it only when it happens to be surprising and tincommon, which few important truths are. The love of novelty will be the predominant passion; that of truth will only influence them, when it does not interfere with it. Perhaps nothing sooner misleads men out of the road of truth, than to have the wild, dancing light of a bright imagination playing before them. Perhaps they have too much life and spirit to have patience enough to go to the bottom of a subject, and trace up every argument, through a long tedious process, to its original. Perhaps they have that delicacy of make which fits them for a swift and speedy race, but does not enable them to carry a great weight, or to go through any long journey, whereas men of fewer ideas, who lay them in order, compare and examine them, and go on, step by step, in a gradual chain of thinking, make up by industry and caution what they want in quickness of apprehension. Be not discouraged, if you do not meet with success at first. Observe, (for it lies within the compass of any man's observation) that he who has been long habituated to one kind of knowledge, is utterly at a loss in another, to which he is unaccustomed; till, by repeated efforts, he finds a progressive opening of his faculties; and then he wonders how he could be so long in finding out a connexion of ideas, which, to a practised anderstanding, is very obvious. But by neglecting to use your faculties, you will, in time, lose the very power of using them. work assigned to each. The reason is the same in both cases, viz. that he who will do no good, ought not to receive or enjoy any. As we are all joint traders and partners in life, he forfeits his right to any share in the common stock of happiness, who does not endeavour to contribute his quota or allotted part to it: the public happiness being nothing but the sum total of each individual's contribution to it. An easy fortune does not set men free from labour and industry in general; it only exempts them from some particular kinds of labour: it is not a blessing, as it gives them liberty to do nothing at all; but as it gives them liberty wisely to chuse, and steadily to prosecute, the most ennobling exercises, and the most improving employments, the pursuit of truth, the practice of virtue, the service of God who giveth them all things richly to enjoy, in short, the doing and being every thing that is commendable; though nothing merely in order to be commended. That time which others must employ in tilling the ground (which often deceives their expectation) with the sweat of their brow, they may lay out in cultivating the mind, a soil always grateful to the care of the tiller.The sum of what I would say, is this: That, though you are not confined to any particular calling, yet you have a general one; which is, to watch over your heart, and to improve your head; to make yourself master of all those accomplishmentsan enlarged compass of thought, that flowing humanity and generosity, which are necessary to become a great fortune; 44. Riches or Fortune no Excuse to and of all those perfections, viz. mode exempt any from Study. Seed. Others there are, who plead an exempsion from study, because their fortune makes them independent of the world, and they need not be beholden to it for a maintenance-that is, because their situasion in life exempts them from the necessity of spending their time in servile offices and hardships, therefore they may dispose of it just as they please. It is to imagine, because God has empowered them to single out the best means of employing their hours, viz. in reading, meditation; in the highest instances of piety and charity; therefore they may throw them away in a round of impertinence, vanity, and folly. The apostle's rule, that if any man will Not work, neither should he eat,' extends to the rich as well as the poor; only supposing that there are different kinds of ration, humility, and temperance, which are necessary to bear a small one patiently; but especially it is your duty to acquire a taste for those pleasures, which, after they are tasted, go off agreeably, and leave be hind them a grateful and delightful flavour on the mind. Ibid. § 45. The Pleasures resulting from ■ prudent Use of our Faculties. Happy that man, who, unembarrassed by vulgar cares, master of himself, his time, and fortune, spends his time in making himself wiser, and his fortune in making others (and therefore himself)happier: who, as the will and understanding are the two ennobling faculties of the soul, thinks himself not complete, till his understanding be beautified with the valuable furniture of knowledge, as well as his will en riched with every virtue; who has furnished himself with all the advantages to relish solitude, and enliven conversation; when serious, not sullen; and when cheerful, not indiscreetly gay; his ambition, not to be admired for a false glare of greatness, but to be beloved for the gentle and sober lustre of his wisdom and goodness. The greatest minister of state has not more business to do in a public capacity, than he, and indeed every man else may find in the retired and still scenes of life. Even in his private walks, every thing that is visible convinceth him there is present a Being invisible. Aided by natural philosophy, he reads plain legible traces of the Divinity in every thing he meets: he sees the Deity in every tree, as well as Moses did in the burning bush, though not in so glaring a manner: and when he sees him, he adores him with the tribute of a grateful heart. Seed. § 46. The justly valuing and duly using the Advantages enjoyed in a Place of Education. make a man a complete master of any branch of science, but to give his mind that freedom, openness, and