3. Young men, who are naturally ambitious, would do well to observe how the greatest men of antiquity made it their ambition to excel all their cotemporaries in knowledge. Julius Cesar and Alexander, the most celebrated instances of human greatness, took a particular care to distinguish themselves by their skill in the arts and sciences. We have still extant, several remains of the former, which justify the character given of him by the learned men of his own age.

4. As for the latter, it is a known saying of his, that he was more obliged to Aristotle, who had instructed him, than to Philip, who had given him life and empire. There is a letter of his recorded by Plutarch and. Aulus Gellius, which he wrote to Aristotle, upon hearing that he had published those lectures he had given him in private. This letter was written in the following words, at a time when he was in the height of his Persian conquests.

66

5.

Alexander to Aristotle, greeting.

"YOU have not done well to publish your books of "select knowledge; for what is there now in which I can surpass others, if those things which I have been instructed in are communicated to every body? For my 66 own part I declare to you, I would rather excel others " in knowledge than power. Farewel."

6. We see by this letter that the love of conquest was but the second ambition in Alexander's soul. Knowledge is indeed that, which, next to virtue, truly and essentially raises one man above another. It furnishes one half of the human soul. It makes being pleasant to us, fills the mind with entertaining views, and administers to it a perpetuak series of gratifications.

It gives ease to solitude, and gracefulness to retirement. It fills a public station with suitable abilities, and adds a lustre to those who are in the possession of them.

7. Learning, by which I mean all useful knowledge, whether speculative or practical, is in popular and mixt governments the natural source of wealth and honor. If we look into most of the reigns from the conquest, we shall find, that the favorites of each reign have been those who have raised themselves. The greatest men are generally the growth of that particular age in which they flourish.

8. A superior capacity for business, and a mere extensive knowledge, are the steps by which a new man often mounts to favor, and outshines the rest of his cotemporaries. But when men are actually born to titles, it is almost impossible that they should fail of receiving an additional greatness, if they take care to accomplish themselves for it.

9. The story of Solomon's choice, does not only instruct us in that point of history, but furnishes out a very fine moral to us, namely, that he who applies his heart to wisdom, does at the same time take the most proper method for gaining long life, riches and reputation, which are very often not only the rewards, but the effects of wisdom.

10. As it is very suitable to my present subject, I shall first of all quote this passage in the words of sacred writ, and afterwards mention an allegory, in which this whole passage is represented by a famous French Poet: not questioning but it will be very pleasing to such of my readers as have a taste for fine writing.

11. In Gibeon the Lord appeared to Solomon in a dream by night and God said, “Ask what I shall give thee." And Solomon said, "Thou hast shewed unto thy servant "David, my father, great mercy, according as he walked "before thee in truth, and in righteousness, and in up66 rightness of heart with thee, and thou has kept for him "this great kindness, that thou hast given him a son to "sit on his throne, as it is this day. And now, O Lord my God, thou hast made thy servant King instead of “David my father; and I am but a little child; I know not how to go out or come in.

66

12. "Give therefore thy servant an understanding "heart to judge thy people, that may discern between "good and bad, for who is able to judge this thy so great "a people?" And the speech pleased the Lord, that Solomon had asked this thing. And God said unto him, "because thou hast asked this thing, and hast not asked "for thyself long life, neither hast asked riches for thy"self, nor hast asked the life of thine enemies, but hast "asked for thyself understanding to discern judgment: "behold, I have done according to thy words, so I have "given thee a wise and understanding heart, so that

"there was none like thee before thee, neither after thee "shall any arise like unto thee.

13. "And I have also given thee that which thou hast "not asked, both riches and honor, so that there shall 66 not be any among the kings like unto thee all thy days. "And if thou wilt walk in my ways, to keep my statutes "and my commandments as thy father David did walk, "then I will lengthen thy days." And Solomon awoke, and behold it was a dream.

14. The French poet has shadowed this story in an allegory, of which he seems to have taken the hint from the fable of the three goddesses appearing to Paris, or rather from the vision of Hercules, recorded by Xenophon, where Pleasure and Virtue are represented as real persons making their court to the hero with all their several charms and allurements.

