lect is equal to inan," and that "the only difference that exists, is the difference of more or less, the difference of form." He says, "A peasant, the meanest of peasants, knows as much as Leibnitz, about himself, about the world and God, and about their relations: but he does not possess the secret and complete explication of that knowledge, he knows not how to account for it.'

The discussion of this difference of opinion respecting the equality of mind, imports but little in this place. It may not be true that "man is the equal of man," yet it undoubtedly is true, that cultivation may render the meanest of peasants equal to Leibnitz himself. God is no "respecter of persons" in the bestowment of His gifts. As he has made of "one blood” all nations of the earth, so has He dispensed intellect, high and powerful, among every nation, rank and sex. He has not indeed "seen fit to clothe all flesh with the same muscular power, or to crown all flesh with the same intellectual stature, or to confound all flesh with the same providential allotments;"+ yet in intellectual endowments as well as in other respects, has He placed us in the same state of respon

* History of Philosophy, by Victor Cousin, page 38. + Mr. Barnard's Discourse before the Phi Beta Kappa Society.

sibility, as rested upon those among whom the Lord divided the talents. None are excusable for the misimprovement of these powers, or for neglect in their cultivation; more especially are those guilty, who having themselves drank largely from the streams of knowledge and of truth, think lightly of participating them with others.

Knowledge, that is, self-knowledge, and the knowledge of God, are treasures open to all. The one we carry within us, the other we find in the Book of Revelation. With the first of these we have now to do. In this, as well as in every other intellectual acquisition, we find humble and patient inquiry an indispensable requisite. To know ourselves, we must turn our thoughts within: we must examine the means, or powers we possess, internally, for acquiring knowledge, and use them industriously; we must look at the springs of internal action, and direct them properly.

In this study would I most earnestly direct you to the Word of God. There, alone, will you find a true history of man, from his first formation. In that sacred Book, are laid open all the springs of action in the soul, and the causes which philosophy no where points out, of the defect, so apparent, in human character. And there, where you study the disease, will

you find the remedy, and the great Physician to make the application.

May these Lectures aid you, my beloved young friends, in this research. May you be led to see your own strength, as well as your own weakness; the exaltation of your nature, as well as its degradation. Your inability in yourselves to change what is wrong-your power in God to do what is right.

The subject before us will be divided into four parts:

1st.. The existence, nature and destination of the soul.

2d. Its power of acquiring, retaining and using knowledge.

3d. Its capability of enjoying or suffering, arising from its relation to surrounding objects, or to other beings.

4. Its moral responsibility.

The First Part will bring evidence of the existence of Mind independent of Matter; of its superiority to the mere animal; its affinity to the Creating Mind; and its state of progression, arguing its immortal and high destiny.

The Second Part will treat of the Developement of the Intelligence and Reason in Consciousness, Sensible Perception, Attention, Conception, Memory, Association, Imagination, Abstraction and Judgment.

The Third Part will comprise the Emotions and Passions of the Soul.

The Fourth, the Will and Conscience, including directions for the cultivation of Mind, and the formation of Character.

CHAPTER II.

EXISTENCE OF MIND.

Matter is substance that may be perceived through the medium of the senses. It has form, colour, weight, taste, smell; is hard or soft, moveable or immoveable. Those who are acquainted with the principles of Natural Philosophy, will perceive, that some of these properties are inherent in matter, and that others depend on circumstances. The human body is a material substance; that is, it has the properties of matter- so has a stone or rock.

When we enquire into the difference between the animal body and a stone, we perceive that the stone has no voluntary or instinctive motion, no apparent growth; that it does not decay. The animal body grows, after a certain time decays and dies, then turns to dust. This is also true of a plant.

The plant from a seed, springs out of the

ground. Like an animal, it grows from a state of infancy to maturity; it then withers and dies. A stone or rock has no life; it is inanimate. A plant has life, for it grows, it blossoms, bears fruit and decays: it is animate; but it has no power to remove from the place assigned it; where it is planted, there it remains. Though provided with vessels to receive nourishment, it has no organs of sight, of hearing, or of smell; neither has it a voice to utter sound. But man has voluntary action and five senses, enabling him to perceive objects; so has a horse or a dog.

Still there is a difference; a brute animal moves as his inclination prompts him; he perceives objects by means of sight, hearing, or any of the senses; but there is a difference in the perception and movements of man, that shows an existence above that of the mere animal. A dog or any other brute animal undoubtedly perceives common objects, but he is attracted to them in no other way than as they serve to gratify his appetite, or minister to his comfort. He avoids them when annoyed or frightened. But who ever saw a brute take pleasure in the beauty of form or of color; find rapture in the sublimity of objects, or admire their utility? Sounds are distinguished by brutes so nicely that they perceive danger when man hears nothing; the slightest whistle from the masters' lips, will