they ought to be instructed and exercised in what will render them useful to society, secure them from the present evils they are in danger of incurring, and procure them that satisfaction which lies within the reach of human prudence, show likewise that they ought to be instructed and exercised in what is suitable to the highest relations in which we stand, and the most important capacity in which we can be considered,-in that temper of mind and course of behaviour which will secure them from their chief evil, and bring them to their chief good: besides that religion is the principal security of men's acting a right part in society, and even in respect to their own temporal happiness, all things duly considered.

It is true, indeed, children may be taught superstition under the notion of religion; and it is true also that under the notion of prudence they may be educated in great mistakes as to the nature of real interest and good respecting the present world. But this is no more a reason for not educating them according to the best of our judgment, than our knowing how very liable we all are to err in other cases is a reason why we should not, in those other cases, act according to the best of our judgment.

It being then of the greatest importance that children should be thus educated, the providing schools to give this education to such of them as would not otherwise have it has the appearance, at least at first sight, of deserving a place amongst the very best of good works. One would be backward, methinks, in entertaining prejudices against it; and very forward, if one had any, to lay them aside upon being shown that they were groundless. Let us consider the whole state of

the case.

For though this will lead us some little compass, yet I choose to do it; and the rather, because there are people who speak of charity-schools as a newinvented scheme, and therefore to be looked upon with I know not what suspicion: whereas it will appear that the scheme of charity-schools, even the part of it which is most looked upon in this light, teaching the children letters and accounts, is no otherwise new than as the occasion for it is so.

Formerly, not only the education of poor children, but also their maintenance, with that of the other poor, were left to voluntary charities. But great changes of different sorts happening over the nation, and charity becoming more cold, or the poor more numerous, it was found necessary to make some legal provision for them. This might, much more properly than charityschools, be called a new scheme. For, without question, the education of poor children was all along taken care of by voluntary charities, more or less; but obliging us by law to maintain the poor was new in the reign of Queen Elizabeth. Yet because a change of circumstances made it necessary, its novelty was no reason against it. Now, in that legal provision for the maintenance of the poor, poor children must doubtless have had a part in common with grown people. But this could never be sufficient for children, because their case always requires more than mere maintenance; it requires that they be educated in some proper manner. Wherever there are poor who want to be maintained by charity, there must be poor children, who, besides this, want to be educated by charity. And whenever there began to be need of legal provision for the maintenance of the poor, there must immediately have been need also

of some particular legal provision in behalf of poor children for their education; this not being included in what we call their maintenance. And many whose parents are able to maintain them, and do so, may yet be utterly neglected as to their education. But possibly it might not at first be attended to, that the case of poor children was thus a case by itself, which required its own particular provision. Certainly it would not appear to the generality so urgent a one as the want of food and raiment; and it might be necessary that a burden so entirely new, as that of a poor-tax was at the time I am speaking of, should be as light as possible. Thus the legal provision for the poor was first settled without any particular consideration of that additional want in the case of children; as it still remains with scarce any alteration in this respect. In the meantime, as the poor still increased, or charity still lessened, many poor children were left exposed, not to perish for want of food, but to grow up in society, and learn everything that is evil, and nothing that is good in it; and when they were grown up, greatly at a loss in what honest way to provide for themselves, if they could be supposed inclined to it. And larger numbers, whose case was not so bad as this, yet were very far from having due care taken of their education. And the evil went on increasing till it was grown to such a degree as to be quite out of the compass of separate charities to remedy. At length some excellent persons, who were united in a society for carrying on almost every good work, took into consideration the neglected case I have been representing; and first of all, as I understand it, set up

Society for Promoting Christian Knowledge.

charity-schools, or however promoted them as far as their abilities and influence could extend. Their design was not in any sort to remove poor children out of the rank in which they were born, but, keeping them in it, to give them the assistance which their circumstances plainly called for, by educating them in the principles of religion, as well as civil life; and likewise making some sort of provision for their maintenance: under which last I include clothing them, giving them such learning, if it is to be called by that name, as may qualify them for some common employment, and placing them out to it as they grow up. These two general designs coincide in many respects, and cannot be separated. For teaching the children to read, though I have ranked it under the latter, equally belongs to both and without some advantages of the latter sort poor people would not send their children to our charity-schools; nor could the poorest of all be admitted into any schools without some charitable provision of clothing. And care is taken that it be such as cannot but be a restraint upon the children. And if this, or any part of their education, gives them any little vanity, as hath been poorly objected, whilst they are children, it is scarce possible but that it will have even a quite contrary effect when they are grown up, and ever after remind them of their rank. Yet still we find it is apprehended that what they have been may set them above it.

But why should people be so extremely apprehensive of the danger that poor persons will make a perverse use of every the least advantage, even the being able to read, whilst they do not appear at all apprehensive of the like danger for themselves or their own children, in respect of riches or power, how much soever; though

the danger of perverting these advantages is surely as great, and the perversion itself of much greater and worse consequence? And by what odd reverse of things has it happened, that such as pretend to be distinguished for the love of liberty should be the only persons who plead for keeping down the poor, as one may speak; for keeping them more inferior in this respect, and, which must be the consequence, in other respects, than they were in times past? For, till within a century or two, all ranks were nearly upon a level as to the learning in question. The art of printing appears to have been providentially reserved till these latter ages, and then providentially brought into use, as what was to be instrumental for the future in carrying on the appointed course of things. The alterations which this art has even already made in the face of the world are not inconsiderable. By means of it, whether immediately or remotely, the means of carrying on business are in other respects improved; "knowledge has been increased," and some sort of literature has become general. And if this be a blessing, we ought to let the poor, in their degree, share it with us. The present state of things and course of Providence plainly lead us to do so. And if we do not, it is certain, how little soever it be attended to, that they will be upon a greater disadvantage, on many accounts, especially in populous places, than they were in the dark ages: for they will be more ignorant, comparatively with the people about them, than they were then; and the ordinary affairs of the world are now put in a way which requires that they should have some knowledge of letters, which was not

*Daniel xii. 4.