thoughts on the subject, he perceives, that they fly to it, as if by enchantment. Its shape, so to speak, its constituent parts, its various relations are all minutely discerned. Let the mind be as securely fastened to any other subject, and similar will be the result. An accurate knowledge of it will be rapidly acquired. Nor is such a command of our thoughts less necessary to the retaining, than to the acquisition of knowledge.

That the power of attention is not exclusively the gift of nature, appears by the case now supposed. In this instance it is the result of casualty. But a power so important, must not be submitted to the caprices of such a guide. To every person, who is either cultivating his mind, or using it for the advantage of others, it becomes a great desideratum to have his thoughts at his own command; that is, subject to his own choice and di

rection.

If a young man at the time of leaving the place of his education, has acquired, not only a thirst for knowledge, but a good command of his attention-an ability to fix his thoughts on whatever subject it becomes his duty to investigate; this one acquisition is perhaps of greater value, than all the ideas which have been communicated to him on subjects of literature and science. For, he who possesses the former, will not long remain destitute of the latter; being prepared to engage, with entire confidence of success, in any literary or scientific pursuit.

On the contrary, when a person has formed habits of inattention-when his thoughts cease to be under the control of his will, and his chief labor is, not to investigate the subject in hand, but to keep his thoughts from deserting it-not to charge home on the enemy, but to prevent his recreant troops from flying-no success can be anticipated-no victories can be won.

Whenever the power of commanding the mind is thus lost, the train of its ideas lies at the mercy of casual circumstances; and even the active part of life differs in nothing from a waking dream. This state of mental disorder-this intellectual desolation is a present judgment of Almighty God, on such as neglect or abuse those rational powers, which he has graciously be

stowed. I am perfectly convinced, young gentlemen, that this language is scarcely sufficient to represent the detriment which you must experience, should you, by the ill management of your minds, suffer them to escape from your control.

Should it be asked, how this power of attention is to be acquired, I answer, that some portion of it belongs to the human constitution. Every person who begins a course of study, is able, in a greater or less degree, to regulate his own thoughts. The power is, therefore, not to be created, but to be strengthened and cherished. And this is to be done by use and exercise. All powers, whether of body or mind, are, in this way, brought to their highest state of improvement. The studies, which most exercise the powers of attention, are, doubtless, peculiarly calculated to invigorate those powers. Mathematics and metaphysics have, in this view, distinguished claims. Progress in either of these sciences so obviously depends on attention, that ignorance of them is known to be the doom of every student, who will not be at pains to confine his thoughts.

But though these studies are well calculated to procure for young men the command of their thoughts, they are not indispensable to that end. Any study, any occupation, or labor, which serves to fix the thoughts, serves to increase the power

of commanding them.

The study of language, is, in this respect, entitled to distinct notice. When it is considered, that words are signs of things. invisible, that is, of ideas-that of the vast variety of emotions and thoughts which occur in the human mind, the greater part may be so expressed by words as to become intelligible to others -when it is further considered, that a comparison of different languages, serves to prove, that in different ages, and distant nations, similar divisions and classifications have been made in the objects of human thought; and that a resemblance has been imagined between corporeal and mental operations, insomuch, that the language of matter has become, in many instances, the language of mind-when it is further observed, that not only the progress of mind, but the form of civil government, the state of VOL. II.

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the arts and civilization, in any country or period, may be ascertained with considerable accuracy, by the structure, poverty, or copiousness of its language-when all this is perceived, it will not seem easy to overrate the science of philology, or to think too highly of its influence in disciplining the mental powers.

Next to attention, I would recommend persevering industry. It will be pardoned, perhaps, if I suggest a doubt, whether the highest degree of application, of which the mind is capable, without endangering health, has ever been ascertained by experiment, even at our best public seminaries. I am led to entertain this doubt, by reflecting on the intense study, to which many divines and scholars have submitted through the greater part of a long life; and from being, on the best authority, informed that there is now practised in some of the universities on the European continent, a degree of industry, which to us seems almost incredible.

It cannot easily be imagined, that there is any thing in the climate of America, inore than in that of England or Germany, which renders study unfavorable to health or longevity.

