age of the world, could possibly attain to what would be called even a mediocrity in improvements, and must fall prodigiously short of the eminence to which great numbers now attain. But by means of art we are not only enabled to go far beyond that low mediocrity in every thing, to which nature alone would train mankind, but the whole human species is put into a progressive state, one generation advancing upon another, in a manner that no bounds can be set to the progress. And this progress is not equable, but accelerated, every new improvement opening the way to many others; so that as men a few centuries ago could have no idea of what their posterity are, at this day, we are probably much less able to form an idea of what our posterity will attain to, as many centuries hence.

Every addition that is made to the common stock of art or science is the effect of slow trial and experiment, but what a man attains to by the study and labour of his whole life he may communicate to another in a few days or hours. Nay, the more real knowledge men acquire, in a shorter time may an useful and comprehensive view of it be communicated, so as to enable another person to make farther discoveries because, the greater progress we make in the analysis of nature, the nearer we come to first and simple principles, and in fewer general propositions may the whole be comprised.

But though the teaching of nature is slower than the teaching of art, it is more effectual, because the actual experience of a thing is more sensibly felt, and consequently makes a deeper impression than the mere idea of it. Thus one real wound received in fighting will make a man much more attentive and alert to avoid the like danger for the future, than having the same part touched many times with a foil. And when art has done its utmost, it must be left to nature and experience to confirm and perfect us in the lesson. By hearing a point debated in earnest, as in parliament, and by observing the whole progress of any proposal till it pass into a law, a person will attend more closely to it, and therefore be in the way of gaining a more perfect knowledge of every thing relating to it, especially if he himself be a party concerned, than he could do by hearing the merits of it discussed in college exercises.

As the most effectual discipline of the mind is that of experience, it should, by all means, be called in to the aid of precept and admonition, whenever it can be applied with advantage, that is, in all cases in which there is sufficient time for the effect. Children have no idea of fear, or apprehension of

evil, but in consequence of receiving hurts. In this case their own feelings make them attend to the cause of what they suffer, and put them upon their guard against receiving the like harm for the future; and without this no admonition will ever teach them prudence or caution. Afterwards, indeed, having experienced the benefit of listening to the advice of their friends, but never before, they begin to take it for granted that there is some good reason for their admonitions, and are often governed by them implicitly; but still, if the circumstance of a case be altogether, or in a great measure, new, or not very similar to other cases, in which they have found the benefit of advice, it will seldom be sufficient for the prevention of evil.

Upon these principles it will appear to be a foolish tenderness to guard children and young persons from receiving small hurts, by falls, &c., for they will learn more useful caution from one single hurt, than from all the admonitions in the world. It is necessary, however, to have recourse to admonition, or even absolute restraint, where life or limbs are in danger; because, if the mischief should happen, it will be too late for them to profit by it, as an example for their instruction in future.

The same rule may, with equal justice, be applied to the conduct of the mind. That degree of vanity, &c., which can occasion no very lasting or irremediable evils, had better be left to correct itself, by the actual experience of ridicule and other inconveniences which naturally attend it, than by such an exceedingly strict attention, as should entirely prevent the excesses of such natural passions. For in consequence of having felt nothing of the pungency of shame or disgrace in early life, and in small things, they will be more in danger of incurring it in greater, and so late in life, as that the effects of it shall be irremediable.

Other extravagances of youth, which are not of an immoral nature, had better, in many cases, be connived at, till they, in like manner, correct themselves, than by an officious and unseasonable interposition be so far prevented, as that young persons shall be in more danger of running into similar extravagances, when it will be too late to repair the injury which they may receive from them. Nature has wisely provided that we should not stand in so much need of artificial education, as is sometimes imagined; and true wisdom will not take too much out of the hand of nature.

SECTION II.

Of the Objects of Education, and their Relative Importance.

THE general object of education is evidently to qualify men to appear to advantage in future life, which can only be done by communicating to them such knowledge, and leading them to form such habits, as will be most useful to them hereafter: and in this the whole of their future being, to which their education can be supposed to bear any relation, is to be considered.

If I knew that my child would die when he had attained to the age of five or six years, and that his existence would then terminate, I should certainly make no provision respecting him for any thing beyond that term, but endeavour to make him as happy as I could during the short period in which he could enjoy any thing. I would, for the same reason, provide for him only such gratifications as his infant nature was capable of.

Again, if I knew that he would attain to the age of manhood, but that then his existence would not be prolonged any farther, I should endeavour, as well as I could, to qualify him for acting such a part as would be useful to himself and others in that period, but should never think of extending my plan so far as to enable him to pass a comfortable old age, a term of life to which I knew he never would arrive.

