have received it, to go on in quest of a more lasting acquifition.

S. What acquifition do you mean?

O. C. That which they may obtain from SCIENCE, if they can arrive fafe to her.

S. And what is that he gives them?

Q. C. The true knowledge of what is really good, and the firm, certain, and unchangeable poffeffion of it. He therefore commands them to quit Fortune immediately, in pursuit of this; and when they come to those women, who, as I told you before, were INTEMPERANCE and VOLUPTUOUSNESS, to leave them too directly, and not to mind whatever they can fay; but to go on for the inclosure of FALSE SCIENCE; there he bids them ftay a little while, to get what may be useful to them on the reft of their road, and then to leave her directly too, and go on for TRUE SCIENCE. These are the orders which the GENIUS gives to all that enter. into life; and whoever tranfgreffes or neglects them will be a miferable wretch. I have now explained the whole of the parable contained in this painting; but if you have any particular queftion to afk in relation to any thing that I have faid, I am very ready to answer it.

S. We are much obliged to you. Pray then, what is it that the GENIUS orders them to get in the inclosure of Science, falfely fo called?

O. C. Whatever may be of ufe to them.

S. And what is there, that may be of use to them?

O. C. Literature, and fo much of the ances as

Plato fays may ferve people in the beginning of their lives as a bridle, to keep them from being drawn away by idler pursuits.

S. And is it neceffary for all who would arrive at True Science, to do this?

O. C: No, it is not neceffary, but it may be useful; though, in truth, these things themselves do not contribute towards making them the better men.

. S.

S. Not contribute at all towards making them better!

O. C. Not at all, for they may be as good without them. And yet they are not wholly unuseful; for they may fometimes help us, as interpreters do, to the meaning of a language we don't understand: but, after all, 'tis better to underftand the language ourfelves, than to have any need of an interpreter ; and we may be good, without the affiftance of learning.

S. In what then have the learned any advantage over others towards becoming better men?

O. C. Why do you imagine they fhould have any advantge; fince you fee they are deceived like others, as to what is good or bad; and continue to be as much involved in all manner of vices? for there is nothing that hinders a man, who is a master of literature, and knowing in all the fciences, from being at the fame time a drunkard, or intemperate, or covetous, or unjuft, or villainous, or, in one word, imprudent in all his ways.

S. Tis true, we fee too many inftances of fuch. O. C. Of what advantage then is their learning, towarding them better men?

S. You

but

S. You have made it appear, that it is of none; pray what is the reason of it? :.

O. C. The reafon is this: that when they are got into the second inclosure, they fix there as if they were arrived at True Science. And what can they get by that? fince we fee feveral perfons, who go on directly from INTEMPERANCE, and the other VICES in the first inclosure, to the inclosure of TRUE SCIENCE, without ever calling in where thefe learned perfons have taken up their abode. How then can the learned be faid to have any advantage over them? On the contrary, they are less apt to exert themselves, or to be inftructed, than the former.

O. C. Because they who are in the second inclofure, not to mention any other of their faults, at least profess to know what they do not know: fo that they acquiefce in their ignorance, and have no motive to stir them up toward the feeking of TRUE SCIENCE. Besides, do you not observe another thing; that the OPINIONS, from the first inclosure, enter in among them, and converfe with them, as freely as with the former? fo that they are not at all better even than they; unless REPENTANCE fhould come to them, and fhould convince them, that it is not SCIENCE they have been embracing all this while; but only the falfe appearance of her, which has deceived them. But while they continue in the fame in, there is no hope left for them. my friends, what I would entreat of you is, to think over every thing I have faid to you, to weigh it well in your minds, and to practife accordingly.

mind they are To clofe all,

Get

Get a habit of doing right, whatever pain it costs you; let no difficulties deter you, in the way to VIRTUE: and account every thing elfe defpicable, in comparison of this. Then will the leffon that I have taught you, prove to yourselves a leffon of HAPPINESS.

END OF THE SECOND VOLUME.

LUKE HANSARD, Printer, Great Turnstile, Lincoln's-Inn Fields.