Should I be told of instances, in which, not only health, but life, has been prematurely sacrificed by studious men; I answer, that these instances, allowing the largest calculation, are exceedingly few. And of these few, it is believed, that a very small proportion are the necessary effect of study. The rest are produced by the want of that attention to exercise and regimen, which is perfectly consistent with habits of assiduous application. Instead of reiterating those exhortations to industry, which may have become familiar to you, I will take the liberty of using the words of Lord Minto, in which, a few years since, he addressed a class at Fort William College, that, like you, were leaving the place of their education. "Ply your labors, and distrust every other means of success. Above all, beware of a treacherous confidence in the advantage of a supposed superiority of talents. These, unsupported by industry, will drop you midway; or perhaps you will not have started, when the diligent traveller will have won the race, Be assured, that in

study, application is the first, the second, and the third virtue; application, not per saltum, not in capricious fits, not with ebbs and flows of indolence and exertion. Ardent indeed it must be; but uniform and unabating. Those among the Grecian youth, who aspired at Olympic crowns, would by no means trust their hopes to the flattering gifts of nature, however lavishly endowed; but sought to fix their fortune, and secure their laurels, by long and vigorous preparations for the contest."

It is not to be imagined, however, that industry is valuable only in relation to literary and scientific pursuits. Though I hope you will always be students, you are not to be students exclusively. Active duties there are, which, on your peril, you must not neglect. In reference to these, as well as others, assiduity is indispensable: Whatever thine hand findeth to do, do it with thy might.

That attention and perseverance, of which I have been speaking, will doubtless produce the most favorable effects, on your powers of judging, and on your decisions. By cultivating the judgment, and deciding deliberately, you obtain two important advantages. Decisions, thus formed, will usually be found correct; they will, therefore, be respected, both by others and yourselves. In point of judgment, men are very likely to be estimated according to real value. His opinions, who is usually found to be in the right, will seldom be disregarded. He will, therefore, have a degree of influence in society, to which a person of feeble judgment or hasty decisions can have no claim. In addition to this, he will himself have good confidence in those intellectual results, to which he arrives. No person should, indeed, reject good counsel, nor treat contemptuously the opinions of other men. But he who cannot, in the event, be safely guided by his own judgment, will be in perpetual apprehension and doubt. He will always be in danger from the weakness or dishonesty of men. He ought, therefore, to contract the sphere of his action, and thus diminish his responsibility.

Never aspire at places or employments, disproportionate to your powers. Let it be rather your ambition to discharge, with

ability, promptness, and fidelity, the duties of that station in which you are. This, of itself, will enable others to judge, whether a more elevated office might, with safety and advantage be placed in your hands. Be assured, that a restless desire of elevation and aggrandizement, is as little consistent with happiness, as it is with duty.

As to fair reputation, it is for various reasons to be carefully cherished. No person of correct feelings ever was, or ever can be indifferent to it. In itself desirable, it is that, without which no considerable good can be effected either for your friends or the public. High character for talents is not, indeed, within the reach of all men. But what is far better, I mean reputation for moral virtue, may alike be obtained by men of superior and ordinary powers. This honest report is that good name, which Solomon declares to be better than precious ointment. But though you should assiduously cherish a fair character, be not greatly alarmed at malevolent slander. Reputation for correct morals, if fairly gained and well supported, cannot in a moment be withered. There is a hardiness and vigor attached to it. If it bends for a short time before the blast, it will soon resume its former erect attitude, insensibly extending both its roots and its branches.

Let your manners be of such a kind, as to conciliate esteem. A person is never innocent in giving offence, when, without any sacrifice of duty, truth, or propriety, it might have been avoided. Conscious that an action is good, persons are sometimes regardless of the manner of performing it, and as to the impression which it is likely to make on the minds of others. As if it were possible for a man to be sincerely desirous of doing good, and at the same moment indifferent whether good or evil should result from his actions!

The urbanity and caution, now mentioned, are perfectly consistent with decision of character. Were it otherwise, they. could never be matter of commendation. For who would not prefer the oak with all its roughness, to the willow, from which nothing can safely depend?