have attended to the foregoing observations, you will perceive that knowledge obtained from such sources, so far from injuring, will only serve to aid a truly independent and original mind in investigating truth, and in forming its own opinions. When books hold their proper place, they will thus prove highly important aids to you in acquiring knowledge, but never substitutes for the most vigorous exercise of your own mental powers.

The second objection to studying books, is, that it disturbs and enfeebles the mind to converse with different authors and different opinions. Doubtless a large part of the loose and miscellaneous reading of the day, has this tendency. Probably not half the mental acuteness and force is acquired which might be, were a more wise and select choice of books made, and they more thoroughly studied and digested.

But if you select important subjects upon which to acquire knowledge, and the best writers upon them, and then pursue the course which I have pointed out, always exercising your own thoughts and observations thoroughly upon whatever subject you study, the different opinions and assertions of different writers, so far from distracting or enfeebling your mind, will serve only to concentrate and invigorate it. You will be less in danger of relying merely upon what others say, more disposed to examine for yourself; while you will also

DETECTION OF ERRORS.

55

be furnished with the means and put upon the track of personal investigation. If one writer contradicts what another asserts, you will wish to detect the fallacy; for both propositions cannot be true. Thus if one writer lays down the synthetical proposition that caloric expands all bodies, and another lays down the proposition that caloric does not expand all bodies, you know of course that both propositions cannot be true, because they are contradictory. Yet the first author brings numerous examples in proof of his position; the latter too brings examples in proof of his—such as the potter's vessel when subjected to the furnace, the moulded brick when subjected to the heat of the kiln, &c. which contract their dimensions, instead of expanding them, under the influence of caloric. But when you come to examine this matter, you perceive that a part of the substance in the moist clay was water, which expanded and escaped under the action of caloric; so that the substance in the mass is now less than before, and of course requires less space. So the first proposition still stands; the latter is fallacious, and its author is proved to be a superficial observer. These conflicting propositions do you no harm; they afford an excellent exercise for your own mind.

Suppose again, that an author lays down the proposition, that all substances substances gravitate towards the earth, and brings you his numerous

L

examples in proof of it. Another lays down the proposition, that all substances do not gravitate towards the earth, and brings in proof of it his examples; such as vapors, smoke, gases, balloons, feathers, &c., which frequently ascend. Both propositions cannot be true. Where is the error? You have only to remove the buoyant atmosphere, and these light substances instantly fall to the earth. Exhaust any space with an air-pump, . and a feather in it will descend to the earth as rapidly as a piece of lead. Remove the circumambient atmosphere from our globe, and all the vapors, gases and clouds would drop from the skies as quick as a cannon ball, and lie upon the earth's surface as firmly as do the solid rocks. The explanation then is, that the atmosphere is itself a gravitating substance; that it is heavier than the other substances, and for that reason occupies a place nearer the earth. Thus you have satisfied yourself that the former proposition is the true one, that the latter is of course false, and the author of it a superficial philosopher.

Or take an example in moral science. One author lays down the proposition, that all men are depraved, and so prone to evil, that, if left to themselves, they would infallibly sink into utter moral ruin and perdition. Another asserts, that all men are not thus depraved; that many tend to good rather than evil, and that most persons perform

DETECTION OF ERRORS.

more good actions than bad ones.

57

Both proposi

tions cannot be true. Where is the fallacy?

On careful examination, you find that, in every instance where a man is supposed not to be prone to evil, or to perform more good actions than bad ones, either the standard of right moral character is not applied, or the person in question is not left to himself, but is influenced and elevated by a gracious moral culture. In proof of this, you have only to look to those from whom the grace of the gospel is entirely withdrawn, as in pagan lands; where whole nations sink into idolatry, atheism, brutal sensuality, and every form of sin. Take the moral atmosphere of the gospel from mankind, and how soon do they fall utterly away from all love and knowledge of God and of his righteous law! The first proposition is then supported; the latter falls to the ground, and the author of it is proved to be a superficial theologian.

In this way we might proceed, through the wide range of all that is known or taught in the various departments of human knowledge, and show you that the upright and diligent exercise of your own intellect and judgment, will make the various conflicting opinions and doctrines which you may encounter, serve only to impart acumen and vigor to your intellect, and to establish you in the truth.

The third and last objection to attempting to acquire knowledge in the way proposed, is, that young

men devoted to business have not time; and if they had, it would serve to divert their minds from business.

Suppose then that you devote twelve hours from the twenty-four to business. This is probably quite as much as you give to it upon an average through the year. Of the twelve remaining hours, allow eight for sleep, which is the most time any young man should spend in bed, who would enjoy health, long life and an active mind. Of the four remaining hours, allow two for meals, recreation and miscellaneous matters. Thirty minutes for your dinner, and fifteen each for your breakfast and supper, which is more time than students in college occupy at meals and twice as much as Franklin did, will give you one whole hour or two half hours each day for recreation, and still leave two hours for acquiring knowledge; including the time spent in lectures or religious meetings, which should be considered as devoted to intellectual and moral culture. You may thus secure after all necessary abatements, at least an hour and a half each day to be devoted to close personal study. This amounts in a year to four hundred and sixty-eight hours, which, at the rate of eight hours a day in study as much as is usually spent thus by professional students is tantamount to two months,

every year, of exclusive devotion to mental discipline and the acquisition of knowledge.