of studious men, is not only underived from the fountain of learning, but it is disgraceful to the cause of literature and science. A person of this description, whose mouth is foul of envy and all uncharitableness, ought not to be suffered to drink of the pure and peaceful streams of knowledge, lest he should contaminate the waters. If, however, a man be the opposite of this, then will the rays of science operate as the beams of the sun on a fertile soil, which is stored with the germs of shrubs, and plants, and beautiful flowers.

Learning is sometimes connected with conceit and pedantry; but it is only sometimes. It is an unnatural alliance. These defects are the natural companions of ignorance. A little knowledge leads a man astray. The possessor of it perceives things obscurely, in the same manner as a man just restored to sight. It is probable, therefore, that he would make some important blunders in reference to the general system of being. And here it may not be improper to remark, that many a man estimates his own judgment and erudition from the character of his opinions: and because he has a Newton on his side in philosophy, or a Montesquieu in civil law, or a Barrow in divinity, he congratulates himself on his company, to whom he is no honour; and rejects the advocate of a different opinion with contempt. "How many men, observes Locke, "have no other grounds for their tenets, than the supposed honesty, or learning, or number, of those who make the same profession."

But while some men, professing to be wise, are disgraced by ignorance and self-conceit, others

are inclined to licentiousness or undue liberty. Dr Johnson has observed that this is a feeling "which a man of genius catches when he enters the world, and always suffers to cool as he passes forward.” In the dialogue of the Unknown, in Sir Humphry Davy's "Consolations in Travel," the stranger says, "In my youth I was a sceptic; and this, I believe, is usually the case with young persons given to general and discursive reading, and accuscustomed to adopt something like a mathematical form in their reasonings." And even Bayle has confessed, that men "who have discernment and learning enough to raise objections to common theories, have not prudence enough to know where to stop." But as they go onward, and drink more deeply of knowledge, they are generally reclaimed to the paths of reason and common sense. men, it is true, are irrecoverable doubters. Protagorus mentioned, that there was nothing in nature but doubt; that a man might dispute of every thing; and dispute whether he should dispute of any thing. But knowledge is not responsible for this result, otherwise every learned man would be a sceptic. And thus the mighty host of those who have been arrayed (by our fancy) in the robes of learning and wisdom, except they were sceptics, were altogether ignorant !

Some

Many scientific and literary men are immoral. But vice is not the natural companion of learning. True knowledge and evil are almost as dissimilar as sun-beams and darkness. The noble treasures of science which exist in the minds of happy spirits are necessarily free from vice. Ignorance, evil, and degradation, are usually connected. Know

ledge, virtue, and exultation, are naturally associated. But, among the inhabitants of this world -where there is deceptive as well as real science -learning may be productive of benefit or injury. It is as the wind which wafts the vessel "to the haven where it would be," or drives it among breakers. If religion and virtue be the companions of knowledge, the union will be harmonious, and the result advantageous. But, if demoralisation and anarchy sweep it along with them, the effect will be calamitous. These observations are not inapplicable to this enlightened, but frequently agitated period. "The march of intellect" (observes one of the worthies of the olden time, who being dead yet speaketh in the elegant Colloquies of Dr. Southey) "is proceeding at double quick time; and if its progress be not accompanied by a corresponding improvement in morals and religion, the faster it proceeds, with the more violence will you be hurried down the road to ruin."

Learning, however, is frequently productive of virtue; and it is usually associated with it in the opinion of mankind. Carneades enamoured the Roman youths with his eloquence in favour of science and morals; so that they became thoughtful and studious of learning, and renounced their vices and excesses. Dr. Hamilton observes, that persons among the lower classes, who have been educated, are seldom or never addicted to intemperance."

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Many ignorant and conceited persons bring a discredit on learning. And thus we meet with pretended geniuses, who have nothing to boast of

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They truly

There are

but lively dispositions and formality. "know not what spirit they are of." would-be philosophers, who are unacquainted with the rudiments of knowledge. There are politicians, who fancy themselves capable of pulling down or building up kingdoms, while they are ignorant of the geography of the globe. There are poets, who, like an April sun, can shine only in tears. There are critics, who fancy they discover faults where none exist; and sometimes, in endeavouring to mend one, make two. And thus a disgrace is brought upon philosophy and learning. Learning might well exclaim, "Preserve me from my friends, and I will defend myself from mine enemies!" Antonio Priolo thus describes some of the geniuses and wits of his day: "They haunt great men's tables. They run about and make visits; but do not delight in secret solitude - the only generator of study." These were choice spirits, who fancied themselves endowed with knowledge, by a special commission; and, consequently, study was not only useless but degrading.

Let not vice, then, nor idleness, nor conceit, be attributed to learning; for these are unnatural results. Knowledge agrees most harmoniously with virtue. It produces, and is generated by, industry. It occasions a consciousness of how little we know. It calls into action the most powerful energies of the mind. It is a source of enjoyment; a counteraction to foolish cares and gloomy anticipations. It confers innumerable advantages in this life; and does not unfit a person, but probably prepares him, for a more exalted state of being.

CHAP. IV.

ON THE PURSUIT OF KNOWLEDGE.

In many instances, the pursuit of an object is like striving to grasp a beautiful bubble which bursts and vanishes; but knowledge, as Dr. Johnson has remarked, always brings with it a feeling of satisfaction. It was principally in this sense that Lord Chancellor King experienced the truth of his own motto,-" Labor ipsa voluptas." Bishop Hall derived so much delight from the pursuit of knowledge, that he regretted his weakened constitution would not allow him to spend a longer time in mental labour. The leaf, the blossom, and the fruit of the tree of knowledge, like the tree which bloomed in Eden,

"whose mortal taste

Brought death into the world, and all our wo,"

is beautiful to the sight; but not, like that, productive of evil. "The ear of the wise," observes Solomon," seeketh knowledge." In the regions of learning there is much delight;

"Here Nature opens all her secret springs."

He who has leisure, but not the inclination to search into the works of creation, and the history of man,