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poffeffion. If we act otherwife, in refpect of Fortune, we imitate those wretched ufurers, who rejoice at the money paid in to them, as if they received it for their own ufe; but pay it back with regret, forgetti g the condition, that it was to be returned to the proprietor on demand. Regardless of Fortune then, and all her changes in this mortal life, the genius advises to p.fs bravely on, without hearkning to the folicitations of Incontinence and Luxury in the first inclosure, to reject their temptations, and go on to falfe learning: With her he would have us make a short stay, to learn what may be of service to ufe in our journey to Wisdom. This is the advice of the genius to thofe who enter into life.

T. Here the good old man had done, and I thanked him for his explanation of the picture. Only one thing (I faid) there was more, which I must request he would tell me the meaning of. What is it we can get by our stay with falfe learning?

O. Things (he answered) that may be of ufe to us. The languages, and other parts of education, which Plato recommends, may hinder us from being worse employed, and keep us from illicit gratification. They are not abfolutely neceffary to true happinefs; but they contribute to make us better. Something good and useful they do

afford;

afford; though virtue, which ought to be the principal business in view, may be acquired without them. We may become wife without the affiftance of the arts, tho' (as obferved before,) they are far from being useless as by a good tranflation made into our own tongue, we may know what an author means, and yet by taking the pains to become masters of the original language, might gain more advantages,fuch as entring better into the writer's fenfe, and discovering fome beauties which cannot otherwise be found: So, the useful. things in the fciences may be very quickly and eafily learned, and though by great la bour in becoming accurately acquainted with them, we might fill our heads with fpeculations, yet this cannot make us the wifer and better men. Without being learned, we may be wife and good.

T. And are the learned then in no better a condition than the people in respect of moral excellence? (I faid). Are the fpeculations of the fcholar, and the arts and fine inventin s of the Schools, of no use in perfecting the moral character? This to me feems a little ftrange.

O. Blind as the crowd is the man of letters, in this particular (my instructor replied): All his ftudies and curious knowledge have no relation to his living right, With all the

tongues,

tongues, and all the arts, he may be a libertine, a fot, a miser, or a knave, a traitor to his country, and have no moral character at all. This we fee every day.

T. But what is the cause of fo strange a thing, I requested to know? I observe that thefe men of letters feem to fit down contented in the second inclosure, and do not attempt to go on to the third where Wisdom refides; though they fee continually before their eyes fo many paffing on from the first court, where they had lived for fome time in lewdness and excefs, to the habitation of of true learning.

O. It is their remaining in this fecond inclofure, that occafions their being inferior in moral things to those who have not had a learned education. Proud and felf-fufficient. on account of their languages, arts, and sciences, they despise what Wisdom could teach them, and will not give themselves the trouble of afcending with difficulty to the manfion of true learning. They have no tafte for the leflons of Wisdom; while the bumble mount to her exalted dwelling, thofe Scholars, as you fee, are fatisfied with their Speculations and vain conceits. Dull and untractable in the improvement of their bearts, and regardless of that exact rectitude of mind. and life, which is only worth a rational's toiling for (as he is an Eleve for eternity,)

they

they never think of true wisdom, nor mind her offered light. Their curious ingenious notions, are what they only have a relish for; the imaginations of those men of letters cannot reach that ineffable peace and contentment, that fatisfaction and pleasure, which flow from a virtuous life and an honeft heart. This is the cafe of our learned heads, unless repentance interferes to make them bumble, and scatters the vain vifions they had from falfe opinion.

This (concluded the venerable teacher) is the explication of this parable or allegory.. May you oft revolve upon these lessons, and lend your whole attention to the attainment of true wisdom, that you may not embrace her fhadow, the fpeculations and inventions of the learned, but, by this inftruction, acquire the true principles of morality and goodness. (21)

(21) This is not all the table of Cebes. There follows a difputation in the Socratic method, concerning the claim of wealth, and other externals, to the title of good things: but it is dry, and no part of the picture or mythology. For this reason I ftop here.

As to the picture of Cebes, it is to be sure a fine thing, and greatly to the honour of the Theban philofopher, who was one of the difciples of Socrates; and about twenty at the time of the death of his master: Socrates died by the executioner, in the 70th year of his age, before our Lord, 402.--Cebes was about eighty, at the birth of Epicurus.

But

A remark on the table of Cebes.

But after all that can be faid in praise of this excellent remain of antiquity, ftill the little fyftem of ethics is but a poor performance, in refpect of any fection of the gospel of Chrift. Gebes fays nothing of the Deity: Nor does he mention the mischiefs of vice, and the benefits of virtue, as a divine conftitution.

An Apostle, on the contrary, (to mention only one particular out of a thousand from the Chriftian books,) calls to the human race in the following manner: "I beseech you, brethren, by the mercies of Almighty God, the Father of the Universe, who hath graciously admitted you to the faith, and revealed the terms of acceptance; that ye present your bodies now a living facrifice, holy and acceptable to the Deity, which is the reasonable and spiritual service required of you in the time of the gospel; and not offer the bodies of beafts any more, as the Heathen world were wont to do.

And, as perfons now wholly devoted to the Lord of Heaven and Earth, be not conformed to the fashions and ways of this world; but be ye transformed by the renewing of your mind; that ye may prove what is the good, the acceptable, and perfect will of God. Abhor that which is evil, in all your dealings: Cleave to that which is good: Let love be without diffimulation, and be kindly affectioned one to another; not advancing yourselves, but in honour preferring one another. Be not flothful in bufinefs, but fervent in fpirit; as ferving the Lord Jehovah in your feveral ftations. Rejoice in hope of a refreshment to come, in the realms of bifs: Be patient in tribulation, which God will reward, and continue inftant in prayer.

In fum, let us follow the fteps of Chrift, and in imitation of his divine humility, his devotion, his love, be for ever meek and forbearing, gentle and charitable, and live in the spirit of prayer."

What