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the bond of perfection. This cures the mind of atheism, infidelity and vice; this fills the soul with noble views and sentiments, and directs all its powers and faculties to their proper use and end. This exalts the dignity of human nature, and spreads the greatest glory around any human character. This rendered Noah superior to Nimrod, Moses superior to Pharaoh, David superior to Saul, Solomon superior to Socrates, Daniel superior to the wise men of Babylon, and Paul superior to Plato, and all the sages of the pagan world. Happy is the man who findeth religion; for the merchandise of it is better than the merchandise of silver, and the gain thereof than fine gold. She is more precious than rubies; and all the things thou canst desire, are not to be compared to her. Length of days are in her right hand; and in her left hand, riches and honor. Her ways are ways of pleasantness, and all her paths are peace. She is a tree of life to them that lay hold upon her; and happy is every one that retaineth her." Let us all then put on this rich and beautiful ornament, and show ourselves

men.

Secondly: This subject may help us to ascertain the only proper and immutable boundaries of human knowledge. I mean such boundaries of our knowledge, as arise from the frame and constitution of our nature, and not from any particular state or stage of our existence. Our rational powers, it is often said, are limited, and therefore all our intellectual pursuits and improvements must be equally limited. This is doubtless true in a certain sense, but not in the sense in which it is generally understood. It appears from what has been observed in this discourse, concerning the powers and faculties of the human mind, that men are capable of making constant and eternal progression in knowledge. The only bounds therefore that can be set to their intellectual improvements, must be such as have respect to the kinds, and not the degrees of their knowledge. There are, indeed, certain kinds of knowledge, which men are totally incapable of understanding; but these are only such kinds of knowledge, as require more than created faculties to understand. For, whatever kinds of knowledge any created beings are capable of understanding, men are also capable of understanding, though with more difficulty and less rapidity. As Newton knew nothing, which any man is now incapable of knowing, in a certain time, and under certain circumstances; so there is nothing, which any intelligent creatures now know, that men are incapable of knowing, in a given time, and under proper advantages. The truth is, rationality is the same in all intelligent beings. Reason is the same thing in God, in angels, and in men. As men therefore

bear the image of God, in a point of rationality, so they possess all the rational powers and faculties, which bear any analogy to the divine intelligence; or which can be communicated to created beings. Accordingly angels are superior to men in the same sense, and perhaps nearly in the same degree, that Newton was superior to most of his own species. As Newton had no rational power or faculty peculiar to himself, so angels have no rational powers or faculties which are not common to all intelligent creatures. Every man therefore is capable of learning all that any man, or any intelligent creature has learned, or can learn. Hence the only natural and necessary distinction between angels and men, and between one man and another is this; that angels are capable of acquiring knowledge more easily and more swiftly than men; and some men are capable of acquiring knowledge more easily and more swiftly than others. And this difference between angels and men, and between man and man, to whatever cause it may be owing, will probably continue for ever; and for ever keep up a distinction in their knowledge and improvements for the time being.

Now this being a settled point, we may easily, perhaps, fix the proper boundaries of human knowledge, or determine the proper subjects of human inquiry. It is a caveat given to men, but especially to inquisitive men, not to pry into things above their measure. This caveat, undoubtedly, in some cases, may be very proper and necessary; but generally, I imagine, it is not only needless but absurd. For, unless men attempt to pry into things which surpass created powers and faculties, I do not know that they transgress the boundaries of human knowledge. There are some things, which, in a moment, we know cannot be understood by creatures. And there may be many others, which, by a little attention, we may perceive, come under the same predicament. All therefore that divines and metaphysicians, as well as philosophers have to do, in order to know where to begin, and where to end their researches, is only to determine whether or not, the proposed subjects require more than created abilities, to investigate them. If they do require more than created abilities, it is vain and absurd to proceed but if they do not, we have the same grounds to proceed, that men have ever had, to attempt new discoveries. Thirdly This subject gives us reason to suppose, that men, in the present state, may carry their researches into the works of nature, much farther than they have ever yet carried them. The fields of science, though they have been long traversed by strong and inquisitive minds, are so spacious, that many parts remain yet undiscovered. There may be therefore room left

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in divinity and metaphysics, as well as in philosophy and other sciences, to make large improvements. The large and growing capacities of men, and the great discoveries and improvements of the last and present century, give us grounds to hope, that human learning and knowledge will increase from generation to generation, through all the remaining periods of time. Men have the same encouragements now, that Bacon, Newton and Franklin had, to push their researches farther and farther into the works of nature. It is, therefore, a sentiment as groundless, as it is discouraging, which has been often flung out, that all the subjects of divinity, all of human inquiry, are nearly exhausted, and that no great discoveries or improvements, at this time of day, are either to be expected or attempted. The present generation have superior advantages, which, with capacities no more than equal to their fathers, may enable them to surpass all who have gone before them in the paths of science. Let this thought rouse their attention, and awaken their exertions, to show themselves men.

