's life and greatness, all these might be enlarged on; and I might show how these may be awakened in the labourer, and may give him an elevation which many who are above labour want. But, leaving all these, I will only refer to another, one of the most important results of the science of mind, and which the labourer, in common with every man, may and should receive, and should strengthen by patient thought. It is the Idea of his Importance as an Individual. He is to understand that he has a value, not as belonging to a community, and contributing to a general good which is distinct from himself, but on his own account. Ile is not a mere part of a machine. In a machine the parts are useless, but as conducting to the end of the whole, for which alone they subsist. Not So a man. He is not simply a means, but an end, and exists for his own sake, for the unfolding of his nature, for his own virtue and happiness. True, he is to work for others, but not servilely, not with a broken spirit, not so as to degrade himself; he is to work for others from a wise self-regard, from principles of justice and benevolence, and in the exercise of a free will and intelligence, by which his own character is perfected. His individual dignity, not derived from birth, from success, from wealth, from outward show, but consisting in the indestructible principles of his soul, this ought to enter into his babitual consciousness. I do not speak rhetorically or use the cant of rhapsodists, but I utter my calm, deliberate conviction, when I say, that the labourer ought to regard himself with a self-respect, unknown to the proudest monarch who rests on outward rank.

I have now illustrated what I mean by the Great Ideas which exalt the mind. Their worth and power cannot be exaggerated. They are the mightiest influences on earth. One great thought breathed into a man may regenerate him. The idea of Freedom in ancient and modern republics, the idea of Inspiration in various religious sects, the idea of Immortality, how have these triumphed over worldly interests! How many heroes and martyrs have they formed! Great ideas are mightier than the passions. To awaken them is the highest office of education. As yet it has been little thought of. The education of the mass of the people, has consisted in giving them mechanical habits, in breaking them to current usages and modes of thinging, in teaching religion and morality as traditions. It is time that a national culture should take place of the mechanical; that men should learn to act more from ideas and principles, and less from blind impulse and undiscerning imitation. Am I met here by the constantly recurring objection, that such great thoughts as have now been treated of, are not to be expected in the multitude of men, whose means of culture are so confined? To this difficulty I shall reply in the next lecture; but I wish to state a fact, or law of our nature, very cheering to those who, with few means, still pant for generous improvement. It is this, that great ideas come to us less from outward, direct, laborious teaching, than from indirect influences, and from the native working of our minds; so that those who want the outward apparatus for extensive learning, are not cut off from them. Thus, laborious teachers may instruct us for years in God, and virtue, and the soul, and we may remain nearly as ignorant of them as at the beginning; whilst a look, a tone, an act of a fellow-creature, who is