reason, therefore, must arise from the sedentary and social character of the softer sex, which allows them to converse more frequently—and thus they become fluent by practice. But it is evident that ladies are capable of remaining silent,—they are so, for example, in public meetings; and in the Pythagorean school there were several females, and these were enjoined an unbroken silence of seven long years!

Some men have risen, by their ability, from the lowest situation to a high degree of eminence. Many instances of this kind have existed among ministers of state, bishops, cardinals, and other high officers. Even the chair of St. Peter, and the imperial throne, have been occupied by those who were formerly ploughmen and mechanics. These exaltations have contributed, sometimes, to unhappiness rather than happiness; but they exhibit the illustrious effects of learning. The extreme of any influence is usually injurious, while the moderate effects of it may be truly beneficial.

Differences of genius not only produce a variety of pursuits, but they naturally occasion a dissimilarity of opinion. Scientific men pursue various courses on the great ocean of knowledge, and therefore they make different reckonings. They travel in various directions in the regions of liter ature, and, consequently, the view is dissimilar. Uniformity is no more to be expected in the mind than the body. Some divines, on one occasion, conceiving that the liturgy of the church of England might be considerably improved, called on

Lord Burleigh for the purpose of obtaining his advice and influence in this matter. The minister admitted that there were several defects in the church service; but he requested them to deliberate, and to inform him what changes were required. They consulted: but their consultations grew into disputations; and, after a long time, they were obliged to abandon their project, not being able to agree as to the nature of the alteration.

A dissimilarity of opinion is not only suffered by the Supreme Governor, but it appears to have been appointed; for an uniformity of belief would not harmonise with variable knowledge and a state of probation. And thus, what would appear to be defective, and to arise from the imbecility of man, may agree with the order of the Divine government, and constitute part of a great and harmonious system.

A person will not only differ from others, but he will necessarily differ from himself. His opinion is the result of his knowledge; and as he increases in information, he will perceive the incorrectness of some notions which he had formerly held, and the consistency of others which he had formerly despised. How inconsistent it is, then, for a man to cherish illiberality. One person quarrels with another, because the other contends for the very opinion, perhaps, which he himself had previously maintained. Let us be lenient, therefore, with regard to the apparent errors of others; and remember, that our discovery of a fault (as we fancy) may arise from our own short-sightedness. But,

on this subject, I shall make some further observations in the chapter on Bigotry.

Although there is evidently a difference in the natural ability of men, in the intellectual principle and the bodily senses,-yet this variation is not usually important; and the mind is so exceedingly pliable, that it may be bent in almost any direction. Consequently, in entering upon the active engagements of life it is not of much importance whether a person be introduced to this or that particular business or profession; for, in ordinary cases, he may be almost as well adapted for the one as the other. In extraordinary instances, when the genius is powerful and decided, a compliance with the indications of talent will be proper; but usually a mental difference consists of generals rather than particulars. A sound intellect would be calculated for most things, while imperfection and stupidity would be sure to fail in any thing. An industrious person will enjoy success, while the indolent may move from one engagement to another disliking exertion in all, and vainly endeavouring to succeed without labour in any. youth of good understanding may be lively and witty, or temperate and sagacious, or steady and profound; but would these dispositions require different professions? By no means; for any of these would be adapted for the duties of a merchant, or a lawyer, or a physician, or a divine: and the variation would exist only in a distinction of character, while talent would be discoverable in all.

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Thus it appears likely that the dissimilarity of

intellect among men is not so great as to unfit them for most of the ordinary engagements of life. But it is calculated for increasing the happiness of mankind; for exciting a wider and more various range of pursuit; for investigating and disclosing the wonders of creation; for collecting the beautiful productions of taste and of art; and for storing and decorating the temple of knowledge.

CHAP. III.

ON THE ADVANTAGE OF KNOWLEDGE.

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THE benefit arising from any acquirement may be best estimated by comparing the effects of its absence with those of its presence. If knowledge had not existed we should have been as degraded as brutes; or, indeed, more so, for they possess a little knowledge. A trifling superiority to brutes marks the character of man in an uncivilised state. barbarian may understand the method of planting and sowing; of building a rude dwelling; of hunting and fishing; but the comforts, the refinements, the delights of existence, are absent. Feelings of delicacy, a love of virtue, noblemindedness, piety towards God, and kindness towards man, are almost unknown. To knowledge, then, we are greatly indebted: it prepares us for earth or for heaven: it removes mountains; fills up valleys; smooths rugged ways; banishes the briar and the thorn; and plants fragrant shrubs and pleasant flowers, to adorn and enliven the pathway of life.

Ignorance confines and darkens the human intellect; knowledge expands and illumines it. As a tree which shoots forth its roots, bearing the germ of future trees; or like the oak which scatters its seeds and adorns the forest; so the mind is