extent, which shall empower him to master it, or indeed any other, whenever he shall turn the bent of his studies that way; which is best done, by setting before him, in his earlier years, a general view of the whole intellectual world: whereas, an early and entire attachment to one particular calling, narrows the abilities of the mind to that degree, that he can scarce think out of that track to which he is accustomed. The next advantage I shall mention is, a direction in the choice of authors upon the most material subjects. For it is perhaps a great truth, that learning might be reduced to a much narrower compass, if one were to read none but original authors, those who write chiefly from their own fund of sense, without treading servilely in the steps of others. Here, too, a generous emulation quickens our endeavours,and the friend improves the scholar. The tediousness of the way to truth, is insensibly beguiled by having fellow-travellers who keep an even pace with us: each light dispenses a brighter flame, by mixing its social rays with those of others. Here we live sequestered from noise and hurry, far from the great scene of business, vanity, and idleness; our hours are all our own. Here it is, as in the Athenian torch-race, where a series of men have successively transmitted from one to another the torch of knowledge; and no sooner bas one quitted it, but another equally able takes the lamp, to dispense light to all within its sphere*. Ibid. One considerable advantage is, that regular method of study, too much neglected in other places, which obtains here. Nothing is more common elsewhere, than for persons to plunge, at once, into the very depth of science (far beyond their own) without having learned the first rudiments: nothing more common, than for some to pass themselves upon the world for great scholars, by the help of universal Dictionaries, Abridgments, aud Indexes; by which means they gain an useless smat tering in every branch of literature, just enough to enable them to talk fluently, or rather impertinently, upon most subjects; § but not to think justly and deeply upon any like those who have a general superficial acquaintance with almost every body. To cultivate an intimate and entire friend ship with one or two worthy persons, would be of more service to them. The true genuine way to make a substantial scholar, is what takes place here,to begin with those general principles of reasoning, upon which all science depends, and which give a light to every part of literature, to make gradual advances, a slow but sure process; to travel gently, with proper guides to direct us, through the most beautiful and fruitful regions of knowledge in general, before we fix ourselves in, and contine ourselves to any particular province of it; it being the great secret of education, not to May none of us complain, that the discipline of the place is too strict: may we rather reflect, that there needs nothing else to make a man completely miserable; but to let him, in the most dangerous stage of life, carve out an happiness for himself, without any check upon the sallies of youth! Those to whom you have been over indulgent, and perhaps could not have been otherwise, without proceeding to extremities, never to be used but in desperate cases; those have been always the most liberal of their consures and invectives a gainst you: they put one in mind of Adonijah's rebellion against David his father; *-Quasi curvores, vita lampada tradunt. Lucretius. because It were to be wished, that they who claim greater indulgences, would seriously reflect, that the glaring irregularities of two or three members bring an undistinguishing censure upon a whole body; make a noise in, and alarm the world, as if all flesh had here corrupted their ways: whereas the sober, modest worth of a much greater number, who here in private attend the duties of the wise and good, must, in the nature of the thing, escape the notice of the world. Notorious disorders, how few soever are concerned, strike upon the senses of some, and affect the passions of many more; by which (their senses and passions) the gross of mankind generally judge of things; but it requires some expence of reflection, to which the bulk of mankind will never put themselves to consider, that great numbers must have spent their time profitably, formed habits of just thinking here, and laid in that stock of knowledge which they have produced into view in a more public sphere; that those vices, which they complain of, may not be the native growth of the place, but imported from irregular and undisciplined families, from schools, and from the worst of schools, the world at large, when youth are entered into it too soon. Ibid. display themselves, without any reserve, to the view We are some of us very fond of knowledge, and apt to value ourselves upon any proficiency in the sciences; one science, however, there is. worth more than all the rest and that is, the science of living well; which shall remain, when, Whether there ་ be tongues. they shall cease; whether there be knowledge, it shall vanish away' As to new notions and new doctrines, of which this age is very fruitful, the time will come, when we shall have no pleasure in them: nay, the time shall come, when they shall be exploded, and would have been forgotten, if they had not been preserved in those excellent books, which contain a confutation of them: like insects preserved for ages in amber, which otherwise would soon have returned to the common mass of things. But a firm belief of Christianity, and a practice suitable to it, will support and invigorate the mind to the last, and most of all at last, and that important. hour, which must