which, in connexion with the proper exercise of a healthy mind, will necessarily lead to general illumination. A knowledge of the world, therefore, as I propose to use the expression, must consequently mean, a knowledge of such facts as the general habits of society develope.
This is universally allowed to be a dangerous knowledge, because it cannot be acquired without the risk of being frequently deceived by the false aspect which society assumes, and the still greater risk of having our moral being too deeply absorbed in the interest and excitement which the study itself affords. No one can obtain a knowledge of the world, by being a mere spectator. It is, therefore, safer and happier to leave this study until the judgment is more matured, and the habits and principles more formed—or rather I should say, to leave it as a study altogether. Time and experience teach us all it is necessary to know on this subject; and even duty urges us forward on the theatre of life, when little enough prepared for the temptations and the conflicts we must there encounter. By absolute necessity, then, we acquire as much knowledge of the world as any rational being needs desire, and that is just sufficient to enable us to judge of the consequences of certain principles, or modes of action, as they operate upon the well-being of individuals, and of society at large. Destitute of this degree of worldly knowledge, we must ever be liable to make the most serious mistakes in applying the principle of benevolence, in forming our estimate of the moral condition of mankind, as well as in regulating our scale of social and relative duty.
A general knowledge of the political and social state of the country in which we live, and indeed of all countries, is of great importance, not only to men, but to women. Nor let my fair readers be startled when I speak of the political state of countries. You have been accustomed to
