they themselves have derived from the converfation of fuch men, they conclude, that learning must be the brightest ornament and highest happiness of human nature. In their estimation, the man whose comprehenfive mind takes a wide furvey of the works of God, and of the inventions of men; who foars into the Heavens, and calls the ftars by name; calculates eclipfes, and fortells comets; who thence goes down into the depths of the fea, and explains the causes of its ceafelefs motions; who traverfes the boundless regions of the earth, knows all their kingdoms, with the glory of them; who speaks various languages, fathoms the depths of arts and sciences, understands the history of nations, the laws and government of all people. This, in their eftimation, is the truly happy man. In a mind thus richly furnished, he poffeffes (as they suppose) the materials of

an

an enjoyment, of which nothing can ever deprive him.

FAR be it from me to speak disrespectfully of learning, for certainly learning or wisdom is the pia mater, or first attribute of God himself, and the vast circumference within which lies all the happiness that human or angelic minds can enjoy. But this I fay, that all the learning in the world, if feparated from the affections, can never make us truly happy: And that these splendid attainments in fcience were never intended to form the Supreme happiness of man, is evident, because the bulk of mankind are not capable of becoming great scholars and philofophers. Alas! What numbers, after all the pains that have been taken with them, never learn even to read their mother tongue with propriety! How many, who after a feven years apprenticeship, and a whole life's employment, never learn to fit on a handfome

P

handfome boot or fhoe! Many born with genius equal to the attainment of learning, are conftrained to live and die in ignorance, for want of means to defray the expence of education of education; while others are obliged to ftop in the middle of their career, and to give up the fond hopes of knowledge, because of a conftitution too delicate to bear the fatigues of ftudy. But granting to the lover of learning, every advantage of genius, conftitution and fortune, that ever fell to the lot of the most favoured of mankind, what mighty acquifitions can be. made by him whofe genius is, at best, but dulnefs, and whofe days are but a moment! When he confiders the fecrets of art, fo multiplied and mysterious, he fits down in defpair. When he contemplates the works of God, fo infinite and unfearchable, the spirit faints within him, and he seems to himself, but as a feather floating on the furface

of

of a mighty ocean, whofe wonders he can never explore. And were he afked for the fum of his learning, he would, if honest, take up the lamentation of the old philofopher, and reply, that after the vain toils of threefcore years, he has learned to know that he knows nothing.

BUT admitting that he has acquired that stock of learning on which vain mortals are fo adventurous as to fet up for masters and doctors. Admitting that he has learned languages, ftudied arts and fciences, &c. &c. What is there in all this to make him happy, or to fatisfy the defires of an immortal mind? As to languages, what folly to dream as fome do, of great wifdom and honour to be found in learning them! For, What is language but words or founds by which we communicate our thoughts to one another? If these words or founds had the power like

charms,

charms, to brighten our wits, or to better our hearts, this language-mongery would be a noble speculation; but, alas! instead of making us wifer, these learned languages often make us greater fools. For, allowing, that after an expence of five years, and of at least as many hundred pounds, a young man has learned enough to give his horse a Latin or Greek name; What mighty advantages does he derive from this pretty art of nick-naming God's creatures? Does it teach him any new ideas relative to the nature and qualities of a horfe? Or can it furnish him one ufeful receipt in farriery, or a fingle rule for the better management and choicę of that noble animal?

EVIDENTLY, therefore, the fummum bonum, or chief good of man does not confift in dead languages.

AND as to fyftems of human learning, from which fome fondly expect unfail