What little value do we set on discoveries that have been long familiar to us, though their own essential value must still continue the same. Even on the whole mass of knowledge, that has been gradually and slowly transmitted to us, we reflect with little interest, unless as it may lead to something yet unknown; and the result of a single new experiment, which bears no proportion to the mass to which it is added, will yet be sufficient to rouse and delight every philosopher in Europe. It is a very shrewd remark of a French writer, in reference to the torpor, which the most zealous inquirer feels, as to every thing which he _knows_, and his insatiable avidity for every thing which he does _not_ know, that “if Truth were fairly to show herself as she is, all would be ruined; but it is plain, that she knows very well, of how great importance it is, that she should keep herself out of sight.” If we were to acquire, by an unhappy foresight, the knowledge which is not yet ours, it is very evident, that we must soon regard it, in the same manner, as the knowledge which we have already acquired. The charm of novelty, the delights of gratified curiosity, would not be for us. The prey would be at our feet; and it would be vain, therefore, to expect that ardour of soul, which is kindled, amid the hopes and the fears, the tumult and the competition of the chase. “If man were _omnipotent_, without being _God_,” says Rousseau, “he would be a miserable creature: he would be deprived of the pleasure of _desiring_; and what privation would be so difficult to be borne!” It may be said, at least with equal truth, that, if man were _omniscient_, without the other perfections of the Divinity, he would be far less happy than at present. To infinite benevolence, indeed, accompanied with infinite power, a corresponding infinity of knowledge must afford the highest of all imaginable gratifications, by its subservience to those gracious plans of good, which are manifested in the universe, and which, in making known to us the existence of the Supreme Being, have made him known to us, as the object of grateful love and admiration. But if, in other respects, we were to continue as at present,--with our erring passions, and moral weaknesses of every sort,--to be doomed to have nothing _to learn_, would be a punishment, not a blessing. In such circumstances, if they were to continue forever, the annihilation of our intellectual being would not be an evil so great, as the mere extinction of our curiosity, and of all the delights and consolations which it affords, not merely when we gratify it, but when we are merely seeking to gratify it.