coloring of his thoughts with softer shades of reverie, and led him to feel, and to meditate on, the mysteries of nature-when the tempestdriven snow aroused his latent energies, and called them forth to the mastery of circumstance; or when contemplation of the boundless ocean suggested the first vague, but rapturous thoughts, of a restless infinity within him; or when, gazing on the stars, the ardor of his yet unsullied spirit, the aspirings of his heart, found there no limit. And who, when he recurs to these hallowing impressions of his youth, does not feel the glow of virtue reanimate his bosom, and the love of all that is beautiful and gentle and holy in moral character, quickened and strengthened within him.

Nor are the benefits of these appeals of nature confined to the earliest stage of our existence; but throughout the whole of life, and even amid its most bustling scenes, they continue to exert an influence, which, however unnoticed, is still not without its effects in softening its sorrows, mitigating its asperities, and strengthening the ties of virtue. Still,

"To him, who, in the love of nature, holds

Communion with her visible forms, she speaks

A various language. For his gayer hours,
She has a voice of gladness, and a smile,
And eloquence of beauty; and she glides
Into his darker musings with a mild
And gentle sympathy, that steals away
Their sharpness ere he is aware."

In the stir and bustle of active life-the ardor of pursuit, the tumults of passion, the thralls of avarice, the harsh conflicts of opinions and interests even in the degradations of vice, nature still appeals to all that is left of the better affections. Still the beautiful landscape, the quiet or song enlivened grove, the placid lake and stream, and the azure sky, never cease to woo us to tranquility; the moon-beams, as ever, steal quietly upon the conscience, carrying with them a calm approval to virtue, and alarming the wicked, whose thoughts or acts. contrast with their purity; the returning verdure of spring still brings its hope and buoyancy of spirits. Our forests, in their autunnal changes, continue with solemn influence to teach us a cheerful resignation to the lot of mortality, on the verge of decay wearing their brightest hues as a gentle spirit putting on its loveliest smile in death. The boundless ocean, with its unceasing roar, still speaks to us of the infinite tendencies of our nature, and quickens us to the fulfilment of their demands for high and liberal thought. The solemn night still imparts its sublimity, while its twinkling stars beckon our thoughts from the petty concerns of this little sphere of action, to that contemplation of lofty truths, which seems to connect our lowly condition with a high and glorious destiny. Nor are the more terrible of nature's scenes without their proper influences. The storm-tossed ocean, the raging tempest, the rushing torrent and the wild tornado, impart grandeur to character, and nurture the energies which are requisite to the fulfilment of the loftiest purposes of the soul. But why should I expatiate on these manifold influences, which, though appreciated wherever there is a mind to comprehend and a heart to

feel, can be but feebly portrayed by any form of expression. The loftiest strains, the purest inspirations of poetic genius, would be but imperfect copies of this original language, in which nature appeals to our sensibilities; the beautiful, the poetic language in which God, through the medium of his works, holds communion with the soul, and shadows out the mysterious relations which exist between the visible and the invisible, the finite and the infinite. It was by an application of this universal language, that the Author of our religion taught us from the beauty of the lily to infer the universal care of Providence, and it was under its inspiring influence that the untutored Indian, gazing on one of our beautiful lakes, whose sunlit surface reflected its verdant banks and flowery islands, called it "the smile of the Great Spirit."

Need we any other illustration, that this is a language which addresses itself to all, and which may be understood by all? But if there are any with sensibilities so blunted, feelings so dead, as not to regard these gentle appeals, these persuasive influences of external nature, she has sterner powers, the effects of which apathy will rather augment than diminish. Among these, are the influences of soil and climate on national character; influences which go far to account for the generic differences which exist in different latitudes. It can hardly be doubted, that in this country, the greater industry and economy of the eastern states, is owing to the comparative poverty of a large portion of the soil-to the short time which elapses between seed-time and harvest, and to the necessity of providing for long winters; and that to the habits induced by this latter necessity, we may attribute the desire of accumulation, which unfortunately has become too prominent as one of our distinguishing characteristics.

Such influences compel us to conform, in some degree, to the circumstances of our position, but may, nevertheless, be modified and regulated by liberal thought, comprehensive views, and a just estimate of their tendency to promote or retard our improvement. To this end, a correct knowledge of them is very important.

