which some teachers have attained, will engage the attention, keep the soul fixed, and convey and insinuate into the mind, the ideas of things in a more lively and forcible way, than the mere reading of books in the silence and retirement of the closet.

2. A tutor or instructor when he paraphrases and explains other authors, can mark out the precise point of difficulty or controversy, and unfold it. He can shew you which paragraphs are of greatest importance, and which are of less moment. He can teach his hearers what authors, or what parts of an author, are best worth reading on any particular subject; and thus save his disciples much time and pains by shortning the labours of their closet and private studies. He can shew you what were the doctrines of the ancients in a compendium, which perhaps would cost much labour and the perusal of many books to attain. He can inform you what new doctrines or sentiments are rising in the world, before they come to be public; as well as acquaint you with his own private thougts and his own experiments and observations, which never were and perhaps never will be published to the world, and yet may be very valuable and useful.

3. A living instructor can convey to our senses those notions with which he would furnish our minds, when he teaches us natural philosophy, or most parts of mathematical learning. He can make the experiments before our eyes. He can describe figures and diagrams, point to the lines and angles, and make out the demonstration in a more intelligible manner by sensible means, which cannot be done so well by mere reading, even though we should have the same figures lying in a book before our

eyes. A living teacher therefore is a most necessary help in these studies.

I might add also, that even where the subject of discourse is moral, logical or rhetorical, &c. and which does not directly come under the notice of our senses, a tutor may explain his ideas by such familar examples, and plain or simple similitudes, as seldom find place in books and writings.

4. When an instructor in his lectures delivers any matter of difficulty, or expresses himself in such a manner as seems obscure, so that you do not take up his ideas clearly or fully, you have opportunity, at least when the lecture is finished, or at other proper seasons, to enquire how such a sentence should be understood, or how such a difficulty may be explained and removed.

If there be no permission given to free converse with the tutor, either in the midst of the lecture, or rather at the end of it, concerning any doubts or difficulties that occur to the hearer, this brings it very near to conversation or discourse.

IV. Conversation is the next method of improvement, and it is attended with the following advantages.

1. When we converse familiarly with a learned friend, we have his own help at hand to explain to us every word and sentiment that seems obscure in his discourse, and to inform us of his whole meaning, so that we are in much less danger of mistaking his sense: whereas in books, whatsoever is really obscure, may also abide always ob

scure without remedy, since the author is not at hand that we may enquire his sense.

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If we mistake the meaning of our friend in conversa tion, we are quickly set right again; but in reading we many times go on in the same mistake, and are not capable of recovering ourselves from it. Thence it comes pass that we have so many contests in all ages about the meaning of ancient authors, and especially the sacred writers. Happy should we be could we but converse with Moses, Isaiah and St. Paul, and consult the prophets and apostles, when we meet with a difficult text! But that glorious conversation is reserved for the ages of future blessedness.

2. When we are discoursing upon any theme with a friend, we may propose our doubts and objections against his sentiments, and have them solved and answered at once. The difficulties that arise in our minds may be removed by one enlightening word of our correspondent ; whereas in reading, if a difficulty or question arise in our thoughts which the author has not happened to mention, we must be content without a present answer or solution of it. Books cannot speak.

3. Not only the doubts which arise in the mind upon any subject of discourse are easily proposed and solved in conversation, but the very difficulties we meet with in books and in our private studies may find à relief by friendly conference. We may pore upon a knotty point in solitary meditation many months without a solution, because perhaps we have got into a wrong tract of thought; and our labour (while we are pursuing a false seent) is

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not only useless and unsuccessful; but it leads us perhaps into a long train of error for want of being corrected in the first step. But if we note down this difficulty when we read it, we may propose it to an ingenious correspondent when we see him; we may be relieved in a moment, and find the difficulty vanish: he beholds the object perhaps in a different view, sets it before us in quite another light, leads us at once into evidence and truth, and that with a delightful surprize.

4. Conversation calls out into light what has been lodg ed in all the recesses and secret chambers of the soul: by occasional hints and incidents it brings old useful notions into rememberance; it unfolds and displays the hidden treasures of knowledge with which reading, observation and study had before furnished the mind. By mutual discourse the soul is awakened and allured to bring forth its hoards of knowledge, and it learns how to ren der them most useful to mankind. A man of vast reading without conversation, is like a miser who lives only to himself.

5. In free and friendly conversation our intellectual powers are more animated, and our spirits act with a superior vigour in the quest and pursuit of unknown truths. There is a sharpness and sagacity of thought that attends conversation beyond what we find whilst we are shut up reading and musing in our retirements. Our souls may be serene in solitude, but not sparkling, though perhaps we are employed in reading the works of the brightest writers. Often has it happened in free discourse that new thoughts are strangely struck out, and the seeds of truth sparkle and blaze through the company, which in calm

and silent reading would never have been excited. By conversation you will both give and receive this benefit; as flints when put into motion and striking against each other produce living fire on both sides, which would never have risen from the same hard materials in a state of rest.

6. In generous conversation, amongst ingenious and learned men, we have a great advantage of proposing our private opinions, and of bringing our own sentiments to the test, and learning in a more compendious and a safer way what the world will judge of them, how mankind will receive them, what objections may be raised against them, what defects there are in our scheme, and how to correct our own mistakes; which advantages are not so easy to be obtained by our own private meditations: for the pleasure we take in our own notions, and the passion of self-love, as well as the narrowness of our own views, tempt us to pass too favourable an opinion on our own schemes; whereas the variety of genius in our several associates, will give happy notices how our opinion will stand in the view of mankind.

7. It is also another considerable advantage of conversation that it furnishes the student with the knowledge of men and the affairs of life, as reading furnishes him with book-learning. A man who dwells all his days among books may have amassed together a vast heap of notions, but he may be a mere scholar, which is a contemptible sort of character in the world. A hermit who has been shut up in his cell in a college, has contracted a sort of mould and rust upon his soul, and all his airs of behaviour have a certain awkwardness in