The subjects that have been discussed in these contributions, fully establish the pre-eminence of man, over all other created beings; and it has also been endeavoured to demonstrate the circumstances which have principally contributed to this superiority. The conclusions that may be drawn are equally important and consoling.

When the capacities of the intellect are fully ascertained, we shall be enabled to supply it with the proper materials of instruction; so that the protracted period of infancy may conduce to the formation of virtuous and enlightened members of civil society. The healing art will be abundantly promoted by a knowledge of mind;—for the remedy of its infirmities and perversions ought to be founded on a thorough knowledge of its faculties and operations;—nor should it be forgotten that the prevention of crimes, and the reformation of delinquents, equally involve an intimate acquaintance with the temperaments of human character.

In the contemplation of mind, from the highest order to the lowest rank,—from man, to the maggot that consumes him; we are imprest with the evidence of appropriate contrivance and infinite wisdom. Although we are unable to penetrate the dense veil, that conceals the arcana of vitality and intellect; yet sufficient is exhibited to us, in the ample volume of nature, to satisfy our curiosity, and stimulate the exercise of reason. Observation and experience have disclosed to us, in a great degree, the structure and functions of our own bodily frame; and the same persevering industry has unfolded the variations which obtain in animals. The conclusions that have been formed from the study of anatomy and physiology, amount to a conviction, that the contrivance is admirably adapted to produce the effects we behold;—that the means are competent to the end. The same reasoning applies to the phenomena of intellect, and may be illustrated by the comparative difference which appears in animals and man.

The mental endowments and capacities which animals possess, have rendered them stationary; whatever the more docile and intelligent may have been compelled to learn, they do not appear to comprehend, and want the means to communicate: so that their contemporaries and descendants are unbenefited by the acquirement, and the attainment perishes with the individual. When brought into existence, the world is to them a recent creation, and bears no evidence of a former race, from archives or monuments which they can understand. The record of their ancestors has been discovered by man, in fossile preservation; but its characters are unintelligible to them. As they have not been endowed with the capacity to numerate, they can experience no solicitude for the past, nor apprehension for the future. Their recollection is not an act of the will, but an excitation by the object that originally produced it. In the grammar of animals, the present is the only tense, and to punish them for the faults they had formerly committed, would be equally absurd and tyrannical. They are not the creatures of compact, and being unable to comprehend the nature of institutions, and the obligation of laws, they cannot be responsible agents. It has also been remarked, that they are destitute of sympathy for the sufferings of their fellows; but sympathy would be superfluous, where they cannot understand the nature of the affliction, and do not possess the power of administering relief.

The features of the human mind are very differently shaped, and strongly indicate an ulterior destination. Man possesses language, the instrument of thought, the vehicle of intelligible communication;—and he is gifted with the hand, to record the subjects of his experience, to fabricate his contrivances, and to rear the durable monuments of his piety and splendour. Thus, he is rapidly progressive, his mind becomes opulent from the intellectual treasures of his ancestors, and, in his turn, he bequeaths to posterity the legacy of wisdom. His comprehension of numbers, on which the nature of time is founded, enable him to revert to the transactions of distant ages, and to invest faded events with the freshness of immediate perception. He alone can embalm the past, and welcome the tidings of the future. Man alone is fitted to covenant, although he may occasionally waver in the performance. His exalted capacities, his comprehension of the law, constitute his responsibility: for where the conditions of the compact are not understood, there can be no disobedience or delinquency.

The helpless condition of the human infant, and the paucity of its instincts, apparently render it less favoured than animals;—but it was necessary, in order to constitute man a moral agent and a responsible being, that he should be the architect of his own mind. When born, he has every thing to learn; and a large portion of his existence is consumed to qualify him for his station in society. Had he, like animals, been gifted with intuitive wisdom, the donation would have been so perfect, as to render instruction superfluous;—and such endowment would have diminished the measure of his responsibility. The freedom of his will, by which is to be understood the impulse of reason, not the blind dictates of appetite, nor the sallies of tumultuous passions, renders him amenable. Such is the force of the human mind, that it can surmount the difficulties which situation and circumstances oppose to its improvement: so powerful is reason, that it can correct the prejudices of early tuition, and atone for crime, by the pursuit of honourable practice. Man alone can repent; he only can retrace the acts of former commission, and resolve on amelioration for the future. Thus we find that moral responsibility has its basis in the comprehension of Time. In proportion to our love and estimation of justice, we must be satisfied that, under the purest forms of human government, it is but imperfectly administered: the rewards and punishments in this life will ever be blended with the hopes and fears, the interests and passions, of our species; and there is much of evil, which human sagacity cannot detect. When we consider the attributes of the Deity and the nature of man, we can never be induced to conclude that the tribunals of this world are the courts of final retribution. Man bears in his intellectual construction the badge of moral responsibility, and, consequently, the germ of future existence: and the only incentive that can urge him to the advancement of science, and the practice of virtue, is the reward that Revelation has unfolded.

THE END.

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