Another and a better influence of the same kind arises from the repeated exhibitions of the power which rules the universe, as manifested in the changes of the seasons, inducing more religious awe and reverence in those countries where the transitions are great and striking, than where they are so slight as to make little or no impression on the careless observer. Such results, verified as they are by observation, attest the existence of the most hidden and subtle of the influences, which I have endeavored to portray.

I will close my remarks on this portion of the subject, by merely adverting to those magnificent discoveries of the modern astronomy, which have given us a new conception of the magnitude and grandeur of the material universe-a conception which, by its vastness, its sublimity, and its harmony, excites our profoundest awe, and awakens in us that sense of the infinite, which is nearly allied to the highest development of our nature the religious sentiment. Nor is it merely by the vastness, grandeur and harmony that this sentiment is affected, in this lofty contemplation. It is also, that here, arriving at the far

thest verge of human science, we still seek something beyond the cause which organized this stupendous system of worlds, and still sustains and directs their harmonious movements. We find this cause only in Spirit. It is before this mysterious power, that man, in the pride of science, and the confidence of demonstration, is arrested and instinctively adores, as the untutored Indian, in obedience to the same law of his nature, worships the Manitto of the ocean and the storm. In both, this law of the religious sentiment is the same. Both pursue their inquiries as far as their science permits, and find themselves in the presence of a God.

The Indian, viewing nature in its apparently disconnected elements, naturally attributes a spirit cause to each: the philosopher, whom lofty science has enabled to combine the whole universe in one harmonious system, moved by one will, as natural, makes that cause one; and finding no limits to the creation, makes the cause also infi. nite and universal. Thus does science, by its slower processes, reach the results, in which it is anticipated by revelation.

Through all the stages of human progress, the connecting link between the natural and the supernatural, is Cause. Our inquiries after truth conduct us to it, and merge themselves in the infinite.

In entering upon the influences which we exert upon each other, I will first remark, that, for the advantages of communicating our thoughts, we are indebted to the material world. For no one can look directly into the mind of another, or know its thoughts and feelings, except as they are manifested in material action, or described by analogy to some external object, of which both have a common perception. The language which expresses the passions, emotions, and all the purely mental processes, must have had this beginning, and still retains much evidence of its origin. By degrees, the terms thus explained acquire a common signification, as applied directly to the operations of mind, and the emanations of poetry, philosophy and eloquence are then circulated in streams, whose pellucid flow no longer reminds us that their channels were worn out of turbid matter. Language is then fitted for the direct action of mind on mind, and becomes one of the most important agents for the development and cultivation of its powers. The mutual aid which individuals render to each other, in correcting errors of opinion and practice_in the discovery and propagation of truth, and by the inculcation of correct principles, and sound maxims, by precept and example, are among the most obvious mental and moral benefits arising from the social compact-benefits in which all may participate, and to the common stock of which every one should contribute in proportion to his ability. If he has not the talent to convince, nor the eloquence to persuade, he may yet, by a correct and conscientious discharge of all his duties, exhibit the power of virtue and the beauty of holiness, in his every act, and make his life a more impressive and useful lesson, to all within his sphere of action, than the most refined argument or elegant diction could convey. To these it is encouraging to reflect, that such influence, however obscure in its exercise, is never lost A good action never dies. It lives in the unfading glow of the moral

beauty it illustrates. It flows from character to character, and reproduces itself in a thousand varieties. It may be forgotten, hidden in the accumulated aggregation of events; but its leaven is still there, mingling with, and modifying the whole mass.

The importance of this practical individual influence, is felt in every community, and, in most, is the principal barrier to the increase of vice, fraud and violence. By those more gifted in talents, more industrious in their application, or more favored by circumstances, an influence more pervading and palpable has been exerted. The inspiring strains of Homer and Virgil-the fervid eloquence of Demosthenes and Cicero-the wisdom of Solon and Lycurgus-the integrity of Aristides and Cato_the devotion of Leonidas and his little band, will forever inspire the patriot, the statesman, and the hero. The dazzling exploits of Alexander and Cæsar, will long kindle the flame of military ambition. The glowing pages, the sublime character of Plato-the calm fortitude, the uncompromising virtue, the unblemished life of Socrates the hosts of martyrs, who have suffered torture and death to advance truth, and preserve their own purity, will never cease to be regarded with the most profound admiration. Through all time they will continue to awaken enthusiasm, and enlist its resistless energies in the cause of truth. They will ever hold up to their humble followers, the high susceptibilities of human nature, and incite them by lofty contemplation, and arduous virtue, to participate in that glory which has shed light on every succeeding age, and gained them the homage of the world.

