Would it not be singular, if anything different were true? You say, and you say rightly, that the best part of a man is his mind and soul, those spiritual elements which divide him from all the rest of the creation, animate or inanimate, and make him lord and sovereign over them all. You say, and you say wisely, that the body, however strong and beautiful, is nothing,--that the senses, however keen and vigorous, are nothing,--that the outward glories, however much they may minister to sensual gratification, are nothing,--unless they all become the instruments for the upbuilding of the immortal part in man. But what a tremendous impeachment of the wisdom or power of the Creator you are bringing, if you assert that the development of this highest part, whether by its direct influence on the body, or indirectly by the habits of life which it creates, is destructive of all the rest, nay, self-destructive! You may show that every opening bud in spring, and every joint, nerve, and muscle in every animate creature, are full of proofs of wise designs accomplishing their purposes, and it shall all count for less than nothing, if you can demonstrate that the mind, in its highest, broadest development, brings anarchy into the system,--or, mark it well, produces, or tends to produce, habits of living ruinous to health, and so ruinous to true usefulness. At the outset, therefore, the very fact that the mind is the highest creation of Divine wisdom would force us to believe that that development of it, that increase of knowledge, that sharpening of the faculties, that feeding of intellectual hunger, which does not promote joy and health in every part, must be false and illegitimate indeed. And it is hardly too much to say, that, in a rational being, thought is almost synonymous with vitality of all sorts. The brain throws out its network of nerves to every part of the body; and those nerves are the pathways along which it sends, not alone physical volitions, but its mental force and high intelligence, to mingle by a subtile chemistry with every fibre, and give it a finer life and a more bounding elasticity. So one might foretell, before the study of a single fact of experience, that, other things being equal, he who had few or no thoughts would have not only a dormant mind, but also a sluggish and inert body, less active than another, less enduring, and especially less defiant of physical ills. And one might prophesy, too, that he who had high thoughts and wealth of knowledge would have stored up in his brain a magazine of reserved power wherewith to support the faltering body: a prophecy not wide apart, perhaps, from any broad and candid observation of human life.