It cannot be necessary for me to enlarge on the advantages of knowledge, to men professedly assembled in the pursuit of it. Whatever the primeval state of things may have been, the experience of every day, and every hour, carries with it a conviction of the important truth, that in the present state, it is the most essential requisite to the mind of man. It is possible that the unreflecting, being acquainted only with the small circle immediately around him; and, from the force of custom, seeing that circle, not in its true form, but distorted; may not perceive this truth to the full extent; but a little experience in the affairs of life, or a very short acquaintance with the proceedings of those around us, will correct the hasty immature judgment, and convince that of all earthly things knowledge is the first.

We see men of genius and learning continually rising above the horizon of common life, and claiming by their attainments the attention and submission of their fellow creatures. Each one of them, in his sphere, is able to sway a multitude: the wise consider and obey, because they perceive him able to lead; the ignorant gaze in wonder, and submit, they know not why; the cunning fawn, flatter, and crouch to him, in hopes to profit undeservedly by the deserved merits of another.

When knowledge is considered in a more extensive view, and as it affects an age, or a kingdom; it is able to confer lustre and dignity, of an everlasting nature, and to form epochs, which the historian glories to dwell upon, and to transmit with his warmest breath of praise to future ages. It confers upon kingdoms their noblest marks of distinction and superiority; and, at the same time that it raises to, enables them to retain, their elevated situation. What is it that has preserved the names of Bacon, Newton, Locke, and Boyle, to us? ’tis the knowledge they possessed. What was it that made them the glory of the age and nation in which they lived? ’twas still their knowledge. ’Tis the same distinction which makes Asia superior to Africa, and Europe to Asia; and it always will ultimately place that nation, age, or individual, which possesses it most eminently, at the head of the rest.

Arguments have been urged against knowledge, as being pernicious in its effects; as degrading man from that simplicity and innocence given to him by nature, and introducing into his life a multiplicity of low dishonourable excitements, which are only to be gratified by artificial means. With these arguments I am but little acquainted, nor do I feel envious of the knowledge of those who can advance them. I disclaim the character which may attach to such a declaration, of judging only from one statement of things, by saying, that a very slight attention was sufficient to convince me that a judgment had been made, from the abuse rather than the use of knowledge. There must be but few, however, who seriously imagine a question can arise respecting the value of that, which above all other things is capable of raising the character of a man, an age, or a nation, in the eyes of the rest of the world, and which has obtained the applause and approbation of all men, both virtuous and vicious, from the commencement until now.

But, leaving you to the exertion of your judgment in awarding, and your imagination in exalting, the praises of knowledge; I shall proceed to those observations, which a consideration of it has given rise to in my own mind, and which are intended for your hearing this evening.

Knowledge, I think, may be defined to be an acquaintance with causes, effects, laws, and principles. As it respects the important division of human nature into two parts, mind and matter, it may be divided into two kinds, moral and natural. The first will relate to the passions, affections, and influences, of the mind; to her virtues and vices; to her relation with beings similar to herself, and to her Creator. The latter comprises all the varieties and forms of matter; its various juxta-positions, with the effects produced by them; and the laws which are observed to be prevalent over it.

In our knowledge of knowledge I will venture to say, that it is important to know, rather how to acquire it, than what it is. We cannot, indeed, appreciate it properly before we are in possession; and, though we may be strongly impressed by the consideration of a person in whom it shines supereminent, and may praise and commend his attainments; yet we are more usefully employed in devising means of ascending to the height at which he stands, than in estimating his exact position on it. The latter, indeed, we cannot do; ’tis he alone who can survey the horizon around him, and form a correct judgment of his situation; and, though standing at the bottom we may perceive the path even up to the very summit, yet we cannot tell the views that will gradually open upon us from it as we ascend.

Our pursuits, gentlemen, in life, are partial: each, under the exhilerating influence of hope, looks forward to some object before him, and labours for its attainment; the objects are various and many, and, even though several may aim at the possession of an individual one, yet, their situations being different, different paths to it must be followed. The object of the author is renown; he writes for it, and to obtain it makes his knowledge consist in that of men and manners. Renown is also the soldier’s aim; but, to procure it, he pursues a different course of studies, and acts in a different way; and the orator, wishing to be renowned, consults the propriety of his language and the force of sounds. The merchant’s aim is riches; his appropriate knowledge is of goods, markets, and trade. The alchymist’s aim was the same, but he applied himself to the study of the secret and mystical properties of substances.