decide our hopes and apprehensions: and the wisdom, which, like our Saviour, cometh from above,' will, through his merits, bring us thither. And indeed, all our other studies and pursuits, however different, ought to be subservient to, and center in this grand point, the pursuit of eternal happiness, by being good in ourselves, and useful to the world. Ibid. § 50. The Necessity of peculiar Tempe rance in Places of Education. From a thorough insight into human nature, with a watchful eye, and kind attention to the vanity and intemperate heat of youth, with well-weighed measures for the advancement of all useful literature, § 49. Diffidence of one's Abilities, an In- and the continual support and increase of dication of good Sense. Consider, that it is a sure indication of good sense to be diffident of it. We then, and not till then, are growing wise, when we begin to discern how weak and unwise we are. An absolute perfection of under standing is impossible: he makes the nearest approaches to it, who has the sense to discern, and the humility to acknowledge, its imperfections. Modesty always sits gracefully upon youth; it covers a multitude of faults, and doubles the lustre of every virtue which it seems to hide: the perfections of men being like those flowers which appear more beautiful when their leaves are a little contracted and folded up, than when they are full blown, and virtue and piety, have the wise and religious institutors of the rules of conduct and government, in places of education, done all that human prudence could do, to promote the most excellent and beneficial design, by the most rational and well-concertedmeans. They first laid the foundation well, in the discipline and regulation of the appetites. They put them under the restraint of wholesome and frugal rules, to place them out of the reach of intemperance, and to preclude an excess that would serve only to corrupt, inflame, and torment them. They are fed with food convenient for them; with simplicity yet sufficiency; with a kind though cautious hand. By this means, the seeds of vice are sufled in their birth; young persons cation, where industry, literature, virtue, decency, and whatever else is praise-worthy, did for ages flourish and abound? Is this the genuine fruit of the pious care of our ancestors, for the security and propagation of religion and good manners, to the latest posterity? Is this at last the reward of their munificence? Or does this conduct correspond with their views, or with the just expectations and demands of your friends and your country? Tottie. cannot be recalled. persons are here removed from temptations, to which others, from a less happy situation, are too frequently exposed; and by an early habit of temperance and selfcommand, they may learn either to prevent all irregular solicitations, or with ease to controul them. Happy are they who, by a thankful enjoyment of these advantages, and a willing compliance with these rules, lay up in store for the rest of their life, virtue, health, and peace! Vain, indeed, would be the expectation of any real progress in intellectual and moral improvements, were not the foundation thus § 51. Valuable Opportunities once lost laid in strict regularity and temperance; were the sensual appetites to be pampered in youth, or even vitiated with that degree of indulgence which an extravagant world may allow and call elegance, bu, in a place of education would be downright Juxury. The taste of sensual pleasures must be checked and abated in them, that they may acquire a relish of the more sublime pleasures that result from reason and religion; that they may pursue them with effect, and enjoy them without avocation. And have they not in this place every motive, assistance, and encouragement, to engage them in a virtuous and moral life, and to animate them in the attainment of useful learning? What rank or condition of youth is there, that has not daily and hourly opportunities of laying in supplies of knowledge and virtue, that will in every station of life be equally serviceable and ornamental to themselves, and beneficial to mankind? And shall any one dare to convert a house of discipline and learning into a house of dissoluteness, extravagance, and riot? With what an ag gravation of guilt do they load themselves, who at the same time that they are pursuing their own unhappiness, sacrilegiously break through all the fences of good order and government, and by their practice, seducement, and example, do what in them lies, to introduce into these schools of frugality, sobriety, and temperance, all the mad vices and vain gaieties of a licentious and voluptuous age! What have they to answer for, who, while they proAligately squander away that most precious part of time, which is the only season of application and improvement, to their own irretrievable loss, encourage one another in an idle and sensual course of life, and by spreading wide the contagion, reflect a scandal upon, and strive to bring into public disesteem, the place of their edu Nor let any one vainly imagine, that the time and valuable opportunities which are now lost, can hereafter be recalled at will; or that he who has run out his youthful days in dissipation and pleasure, will have it in his power to stop when he pleases, and make a wiser use of his riper years. Yet this is too generally the fallacious hope that flatters the youth in his sensual indulgences, and leads him insensibly on in the treacherous ways of vice, till it is now too late to return. There are few, who at one plunge so totally immerge in pleasures, as to drown at once all power of reason and conscience: they promise themselves, that they can indulge their appetites to such a point