Fourthly: The observations, which have been made upon the nobler powers and capacities of the human mind, may embolden the sons of science to aim to be originals. They are strong enough to go alone, if they only have sufficient courage and resolution. They have the same capacities, and the same original sources of knowledge, that the ancients enjoyed. All men are as capable of thinking, of reasoning, and of judging for themselves in matters of learning, as in the common affairs and concerns of life. And would men of letters enjoy the pleasures of knowledge, and render themselves the most serviceable to the world, let them determine to think and judge for themselves. Their progress may perhaps, in this way, not be so rapid; yet it will be much more entertaining and useful. When I say their progress may not be so rapid, I mean with respect to those only, who possess moderate abilities; for as to those of superior powers, they will make much swifter progress by going alone out of the common, beaten track. The way to outstrip those who have gone before us, is not to tread in their steps, but to take a nearer course. What philosopher can expect to overtake Newton, by going over all the ground which he travelled? What divine can expect to come up with Mede, Baxter, or Edwards, while he pursues their path? Or what poet can hope to transcend Homer and Milton, so long as he sets up these men as the standards of perfection? If the moderns would only employ nature's powers, and converse freely and familiarly with nature's objects, they might rise above the ancients, and bear away the palm from all who have gone before them in the walks of science.

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Fifthly What has been said concerning the nature and dignity of man, shows us, that we are under indispensable obligations to cultivate and improve our minds in all the branches of human knowledge. All our natural powers are so many talents, which, in their own nature, lay us under moral obligations to improve them to the best advantage. Being men, we are obliged to act like men, and not like the horse or the mule which have no understanding. Besides, knowledge, next to religion, is the brightest ornament of human nature. Knowledge strengthens, enlarges, and polishes the human soul, and sets its beauty and dignity in the fairest light. Learning hath made astonishing distinctions among the different nations of the earth. Those nations, who have lived under the warm and enlightening beams of science, have appeared like a superior order of beings, in comparison with those, who have dragged out their lives under the cold and dark shades of ignorance. The Chaldeans and Egyptians, as well as the Greeks and Romans, while they cultivated the arts and sciences, far surpassed, in dignity and glory, all their ignorant and barbarous neighbors. Europe since the resurrection of letters in the sixteenth century, appears to be peopled with a superior species. And the present inhabitants of North America owe all their superiority to the Aboriginals, in point of dignity, to the cultivation of their minds in the civil and polite arts. Learning has also preserved the names, characters and mighty deeds of all ancient nations, from total oblivion. A few learned men in each nation, have done more to spread their national fame, than all their kings and heroes. The boasted glory of Britain is more to be ascribed to her Newtons, her Lockes, and her Addisons, than to all her kings, and fleets, and conquerors.

But the cultivation and improvement of the mind is more necessary for use than for ornament. We were made for usefulness and not for amusement. We were made to be the servants of God, and of each other. We were made to live an active, diligent, and useful life. As men, therefore, we cannot reach the end of our being, without cultivating all our mental powers in order to furnish ourselves for the most extensive service in our day and generation. Knowledge and learning are useful in every station; and in the higher and more important departments of life, they are absolutely and indispensably necessary.

Permit me now, therefore, my hearers, to suggest several things, which may serve to excite you to improve your minds in every branch of useful knowledge, which either your callings, or your circumstances require.

am happy to congratulate you, my countrymen, that we

live in an age which is favorable to mental and literary improvements. In the present age, our country is in a medium between barbarity and refinement. In such an age, the minds of men are strong and vigorous, being neither enfeebled by luxury, nor shackled by authority. At such a happy period, we come upon the stage, with the fields of science before us opened but not explored. This should rouse our dormant faculties, and call up all our latent powers in the vigorous pursuit of knowledge. Those, who have gone before us in these pursuits, have only set us an example, and facilitated our progress, without damping our hopes, or forbidding our success.

Again: we live under that form of government, which has always been the friend of the muses, and parent and nurse of arts. It was while Greece and Rome were free, republican states, that learning there sprang up, flourished, and rose to its height; and enrolled their names in the annals of fame. Liberty, which is the birth-right of man, and congenial with his nature, ennobles and exalts the mind; inspires it with great and sublime sentiments; and at the same time invites and encourages its highest exertions, with hopes of success and the promises of reward. For, in free republics, where liberty is equally enjoyed, every man has weight and influence in proportion to his abilities, and a fair opportunity of rising by the dint of merit, to the first offices and honors of the state.

Another motive to improvement, you will allow me to say, may be taken from your past singular and laudable efforts to cultivate and diffuse useful knowledge in this place. It is now more than thirty years, since this single and then small congregation collected a very considerable parish library, in order to improve their minds in useful and divine knowledge. This was such an effort to promote mental improvements as, I imag ine, cannot be easily found in this country. The benefit of this library you all have perhaps more or less experienced; and to its happy influence owe, in a measure, your general character as a religious and intelligent people. May this consideration have all its weight upon you, since our Lord hath said in the parable of the talents, "Whosoever hath, to him shall be given, and he shall have more abundance."

In this respect, how wonderful the smiles of Providence upon you! Whose heart doth not glow with gratitude for the auspicious occasion which hath now brought us together! How great our obligations to God for the unmerited and unexpected favor of a rich collection of books now received, as a mark of respect from the first literary character in America, his Excellency President FRANKLIN! This well-chosen and very valuable library, while it sets the divine kindness in a high and en