It results from this variety in the pursuits of men, that an infinity of sub-divisions have been made among the objects of human understanding; and that every one finds occasion to strike out original means of satisfying his desires and inquiries: so that, however perfect the means of obtaining knowledge may be, as applied by one person, they are not entirely applicable when transferred to another; on this account, it is desirable that some general directions be laid down, to which every person may refer in the improvement of the understanding, leaving the application of them to particular circumstances, in his own power.

I have ventured to bring this subject forward under the disadvantage of having but a slight acquaintance with authors who have considered the matter, and under the still greater inconvenience of having but slightly considered it myself. My store of learning respecting knowledge abstractedly considered, has been gathered some time since from the writings of Lord Bacon, and from a work by Dr. Watts, on the Improvement of the Mind, and which I consider so good in its kind, that no person ought to be without it.

Dr Watts says, I believe, that there are five methods of obtaining knowledge; these are, conversation, lectures, reading, observation, and study.

I shall consider each of these separately, but not abstractly; for, in bringing forward this subject to the view of the Society, I wish also to place in sight the facilities which are afforded by the constitution adopted in this place, and to excite a desire in the members to take advantage of them; and here I must be allowed to say, that it is my firm belief, that were all the benefits which may be derived from a vigorous exercise and enjoyment of the powers and privileges of the City Philosophical Society well known and duly appreciated, each member would feel eager to share in the general good they present, and regret that such estimable advantages had been until now suffered to remain unemployed: for myself, I have perceived and used them: and it is but natural, that one who has gained much by the Society should feel grateful for it, and endeavour to express it in terms of praise and respect. It has increased my stores of mental enjoyment, and as it has taught me liberality, I recommend it liberally to others: nor can I refrain from saying, that I know no institution, with means so small, and professions so humble, calculated to produce so much effect, or results so highly valuable.

I trust I shall be excused for the warmth of my feelings on this occasion: I do not express myself thus, because I imagine you are not conscious of the true value of the Society; but having experienced, to a great extent, its beneficial effects, I am willing to testify my consciousness of them. I shall now consider the means of obtaining knowledge, and, as I before said, with reference to those afforded by our constitution.

CONVERSATION is a very pleasing and effective mean [sic] of acquiring information. When a subject is once started, the thoughts gradually enliven and pursue it with more ardour, the chase is exhilerated by the new observations that are made on both sides, and an idea is frequently evolved, by the collision of opinion, that would never have arisen, either from lectures, reading, observation, or study. If a principle be laid down, the objection to it may be made and answered immediately; if a statement be obscure, it may be cleared up without delay; if doubts arise, they may be solved; while the whole train of reasoning, connected with the subject, is still in mind: so that, there does not appear to be a more amusing and effectual method of obtaining knowledge than this.

Is it not then singular that a means so pleasing, so effective, and so important, should be neglected so sadly, when it is so easily obtained? Our private evenings are calculated for conversation improved. They admit, not of that desultory kind of chit-chat, which is characteristic of a vacuity of mind, and where indeed method would be ill applied; but of a regular, orderly interchange of thoughts and opinions; of an easy colloquial transference of information; of question and answer; or of observation; without end. Our subjects are not confined, our laws are not curbing, and our incitements are numerous; yet it is with regret I observe, that so low are those evenings appreciated, that not one half of our members generally attend.

I cannot help thinking that it is the mere inertia of the mind that deprives us of the company of many of our members; they have not come one night, and they do not come another; they have staid away, and do stay away without a thought: for my own part, so highly do I value the opportunities of our conversations, that I would rather be absent on any lecture night, than on a private evening. But to proceed to the second means of obtaining knowledge:

LECTURING has its advantages; some of them are as follows. A person who comes forward to lecture is supposed to be very well acquainted with his subject, and to give correct and undoubted information: whereas, in conversation we often form groups where all are searchers after knowledge, no one being in the possession. Again, as the subject is predetermined, it receives, we are to suppose, previous consideration and arrangement; it is therefore more methodical and regular; its parts are better adapted to each other, and we remember them with more ease. In experimental lectures also, there is the advantage of apparatus and other demonstrative means, all which tend to facilitate the acquirement of knowledge. With these aids, therefore, lecturing, though inferior to conversation in some things, surpasses it in others.

But lecturing, as practised in this Society, possesses advantages over those just enumerated. It is capable of improving not only those who are lectured, but also the lecturer. He makes it, or ought to make it, an opportunity for the exertion of his mental powers, that so by using he may strengthen them; and if he is truly in ernest, he will do as much good to himself as to his audience. He, in imparting that to others, which shall inform, instruct, and amuse, is himself obtaining the power of doing so with the greatest effect: and what pleasure is there greater than that of having the power of persuasion,—of having the learned for listener,—of communicating knowledge?

