into incessant and endless temptations. They have comparatively few good examples to go by; for the rules that are applauded by some are derided by others, and held in obloquy. How then are youth to act, or to know the truth of what is best for their interest or happiness, unless some general principles could be laid down and reduced to practice, as rules for their conduct in life? This might be done in theory, but they would be of little avail unless they were extended to practice, and observed by all classes and ranks of society; for there cannot be one law for the rich and another for the poor that will be obeyed patiently.

Give the poor the same laws, rules, and justice, as the great, and they will be perfectly content, if they see their superiors obey and observe them, but not otherwise. It therefore comes to this, that although the higher classes of society may require more embellishments, yet the essential parts of education, which particularly relate to morality and religion, must be equally extended to all, to the rich and the poor, and to both sexes, or the state of society can never be much improved. It must also begin early in life, for when the character is once formed, it is difficult, though not impossible, to be corrected or amended. It will be a noble prospect for society if a system of education upon these principles should ever be fully established and carried into effect. It will cure two important evils, the ignorance of the poor, and the vanity of

the rich, which are the great injuries and obstacles to the happiness of mankind individually, and to society in general.

One truth is clear, which is, that nothing is more dangerous than to subject youth to all kinds of teachers. This has been acknowledged from all antiquity, and remains as a standing truth, by conviction and experience, to the present moment. For if we would wish to improve the mind as well as the body, it requires a science superior to that which simply provides pleasures or food. The latter, though deemed of the first necessity, is a feeble science to some, and of the greatest difficulty to others. It requires much study for the poor, and very little labour and attention for the rich and independent. On this account, the poor have more to study than the rich, for their condition to be improved, and their minds to be equally cultivated, and consequently they cannot be so proficient in the superfluous or refined part of education, nor is it necessary for them; but the school of adversity is oftentimes the best; and that science or essential part of education which supplies food for the mind is alike to all, and is not to be purchased or obtained but by the labour and ability of the possessor. In this all ranks are equal, provided they learn of the same masters, for each must undergo the same toil and labour to become proficient; but if the soul of knowledge and truth be poisoned in the mind of the pupil, or if the teacher does not under

stand the true principle of education, but cuts and carves it into parts which have no connection with each other, it will become a confused mass, or hollow jargon, of empty sounds and grating discord, and the mind and actions of the pupil will never be in harmony. Therefore, the principles of youth depend upon the choice of their masters; and he who unfortunately hits upon an improper teacher, had better all his life time have remained ignorant and without knowledge, let him be poor or rich, for his knowledge will always savour of the source from which it is derived.

"That man," said Laches, the Athenian, "is the only excellent musician, who makes a perfect harmony, not with musical instruments, but with the sum total of his life, and whose actions suit with his words; not according to the Lydian, Phrygian, or Ionian tones, but according to the Dorian tone, which is the only one that deserves the name of Grecian harmony*."

Education embraces all the harmonies; but Aristotle says, all the world is agreed that the Doric tone of harmony is most manly and smooth, and a sort of medium between the others, on which account it is more proper and fit for children. Plato absolutely condemns the Lydian and Ionian tones.

* The Grecians had four tones, which they called harmonies: The Lydian was doleful and proper for lamentations; the Phrygian was vehement and fit to raise the passions; the Ionian was effeminate and soft; and the Dorian was manly, noble, firm, sublime, and smooth.

But it is necessary that women should have education as well as men, or female children as well as boys, otherwise society can never be much improved. It is therefore desirable to apply, at least, the Ionian tone in education, in order to soften the more violent and harsh effects of the others, before society can be modulated into a mild and perfect tone of harmony. The education of former ages is not suited to the present times. Education among the ancients was only studied for one class of people; the rest were slaves and women, on whom they bestowed little or no education in general, and whose business only was to obey and serve the will and pleasure of their masters.

"Knowledge," says Socrates, "is always the same, and judges equally of what is past, what is present, and what is to come; as if men were sensible of their defects, they never view them in themselves but always in others." This shows that example in life is always more attended to than precept. To possess wisdom, we should always begin collecting it whilst we are young, or as early as possible; for it comes by slow degrees, and sometimes is dearly purchased when it is too late to be of service. Wisdom, also, does not always increase with our years, nor is it solely the consequence of age, for our days roll on and are always increasing; but wisdom sometimes stops, and is often laid by and neglected, therefore we should always lay up a good store when it is in our power.

"The success of every school," as Bishop Watson observes, "depends upon the ability and industry of the master;" but this requires still more explanation. It is also necessary that education should be generally and alike established upon fixed and solid, as well as perfect, principles. The teacher should know what he has to teach, and should not only know the principles of education, but should feel as well as possess and practice those principles in all their purity. He should have an interest and desire as well as the talent to instruct youth, or he will never instruct them properly, or be a good teacher. His will then be a most honourable, useful, and happy profession, and cannot be too much revered or rewarded; for if reverence and gratitude be due to any being upon earth, it must be to the man who has contributed to the cultivation of our minds, and given us such habits of thinking and acting as shall best conduct us through life, and enable us to make a good end. The gratitude we owe to such a man should fix an indelible impression upon our memories. Bishop Watson confesses that he had formed his character and principles upon studying thoroughly the works of Locke, King on the Origin of Evil, Puffendorf, &c.; but his principles might have been very different had he studied other masters with the same avidity and attention. It is, therefore, necessary to be careful as to what books we read, and who we select for our teachers.