and simplicity, the only path of lasting honor, and But after all that can be said, each one

abiding peace.

has to do the work for himself.

SECTION XIII.

Of useful Knowledge.

1. The foregoing remarks contain hints respecting the most useful of all knowledge, viz: such as is absolutely necessary to preserve a good character, to smooth the rough path of life, and enable us to enjoy those rich blessings and pure delights on the way, which will as it were, transform every thing into life and pleasantness.

2. Let us now consider what more respects earthly things, such as letter-learning, knowledge of arts and sciences, &c. without which a man may be as good as with. But such knowledge, if kept in its order, may truly be termed useful; for with it we may be more useful than without it. We are thereby enabled to improve our talents to the mutual good of each other.By it our minds may be expanded in the nature of things, which will teach us spiritual wisdom; and by it also we may receive and convey sacred ideas and heavenly gifts. The letter is therefore a good servant to the spirit.

3. USEFUL KNOWLEDGE, implies that which is really useful, not unprofitable. Of this there are many kinds, such as reading, writing, arithmetic; various branches

of mechanic work; arts, &c. &c. Of the great varieties of knowledge, different persons possess different favorites; some are-attached to one, and some to another. But it is inconsistent to seek after a greater share of any knowledge, than we can put to a good use.

4. It must appear unadvisable to store up knowledge or art, merely for the sake of knowing a great deal, or because others know a great deal; or for the sake of being able to comprehend others; or to enable ourselves to make a pedantic display before others. This cannot be really useful. But that which is truly needful and virtuous, ornamented with a meek and becoming decency, is the most recommendable.

5. Now, supposing we possess never so suitable and choice a portion of knowledge or art, if we exult in it to the contempt of others, or even boast of it in thought, word or deed; or if we unreservedly demean others for their lack of learning or skill, we abuse, and mar the gift of nature, and of God to us.

6. Our native talents are not of our own forming; and though we have the power given us to improve them, yet He who gave it can take it away; we have no controll over it, more than we have over the dews of Heaven, or the showers that water the Earth.

7. And who is most acceptable in the eyes of God and just men ; a spacious soul, with great powers of mind and body, possessing great knowledge and skill, but who misuses his talents, or a poor ignorant creature, who sincerely strives to do the best he can, in all his undertakings?

8. But it is a lamentable fact that we are greatly exposed to be deceived by outward appearances. A person of bright abilities and a winning turn, especially if he is apt and cunning, will most certainly attract general notice, much more than a person of moderate appearance, who is universally allowed to possess equal merit in point of real virtue, whose services are as valuable, and whose intentions are perhaps more genuinely good.

9. Thus through the inconsistency of fancy, the one is loaded with honor, and the other treated with contempt. These things ought not to be. And though it is not always so, yet we ought at all times to guard against it, and place our affections on that which is truly most virtuous.

10. We are none the more justified for our faculties, and it justly incurs disgrace to glory in them, save in humble thankfulness to God who gave them, and a devotedness to Him. And it is reasonably provoking to common sense, to see any one set himself on high, clothing himself in majesty, looking down, and as it were, scorning the puny race below him, as though he knew every thing, but they nothing! But will an agreeable, considerate person ever allow himself in such conduct?

11. PHILOSOPHY is considered, perhaps, as a dangerous word, by some who are scrupulously opposed to vain cavils and queries: but a little investigation will render it evident that true philosophy is the most necessary of all natural acquirements; for it is the very life of all understanding.

12. The word implies nothing more or less than the art of discerning the relation between causes and their effects.

13. This art, which is divided into three branches, is unavoidably employed by all classes of people; the most ignorant, (though perhaps not sensible of it,) make use thereof, as well as the most learned.

14. Natural philosophy, which treats of cause and effect in natural things, is necessarily but partly within our comprehension. But so far as this immediately respects our duty, it is useful. When the work of our hands suffers loss, or does not operate to our minds, it is right for us to search out the cause, in order to remove it. But it is needless for us to study to comprehend what makes a weight incline downwards, what causes the winds to blow, or the planets to move; these things do not immediately concern us.

15. Rational philosophy, which treats of words and arguments, is still more bewildering and unprofitable. This is the dangerous philosophy, which leads to vain cavils and disputes. By this, one may argue himself out of every thing, and as it were, throw all nature into confusion, and lose the gift of God out of his own soul.

16. But moral philosophy, which treats of action, is sufficiently within our reach. This is useful knowledge. This will in a great measure answer the place of experience; for as the natural philosopher needs no experience to prove that a heavy weight will incline downwards in one place as well as in another, so the moral philosopher knows that what is in itself wrong for

D

another, must be wrong for him; and also that which gives pain to him, must likewise give pain to another in the same circumstances.

17. The study of this art is so pleasant, and so full of reward, that those who once effectually try it, will find it an attaching enjoyment.

SHORT LESSONS OF INSTRUCTION.

1. Of Dependence.

1. Dependence and obedience belong to youth.And you must consider that of all the follies incident to youth, there are none which deform the present appearance, or blast the prospect of future prosperity and happiness, more than self-conceit, presumption and obstinacy. But it is apt to be the case, that youthful minds are too self wise to learn, too impatient to consider, and too forward to be restrained; thus, ere they are aware of it, they plunge themselves into a thousand difficulties.