The constitution of our Society looks rather to those who are behind, than those who are forward. Its intentions are to gather up such as remain, or proceed more slowly, and place them with the rest: equality is indeed its principle, though, at the same time that it labours to preserve a state of uniformity, it permits every one to follow the incitements of his inclination and peculiar genius. Now, were this intention to be realized; were all to come forward and assist in improving others; in fine, were the Society what it ought to be; how varied would be its lectures, how extensive the subjects it would embrace, and how enhanced the value of it to the members!

I regret much, that in noticing READING as a mean of learning, I am unable to say we are in possession of it to any extent. Reading has peculiarities which well entitle it to notice, and make it indispensable to the seeker after knowledge. The care with which books are written far surpasses that with which lectures are delivered, or conversation passed; we therefore get the author’s meaning in them in its purest form; we are able to consider and reconsider it; if a passage is doubtful, we can refer to it and give it mature deliberation; and after having read a subject, and given it all the attention required, we can again revert to the book, and see that we have not lost our author’s meaning among the multitude of thoughts, but possess it aright. I am sorry, therefore, that possessing all these advantages, we are so deficient in this mean, though I cannot be surprised that the case is as it is. With our parsimonious and economical subscriptions, it can scarcely be imagined, that to apparatus, lectures, and conversations, a library should be added; or that what Societies of great extent cannot accomplish, our small number, with lesser means, can; and yet, in the face of every disadvantage, a number of very useful books have been collected, and will prove, I trust, the nucleus of an excellent future library.

OBSERVATION is a method of learning open to every man; and in common life, each most extensively makes use of it. Opportunities for its exertion occur as well in society as elsewhere; but there is one peculiar branch of it, for which we possess facilities as a body, which many of us do not as individuals: I allude to the making of experiment. Experimental investigations are merely investigations carried on by observation: a fact is observed, on which a judgment is formed; and then, a deduction being drawn, another fact is observed, which, as it accords with or opposes the foregoing judgment, strengthens or weakens it. I refer you to the questions in Natural Philosophy, which have at different times been brought before the Society, and which have been illustrated by experiment, as instances of the facilities afforded us in that path to knowledge, called observation.

Study is the last method of obtaining information, I have to notice. It is indupitably the most important; as opening to us new stores of knowledge, with which we were formerly unacquainted. It is the only mean of extending the bounds of learning. The man who studies has always an original mind; for to study, is to vary ascertained matters, and to elicit new. To judge, to deduce, is the noble and exalted employment of the student; and the last and best means of acquiring knowledge, and that which corrects all others, is to study. Without it, conversation, lectures, reading, and observation, would, like dreams, merely present images and figures to amuse the fancy for a while, but which would quickly vanish, and be lost for ever. Connected with it, they are sources of profit, pleasure, and happiness, and become the springs of universal good to mankind.

Our Society is not at all deficient in those means which encourage a disposition to study. I shall refer more particularly to the port-folio which has been established for the reception of such papers, analysis, or essays, either on lectures, questions, or independent subjects, as may be contributed by the members. This port-folio supplies the place of a report, and each one who comes forward is asked to place in it either his question or lecture; or, if he please, any original paper: so that, it should really be the archives of the Society. It circulates among the members with the books of the library.

I feel much pleasure in the contemplation of what this plan will produce for us; and expect, when I next see it, to be gratified by the perusal of some original papers; and I am proud that the circumstances of lecturing, &c. have given me a right to contribute my mite to the general stock.

Referring to the effect which it has in inducing study, in such as contribute to it, I can as yet only speak from my own experience; there, however, it is satisfactory, and I declare, with great pleasure, that a consciousness that my papers should be deposited in such a situation has urged me to pay more attention to the analysis of my lectures, and to consider with greater care the subject of a question before I brought it forward. Even on this very paper I have been induced to bestow greater care from that circumstance, and have endeavoured to express my thoughts clearly, and order them correctly, because they are to remain in the annals of the Society.

I will not detain you longer, gentlemen, from the expression of your opinions on this subject, than to point out to you two modes in which you may treat it. The question may be formally put: whether the means of acquiring knowledge, which I have pointed out, are sufficient to the extent that I have described? or, as I should rather wish it, the conversation may turn on the means afforded by the organisation of the Society, and on such improvements of those means as may suggest themselves to the members as being practicable?