instead of supplying those sound and salutary principles that are the only basis of a just and pious education, prepares the way for atheism, and consequently for every species of vice and disorder *,

After these few general observations, we shall now proceed to some particular topics, in order to show how much the cause of virtue depends on a right education.

It is a well-known observation of Bacon, that a smattering in philosophy disposes men to atheism. I wish I could add, upon as good grounds, with the same illustrious author, that depth in philosophy brings them back again to religion; for though there is doubtless a relationship in all truth, and the pure light of nature can never be at variance with the light of revelation, yet when it is considered how little of the former can now be discerned by us, and how little wè are inclined to improve it, I think it must be acknowledged, that men may be so extremely philosophical, even upon the principles of Bacon, that it may be necessary to call off their attention from physics to morals, and in some sense from heaven to earth; from speculations on the structure and laws of the universe, however solidly conducted, to a serious contemplation of human life, and the relation it bears to the life to come.

Those who resolve the whole of the human character into edutation as its sole canse, must consegnently resolve in the same manner all that is virtues or vicious in that character. This large philosophical analysis we have already rejected. On the other hand, there are many whose views of education are much too limited. Some appear to consider it merely as an instruction for the body; of no use except to add grace to the person, and to fashion the exterior manners, or, at most, to cultivate those talents whose object is to gratify the eye or the ear; and which, when estimated highest, may be deemed rather agreeable than serviceable: while others, who conceive of it more justly, as intended to enlarge the understanding and to form the judgment in relation to useful arts and sciences, and the business of life, seldom regard it in its most important light, as a discipline to form the heart to religion and virtue.

This undoubtedly, as we have more than once intimated, should be its princi

pal design; and, when duly prosecuted, the endeavour will not often be in vain. Moral causes produce their effects as well as natural, though not always so fully, or with equal certainty. It is therefore highly important to employ them at a season when they meet with the least resistance; before the mind, besides its native ignorance, opposes its acquired prejudices; and before the passions have gathered strength to defeat all the power of reason. It is particularly important early to inculcate the principles of justice, a virtue which, taken in its extent, comprises every other; implying a disposition to render to all their due, honour to whom honour, fear to whom fear, tribute to whom tribute, custom to whom custom, to God the things which are God's, and to man whatever the relation we bear towards him requires at our hands. As, therefore, this virtue is of such large comprehension, and as there is no moral idea which is more easily conceived and admitted, it

ought to be a primary object of education to impress it deeply and distinctly.

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A child, after the first dawn of reason, soon becomes sensible of what is due from others to himself, and thence occasion may be taken to instruct him in what is due from himself to others. Should his playfellow strip him of his coat, for no better reason than because he had strength to do it, or should wantonly deprive him of any innocent gratification, or from envy or malignity endeavour to lessen him in the opinion of his teachers or school-fellows, he would naturally resent such a conduct, and resent it chiefly on account of its injustice. Whence, from his own feelings, he might be taught to respect the rights of his little companions, to be tender of their happiness and good name, and in general, that he ought to treat others as he should think it reasonable for himself to be treated in similar circumstances. And when he was once brought to perceive the equity

of this great law of moral conduct, it might be enforced upon him by a consideration of the divine displeasure, and by an actual experience of the disapprobation of his superiors, upon every act of violation. Under such a discipline, he could hardly fail to grow up into an honest man and a good citizen, according to the ordinary estimate of those characters in the world, And since we find the contrary characters are so often to be met with in every class of society, there is great reason to infer some gross error or negligence in our domestic pedagogies and academical institutions. Here indeed a reform is devoutly to be wished, and might justly be expected, as it requires only a more attentive regard to moral causes, and their proper application,

But the influence of education is not confined to the present world, nor to that imperfect virtue which is sufficient to render a man respectable to his fellow-citizens; it extends also to the world to come, and may be happily productive of