"I have been thinking," said Sir John, "what a grand and awful subject religion is, and I fear that many who talk and write upon it do not approach its precincts with that submissive faith and reverence which the slightest glimpse of the opened portals of heaven ought to impress on the mind. True religion is the employment of the understanding upon the most exalted subjects by which it can be occupied; religious sentiments are most closely allied to those which are the purest and most perfect part of our nature; and that mind has received a very partial cultivation to which no scriptural truths have been communicated, but most deplorable is his state who knows religion but to trifle with it." "You have truly described the sublimity of religion," replied Doctor Hookwell; "and it may be added, that no learning can stand in its place. He who does not connect science with faith, and cultivated taste with devotional feeling, does not experience the most useful and delightful results of knowledge. Philosophy may enable us to discover the simple and comprehensive laws by which the universe is governed, the wise adjustment of conflicting forces and reciprocal influences, which at once urge and control the movements of the heavenly bodies: but the religious philosopher is not content to gratify his love of order, and his sense of proportion, by the mere contemplation of these laws; but he considers them as the expression of an Infinite Wisdom whose height and depth the universe itself but faintly represents, and, by doing so, he experiences a feeling of rapturous admiration far beyond what the mere perception of majestic simplicity and unerring steadiness can produce. The philosopher looks into the world within him, and discerns that it is governed by laws no less beautiful in their simplicity and comprehensiveness than those which bind the planets in their courses and compel them to fulfil their destined rounds: but, if he be a religious man, he sees more than this; not only a useful result, but a wise design accomplished in that result; not only the well-being of man promoted, but that well-being kept in view throughout, and brought about by the joint influence of pleasure and pain." "Noble indeed is the thought you have just expressed," exclaimed Sir John; "and surely, if the Deity convey a portion of his bounties. to man, man also ought to communicate whatever gifts he may graciously receive to his fellow-man. It seems to be the plan of God's government, natural and revealed, that we should be the instruments of good, as well as the recipients. Our Father commits the relief of the needy to those who abound in his blessings-the comfort of the afflicted to those who for the time are exempt from the necessity of sympathy, the instruction of the ignorant to those who have had the opportunity of ac quiring knowledge, and have learnt the art of communicating it." "This is truly the Divine plan," said Dr. Hookwell, "and thus superior cultivation of mind should be accompanied by a generous readiness to assist those whose share is inadequate to their need. A more contemptible selfishness cannot be conceived than that of a man revelling in wealth of knowledge, and yet withholding all aid from those who are perishing for lack of it; nor can there be a more truly virtuous motive to the improvement of our minds, than the hope that we may be thereby made instrumental in promoting our Maker's benevolent designs, by diffusing the treasures which He enables us to accumulate. If knowledge be pursued from no higher motive than our own gratification, there will be danger that we may give undue preference to that which costs little labour in its attainment, and neglect that which nourishes the faculties and braces them for manly exertion. the best preventive against frivolity in our mental pursuits will be to consider what kind Hence of knowledge will, in our station and circum- 66 "And certainly," interposed Mr. Holmes, we have strong motives to act in the benevolent manner which Providence has pointed out to us." 'Yes, indeed,” rejoined Dr. Hookwell; " and the mere fact that our Maker stands in the relation of a master to us is a sufficient one. As such, He will expect an account of the talents committed to our keeping. He demands it for the commonest of his mercies, for He rejected the excuse of the servant who had hidden his talent in the earth because it was only one; and He will visit with severer punishment the neglect of greater opportunities and advantages. The time which He has given us to fulfil our task, limited as it is, is long enough to accomplish it, if begun without delay and steadily pursued; but not long enough if we allow any portion of it to be wasted in |