Of the social influences, that which arises from the formation of governments, is a very important one, and furnishes an ample theme for the speculations of the philosopher, the philanthropist, and the

statesman.

In proportion as men are obliged, or permitted to govern themselves, will their energies be directed to that object; and hence it is, that under the elective form of government, the people are grave, sedate and thoughtful. Take from them the care of civil government, and they become more light and volatile. If in addition to this, they are relieved from the cares of the soul by a religious despotism, they become still more volatile and trifling. Proceed one step farther, and remove also the cares of providing for physical existence, and we reach the condition of the slave, who, when no immediate evil presses on him, is the most merry, grinning, fiddling specimen of humanity. But he, who, from this volatility, would argue a higher order of happiness, might argue a yet higher for the fragile leaf, which yields to the impulse of every breath, dances to every breeze, and glitters in every ray which chances to beam upon it. Such happiness is little more than negative; the mere ebullition of animal spirit, freed from the immediate pressures of life. It is in that exercise of the mind, which the task of conducting our own lives imposes, that its faculties are developed, and kept in that state of healthful progression, which is essential to dignified and rational enjoyment. In providing for the order of society then, as much should be left to the self restraint and moral power of individuals, as is consistent with public safety.

We have sketched some of the results of a vigorous exercise of those powers, by which we act upon, and in some measure, control or modify the characters of each other. There are other consequences of a more spontaneous kind, growing out of our social relations; consequences for which we might argue even more importance from the fact that divine wisdom has not left their development dependent on our efforts, but has made them essentially a part of this "complex stupendous scheme of things."

In the interchange of the courtesies of life, in the glow of mutual interests, the generous warmth of friendship, the tenderness of affection, the devotion of love, all awakening kindred and reciprocal emotions, the kindly feelings of our nature are improved by a healthful and exhilarating exercise, while sympathy for others' wo, compassion for the errors, and pity for the frailties of humanity, paternal solicitude for helpless infancy, the bereavements of death, the pangs of sundered affections and blighted hopes, lend to those feelings a keener sensibility, and give them an acute tenderness which is essential to the full enjoyment of all the brighter forms of happiness. Feelings so vital and sensitive may sometimes lend a deeper poignancy to sorrow, but when self degradation and crime enter not into the sources of our mourning, their vitality heals the wounded spirit. While they soften and subdue all the fierce and angry passions, they exalt all that is noble, and hallow all that is benign, and by the conscious generosity of emotions in which self is forgotten, elevate the soul above the power of circumstances, and temper its distress with that consolation which Montgomery has so beautifully depicted as the "joy of grief."

The obligations of justice, the propriety of regarding the rights, the opinions, the feelings, and the happiness of others, offer abundant opportunities for the exercise of self-restraint, of benevolence and magnanimity while the conflicts of interest, the ardor of ambition, the pride of emulation, the stimulus of opposition and excited resentments, nurture the sterner energies. Even the manifold devices, the overreachings, the petty frauds and contemptible banterings of trade, serve to stimulate and give acuteness to the faculties, and, perhaps, with no injury to those who encounter, without being degraded by them; and learn, not to practice, but that they may more certainly escape their pollution.

The supply of many things being inadequate to our desires, induces competition for their acquisition, which with the rivalry for distinction, for power and glory, makes a gymnasium for the understanding, in which we are compelled, by the joint influence of our physical and intellectual wants, to that vigorous exercise of all our powers, which forms habits of toil and perseverence, and imparts vitality and strength to the whole character.

The relations of thought, which are thus almost forcibly impressed upon us, serve as formulas for the investigation of higher truths, and furnish the elements for the solution of the sublimest mysteries.

It is with reluctance that I broach a theme requiring even for its partial development much analytic skill, and more time than I can now devote to it. But I feel that I should leave a wide blank in this