only, and can check and turn them back when they have run their allotted race. I do not indeed say, that there never have been persons in whom the strong ferment of youthful lusts may have happily subsided, and who may have brought forth fruits of amendment, and displayed many eminent virtues. God forbid! that even the most licentious vices of youth should be absoutely incorrigible But I may venture to affirm, that the instances in this case have been so rare, that it is very dangerous for any one to trust to the experiment, upon a presumption that he shall add to the number. The only sure way to make any proficiency in a virtuous life, is to set out in it betimes. It is then, when our inclinations are trained up in the way that they should lead us, that custom soon makes the best habits the most agreeable; the ways of wisdom become the ways of pleasantness, and every step we advance, they grow more easy and more delightful. But, on the contrary, when, valo 8. headstrong appetites are to be reclaimed, and inveterate habits to be corrected, what security can we give ourselves, that we shall have E either inclination, resolution, or power, to stop and turn back, and recover the right way from which we have so long and so widely wandered, and enter upon a new life, when perhaps our strength now faileth us, and we know not how near we may be to our journey's end? These reflections I have suggested principally for the sake of those, who allowing themselves in greater indulgencies than are consistent with a liberal and virtuous education, give evident proofs that they are not sufficiently aware of the dangerous encroachments, and the peculiar deceitfulness of pleasurable sin. Happy for them, would they once seriously consider their ways! and no time can be more proper, than when these solemu seasons of recollection and religious discipline should particularly dispose them to seriousness and thought. They would then discover, that though they are awhile carried gently and supinelydown thesmouth stream of pleasure, yet soon the torrent will grow too violent to be stemmed; the waves will arise, and dash them upon rocks, or sink them in whirlpools. It is therefore the part of prudence to stop short while they may, and to divert their course into a different channel, which, whatever obstructions and difficulties they may labour with at first, will every day become more practicable and pleasing, and will assuredly carry them to a serene and se.cure haven. Tottie. 52. The Beginnings of Evil to le resisted. Think not, as I am afraid too many do, that because your passions have not hurried you into atrocious deeds, they have therefore wrought no mischief, and have left no sting behind them. By a continued series of loose, though apparently trivial gratifications, the heart is often as thoroughly corrupted, as by the commission of any one of those euorious crimes which spring from great ambition, or great revenge. Habit gives the passions strength, while the absence of glaring guilt seemingly justifies them; and, unawakened by remorse, the sinner proceeds in his course, till he wax bold in guilt, and become ripe for ruin: for, by gradual and latent steps, the destruction of our virtues advances. Did the evil unveil itself at the beginning; did the storm which is to overthrow our peace, discover, as it rose, all its horrors, precautious would more frequently be taken against it. But we are imperceptioly betrayed; and from one licentious attachment, one criminal pas sion, are, by a train of consequences, drawn on to another, till the government of our minds is irrecoverably lost. The enticing and the odious passions are, in this respect, similar in their process; and, though by different roads, conduct at last to the same issue. Blair., § 53. Order to be observed in Amuse ments. Observe order in your amusements; that is, allow them no more than their proper place; study to keep them within due bounds; mingle them in a temperate succession with serious duties, and the higher business of life. Human life cannot proceed, to advantage, without some measure of relaxation and entertainment. We require relief from care. We are not formed for a perpetual stretch of serious thought. By too intense and continued application, our feeble powers would soon be worn out. At the same time, from our propensity to ease and pleasure, amusement proves, among all ranks of men, the most dangerous foe to order: for it tends incessantly to usurp and encroach, to widen its territories, to thrust itself into the place of more important concerns, and thereby to disturb and counteract the natural course of things. One frivolous amusement indulged out of season, will often carry perplexity and confusion thro' a long succession of atfairs. Amusements, therefore, though they be of an innocent kind, require steady government, to keep them within a due and limited province. But such as are of an irregular and vicious nature, require not to be governed, but to be banished from every orderly society. As soon as a man secks his happiness from the gaming-table, the midnight revel, and the other haunts of licentiou-ness, confusion seizes upon him as its own. There will no longer be order in his family, nor order in his affairs, nor order in his time. The most important concerns of life are abandoned. Even the order of nature is by such persons inverted; night is changed iuto day, and day into night. Character, honour, and interest itself, are trampled under foot. You may with certainty prognosticate the ruin of these men to be just at hand. Disorder, arisen to its height, bas nearly accomplished its work. The spots of death are upon them. Let every one who would escape the pestilential conta |