15. Health, wealth, victory and honor are introduced successively in their proper emblems and characters, each of them spreading her temptations, and recommending herself to the young monarch's choice. Wisdom enters last, and so captivates him with her appearance, that he gives himself up to her. Upon which she informs him, that those who appeared before her were nothing but her equipage, and that since he had placed his heart upon wisdom, health, wealth, victory and honor should always. wait on her as her handmaids,

Directions how to spend our time.

1.WE all of us complain of the shortness of time,

saith Seneca, and yet have much more than we know what to do with. Our lives, says he, are spent either in doing nothing at all, or in doing nothing to the purpose, or in doing nothing that we ought to do: we are always complaining our days are few, and acting as though there would be no end of them. That noble philosopher has described our inconsistency with ourselves in this particular, by all those various turns of expression and thought which are peculiar to his writings.

2. I often consider mankind as wholly inconsistent with itself in a point that bears some affinity to the former.

Though we seem grieved at the shortness of life in general, we are wishing every period of it at an end. The minor longs to be at age, then to be a man of business, then to make up an estate, then to arrive at honors, then to retire. Thus, although the whole of life is allowed by every one to be short, the several divisions of it appear long and tedious.

5. We are for lengthening our span in general, but would fain contract the parts of which it is composed. The usurer would be very well satisfied to have all the time annihilated that lies between the present moment and next quarter day. The politician would be contented to lose three years in his life, could he place things in the posture which he fancies they will stand in after such a revolution of time.

4. The lover would be glad to strike out of his existence all the moments that are to pass away before the happy meeting. Thus, as far as our time runs, we should be very glad in most parts of our lives, that it ran much faster than it does. Several hours of the day hang upon our hands, nay we wish away whole years; and travel through time as through a country filled with many wild and empty wastes, which we would fain hurry over, that we may arrive at those several little settlements or imaginary points of rest, which are dispersed up and down in it.

5. If we may divide the life of most men into twenty parts, we shall find, that at least nineteen of them are mere gaps and chasms, which are neither filled with pleasure nor business. I do not however include in this calculation the life of those men who are in a perpetual hurry of affairs, but of those only who are not always engaged in scenes of action and I hope I shall not do an unacceptable piece of service to those persons, if I point out to them certain methods for the filling up their empty spaces of life. The methods I shall propose to them are as follow:

6. The first is the exercise of virtue, in the most general acceptation of the word. That particular scheme which comprehends the social virtues, may give employ ment to the most industrious temper, and find a man in business more than the most active station of life. To

advise the ignorant, relieve the needy, comfort the afflicted, are duties that fall in our way almost every day of our lives.

7. A man has frequent opportunities of mitigating the fierceness of a party of doing justice to the character of a deserving man; of softening the envious, quieting the angry, and rectifying the prejudiced; which are all of them employments suited to a reasonable nature, and bring great satisfaction to the person who can busy himself in them with discretion.

8. There is another kind of virtue that' may find employment for those retired hours in which we are altogether left to ourselves, and destitute of company and conversation; I mean that intercourse and communication which every reasonable creature ought to maintain with the great Author of his being.

9. The man who lives under an habitual sense of the divine presence, keeps up a perpetual cheerfulness of temper, and enjoys every moment the satisfaction of thinking himself in company with his dearest and best of friends. The time never lies heavy upon him; it is impossible for him to be alone.

10. His thoughts and passions are the most busied at such hours when those of other men are the most unaċ-tive; he no sooner steps out of the world, but his heart burns with devotion, swells with hope, and triumphs in the consciousness of that presence which every where surrounds him; or, on the contrary, pours out its fears, its sorrows, its apprehensions, to the great supporter of its existence.

1. I have here only considered the necessity of a man's being virtuous, that he may have something to do; but if we consider further, that the exercise of virtue is not only an amusement for the time it lasts, but that its influence extends to those parts of our existence which lie beyond the grave, and that our whole eternity is to take its color from those hours which we here employ in virtue or in vice, the argument redoubles upon us, for putting in prac-tice this method of passing away our time.

12. When a man has but a little stock to improve, and` has opportunities of turning it all to good account, what shall we think of him if he suffers nineteen parts of it to