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and of thought which enables him to see the footsteps of nature on the scale suited to his intellectual vision, will commonly be found to be as correct in his judgment of the same scheme in its higher manifestations, when these are fairly submitted to the decision of his judgment---or when his knowledge is so extended, as to enable him to take a full view of the parts of the plan on which his judgment is to be pronounced. And, on the other hand, that the man who greatly mistakes the order of Providence, in its higher manifestations or more public uses, when these are such as he was in other respects in a condition to have fairly estimated, will commonly be found to display the essential defects of his intellectual vision—or the limitation of his mind, as surely and habitually in the judgment which he pronounces respecting the most familiar occurrences and interests of daily life. The esprit juste will in all cases be equally effective, provided the necessary knowledge for its exercise has been equally complete-and when it is wanting there will be an evident erroneousness or partiality of judgment on all subjects, from the highest to the lowest and most familiar.

Hence also, in the fifth place, a beautiful solution is afforded of what is commonly called nature in literature or in philosophy -or of the truth of the common saying, that one touch of nature is of more value than all the commentaries of the learned.

Thus in literature, a passage which is in conformity with the plan of nature, or what is the same thing, with the essential laws and feelings of the human heart-which is nature in that portion of her plan that is nearest to man, and most interesting to him, is at once felt to have that conformity-and is applauded and responded to by all human affections---and the response is only made with the greater enthusiasm and delight, if the passage be in a tone of feeling deeper than that which is commonly indulged---and for this reason, that in addition to the common perception of conformity with nature, there is felt the admiration and delight which accompanies the discovery of a new chord capable of being struck so as to produce deep and touching me. lody, but still in its utmost depth and intensity, in accordance with the essential laws which she has prescribed for the guidance of all human emotions. The deeper the tone that is struck, the more

profound is the wonder---because it is then a farther insight into the all-pervading principles by which the entire order of nature is governed.

Thus too, in philosophy, a solution of some appearance of life that is essentially true and just is felt to be so by all minds that are capable of contemplating the facts to which the solution is to be applied. A secret concord is felt to have been brought to light between what the understanding knows, from previous observation, to be the plan of Providence---and the particular appearance of which the mystery has been removed---and the human understanding thus evinces itself to be one part of the great scheme and to be in accordance with it, by the readiness and precision with which it declares that the solution is truth---or is in accordance with the laws which are felt and known to be those which nature, in her movements over the vast field of life---has imprinted on all the objects that have a place on the face of our world. And the same thing may be said here, as in the case of literary passages, viz., that the more perplexing the appearance had at first seemed to be---and the most perfect the solution which is afforded--the deeper is the delight which is felt from its application---because the more intense is the feeling, that still it is the same nature we have been accustomed to observe, which is at work in all cases, and that it is a new trace of her accustomed foosteps that has thus unexpectedly been presented to our view.

Hence also the further fact, that those poets and philosophers who have been most successful in unlocking the mysteries of nature-who have made the most permanent and delightful impression on the minds of men—and have added most to the stock of human knowledge, have not been those who possessed the most abundant treasures of learning-but who had the finest powers of looking into the secrets of their own nature-or of forming the most correct conclusions respecting the appearances which society and life presented to their decision. It was thus that, amidst

the vast accumulation of errors and of ignorance which perplexed the minds of men, from the fooleries of the sophists prior to the time of Socrates, that great teacher threw at once a new and abiding light on the true path of knowledge, when being struck with the simple inscription on the Temple of Delphi, "Know thyself" he pondered deeply the divine meaning of the words-and

saw that they contained the true rule for the discovery of the most important and valuable secrets of nature. The best literary men,

in the same manner-those who have achieved for themselves the most lasting reputation---have by no means been those who had most covered themselves with the spoils of preceding ages-but those rather, who with little of mere human accomplishment, have seen far and deep into the workings of the human heart and as such men may be as easily formed in humble as in more conspicuous life, the fact has been, that some of the most successful have arisen from the very lowest ranks and occupations of society.

Learning and nature are thus seen to be two things very different from each other-often belonging to different orders of persons and leading to very different results ;---a book may be valued for the quantity of learning which it displays, and may from this cause continue to be perused with interest by readers of a certain, and in some states of society of a pretty numerous class-but when a work is characterized by truth and fineness or intensity of nature, as we have employed that term-it addresses itself to the sympathies of the whole human race-it continues to be read and admired amidst all changes of tastes regarding other and accidental matters---and the author takes his place amidst those lights that are to burn for the delight and guidance of future generations.

When there is at once nature and learning, however, the value and richness of the present offered to mankind is unquestionably enhanced---yet the superior value of that wisdom which rests its claim on the former rather than the latter, may reconcile many cultivators of wisdom to the disadvantages of their lot---which is often such as to deny them access to those accumulated treasures of erudition, on which they would be delighted to pore---but the perusal of which might perhaps withdraw their attention from a far richer and more precious field, which they have it in their power to cultivate---and the productions of which, though not so shewy in their aspect, are, when properly gleaned, worth a thousand-fold the fruits and blossoms which mere learning or erudition can supply. Providence, which works wonderfully and beautifully in all cases, may safely be concluded to have sometimes put such difficulties in the way of her best endowed children---that they might cultivate with less distraction the precious treasures

which she had given them the means of working-and of bringing out for the delight and benefit of mankind.

Our last deduction upon this subject is, that a very familiar fact, properly explained and applied, often gives insight into the most comprehensive and universal of the laws which govern the entire system of things. The fall of an apple led Newton into the mysteries of gravitation---the maxims of political economy are nothing but applications to human affairs on a great scale of the simplest rules that guide men in their private and domestic transactions---and what are the grandest solutions of the entire scheme of Divine Providence, but conclusions borrowed from the moral principles of the human heart, exercising its powers on the everyday occurrences of life, to the laws which the Deity has prescribed for the order and progress of that plan, which is to bring forth the moral good, and consequently the enduring happiness of all the orders of his creatures?

SOME FARTHER VIEWS ILLUSTRATIVE OF THE SUBJECT OF THE PRECEDING NOTE.

We have endeavoured to shew that the plan of Providence has correspondences in all its parts, inasmuch as that plan not only binds together all its portions for the production of a common result, but is itself repeated in all the miniature forms which the different aspects into which society and life can be subdivided, enable it to assume.

But the same general idea offers itself to our thoughts, under a somewhat different aspect, when we consider the varied views which men naturally take of their relation to the supreme mind, and of their situation in that portion of his universal empire which they have been appointed to inhabit.

Thus one of the most natural and august, as well as one of the first ideas which men form to themselves of the vast scene in which they find themselves, is that of its being a temple suitable in the splendour and perfection of its structure and decorations to the infinite majesty of the Supreme Mind-man being thus viewed as the priest of nature-the Deity as the object of worship to whom the grandeur of the Temple has been consecrated-and the duty of the worshipper being to present such sacrifices as are suited to his rational and religious nature.

By another change of figure and exercise of imagination, the human race, in their situation on the face of this world, are viewed as a vast family, under the superintendence and paternal government of one beneficent and common Father-bound consequently to love each other as brethren-and to regard the Deity with such sentiments as become children toward a kind and yet Almighty parent.

At other times, the world presents itself to our imaginations under the image of a kingdom, presided over by a Supreme Lord-governed by his will-and employed in forwarding the purposes which his infinite power and wisdom dispose him to promote.

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