in pleasures; they were seasonable; they were the pleasures of youth, and I enjoyed them while young. If I had not, I should probably have overvalued them now, as we are very apt to do what we do not know; but knowing them as I do, I know their real value, and how much they are generally overrated. Nor do I regret the time that I have passed in business for the same reason; those who see only the outside of it imagine it has hidden charms, which they pant after, and nothing but acquaintance can undeceive them. I, who have been behind the scenes both of pleasure and business, and have seen all the springs and pulleys of those decorations which astonish and dazzle the audience, retire not only without regret but with contentment and satisfaction. But what I do and ever shall regret, is the time which, while young, I lost in mere idleness, and in doing nothing. This is the common effect of the inconsideracy of youth, against which I beg you will be most carefully upon your guard. The value of moments when cast up is immense, if well employed; if thrown away, their loss is irrecoverable. Every moment may be put to some use, and that with much more pleasure than if unemployed. Do not imagine that by the employment of time I mean an uninterrupted application to serious studies. No; pleasures are at proper times both as necessary and as useful; they fashion and form you for the world; they teach you characters, and show you the human heart in its unguarded minutes. But then remember to make that use of them. I have known many people from laziness of mind go

through both pleasure and business with equal inattention, neither enjoying the one nor doing the other; thinking themselves men of pleasure because they were mingled with those who were, and men of business because they had business to do, though they did not do it. Whatever you do, do it to the purpose; do it thoroughly, not superficially. Approfondissez: go to the bottom of things. Anything half done or half known is, in my mind, neither done nor known at all. Nay, worse, for it often misleads. There is hardly any place or any company where you may not gain knowledge, if you please; almost everybody knows some one thing, and is glad to talk upon that one thing. Seek and you will find,

in this world as well as in the next. See everything, inquire into everything; and you may excuse your curiosity and the questions you ask, which otherwise might be thought impertinent, by your manner of asking them, for most things depend a great deal upon the manner as for example, "I am afraid that I am very troublesome with my questions, but nobody can inform me so well as you," or something of that kind.

Now that you are in a Lutheran country, go to their churches and observe the manner of their public worship; attend to their ceremonies and inquire the meaning and intention of every one of them. And as you will soon understand German well enough, attend to their sermons and observe their manner of preaching. Inform yourself of their church government, whether it resides in the sovereign or in consistories and synods; whence arises

In

the maintenance of their clergy, whether from tithes as in England, or from voluntary contributions or from pensions from the State. Do the same thing when you are in Roman-Catholic countries; go to their churches, see all their ceremonies, ask the meaning of them, get the terms explained to you, as, for instance, Prime, Tierce, Sexte, Nones, Matins, Angelus, High Mass, Vespers, Complies, etc. form yourself of their several religious orders, their founders, their rules, their vows, their habits, their revenues, etc. But when you frequent places of public worship, as I would have you go to all the different ones you meet with, remember that however erroneous, they are none of them objects of laughter and ridicule. Honest error is to be pitied, not ridiculed. The object of all the public worships in the world is the same, it is that great eternal Being who created everything. The different manners of worship are by no means subjects of ridicule. Each sect thinks its own is the best, and I know no infallible judge in this world to decide which is the best. Make the same inquiries, wherever you are, concerning the revenues, the military establishment, the trade, the commerce, and the police of every country. And you would do well to keep a blank-paper book, which the Germans call an album; and there, instead of desiring, as they do, every fool they meet with to scribble something, write down all these things as soon as they come to your knowledge from good authorities.

XX.

RIGHT USE OF LEARNING: ABSURDITIES OF

PEDANTRY.

BATH, Feb. 22, O. S. 1748.

DEAR BOY, Every excellency, and every virtue, has its kindred vice or weakness, and if carried beyond certain bounds sinks into one or the other. Generosity often runs into profusion, economy into avarice, courage into rashness, caution into timidity, and so on, insomuch that I believe there is more judgment required for the proper conduct of our virtues than for avoiding their opposite vices. Vice in its true light is so deformed that it shocks us at first sight, and would hardly ever seduce us, if it did not at first wear the mask of some virtue. But virtue is in itself so beautiful, that it charms us at first sight; engages us more and more upon further acquaintance; and as with other beauties, we think excess impossible. It is here that judgment is necessary to moderate and direct the effects of an excellent cause. I shall apply this reasoning at present not to any particular virtue, but to an excellency, which for want of judgment is often the cause of ridiculous and blamable effects; I mean great learning, — which if not accompanied with sound judgment, frequently carries us into error, pride, and pedantry. As I hope you will possess that excellency in its utmost extent and yet without its too common failings, the hints which my experience can suggest may probably not be useless to you.

Some learned men, proud of their knowledge, only speak to decide, and give judgment without appeal; the consequence of which is that mankind, provoked by the insult and injured by the oppression, revolt, and in order to shake off the tyranny, even call the lawful authority in question. The more you know the modester you should be; and (by the by) that modesty is the surest way of gratifying your vanity. Even where you are sure, seem rather doubtful; represent but do not pronounce; and if you would convince others, seem open to conviction yourself.

Others, to show their learning, or often from the prejudices of a school-education, where they hear of nothing else, are always talking of the Ancients as something more than men and of the Moderns as something less. They are never without a classic or two in their pockets; they stick to the old good sense; they read none of the modern trash; and will show you plainly that no improvement has been made in any one art or science these last seventeen hundred years. I would by no means have you disown your acquaintance with the ancients, but still less would I have you brag of an exclusive intimacy with them. Speak of the moderns without contempt and of the ancients without idolatry; judge them all by their merits, but not by their ages; and if you happen to have an Elzevir classic in your pocket, neither show it nor mention it.

Some great scholars most absurdly draw all their maxims, both for public and private life, from what they call parallel cases in the ancient authors, with