For the same plain reason, a man who believes that the whole period of his own existence, and that of his offspring, is confined to the present life, would act very absurdly if he would train up his children with a view to a future life, except so far as he should think that such a farther, though a chimerical object, might be subservient to his proper conduct in the present life.

These are obvious considerations, which ought to have their weight with all rational beings; and according to them, the mere man of the world must allow, that a Christian, who, as such, believes that himself and his offspring are destined to exist in a future life, and that principles and habits that we form here have a decisive influence on our happiness hereafter, would act irrationally, if he did not use his utmost endeavours to give his children such principles and habits as would secure to them an interest in a future world. Such a regard to the principles of truth, of right, and of virtue, as would lead a man

to be a martyr to them, would be absurd in an unbeliever; because he would sacrifice his all for no real advantage; but it would be most wise, and therefore right, in a Christian, who believes that such a glorious sacrifice, and the disposition of mind that leads to it, would secure him an everlasting recompence in a future state. Moreover, since a Christian regards this life principally as it is subservient to another, which is of infinitely more value, he must consider the duties of religion as the first thing to be attended to by him, and must be taught to disregard all authority that would enjoin upon him a conduct which would be detrimental to his greatest and ultimate interest; because he will gain more by his steadiness in his regard to a higher authority, than he can lose by opposing an inferior power.

The first thing, therefore, that a Christian will naturally inculcate upon his child, as soon as he is capable of receiving such impressions, is the knowledge of his Maker, and a steady principle of obedience to him; the idea of his living under the constant inspection and government of an invisible Being, who will raise him from the dead to an immortal life, and who will reward and punish him hereafter according to his character and actions here.

On these plain principles, I hesitate not to assert, as a Christian, that religion is the first rational object of education. Whatever be the fate of my children in this transitory world, about which I hope I am as solicitous as I ought to be, I would, if possible, secure a happy meeting with them in a future and everlasting life. I can well enough bear their reproaches for not enabling them to attain to worldly honours and distinctions; but to have been in any measure accessary, by my neglect, to their final perdition, would be the occasion of such reproach and blame, as would be absolutely insupportable.

If we would form an estimate of other objects of pursuit according to their importance, it will be evident that those which are necessary for subsistence are of the first consequence, because life must be sustained in order to any course of conduct. Those persons, therefore, who have no other means of subsistence, must be instructed in such arts as will enable them to support themselves to the most advantage. General rules respecting such plans of life will be given hereafter.

Supposing a man's circumstances to be such, as that he has no occasion to attend to this consideration with respect to his children, being able to provide for their subsistence and reputable appearance in the world, independent of their own in

dustry, the only thing to be attended to is to train them up to such pursuits as will qualify them to be most happy in themselves, and most useful to others; though, considering the instability of all human affairs, it should seem prudent, in most cases, that every person be taught some art by which he may be able to maintain himself in case of a reverse of fortune.

Now the first thing to be attended to by every person of large landed property, and who, as is usual, lives upon part of his own estate, is the cultivation of it in the most perfect and ornamental manner. This, without being more laborious than shall be perfectly agreeable to a man's self, will supply him with a constant motive for exercise and employment, without which it is not in the constitution of our natures that any person should enjoy good health or spirits; and without this, life is so far from being of any value, that it is a burden.

The high and beautiful culture of the earth is also a very good object for the exercise of a man's judgment and taste, and a natural subject of laudable pride, the effects of it being conspicuous in the neighbourhood, to all visitors, and even to travellers, who easily know when they are near the residence of a man of fortune, taste, and spirit.

This employment is adapted to every person of fortune without distinction, requiring no extraordinary genius or ability. Of scientifical pursuits, I have no scruple to say, that the most liberal, the most honourable, the happiest, and what will probably be the most successful employment for a person of fortune, is the study of nature, including the two branches of it, natural history and natural philosophy; and, therefore, that to this great object a principal attention should be given in the education of every person who can support himself without any profession, and who has the necessary means of applying to these pursuits. And this is far from being inconsistent with any other study or pursuit that may be thought proper for his rank and station in life. A very few plain considerations will be decisive in favour of this conclusion.

The proper study of any class of beings is, certainly, those objects and those laws by which themselves are most affected, and on their acquaintance with which their well-being principally depends. Now all the arts of human life, from the exercise of which is derived every thing that tends to the security and happiness of mankind, depend upon a knowledge of those powers of nature with which we are conversant; and the only possible way of increasing the conveniences of human life, of guarding against the inconveniences to which we are