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Life; conducts us safe through the unseen Dangers of our most dangerous Time; and then by gentle Degrees withdraws its Influence, as the Power of Self-government grows up. Where Want of this Care leaves young Persons too foon in the worst of Hands, their own; it is dreadful to see, into what irretrievable Miseries they plunge, in the very Beginning of their Course. And therefore, the more Liberty they are afterwards to enjoy; the more prudent, though not stricter, Restraint they should be under at first; and entered by flow Steps into the World at large, with all poffible Cautions given them of the Hazards they are going upon, and (God knows) have little Reason to be eager for,

But the most serious Part of Education is wanting still: the Part which leads us, by the Esteem of moral Excellence, to honour and love that Being, in whom the Perfection of it dwells; and extends our inward Sense of Duty, suggested first by the low and short-lived Relations between us and our Fellow-creatures, to the highest poffible and eternal Object of it, the Creator and Ruler of this Universe. He, by whose Pleasure we are, from whose Favour all that we enjoy and hope for comes, according to whose Determination our whole Existence shall be happy or miferable, is not furely one with whom we are unconcerned. And, however a base Nature may value itself on the impotent Affectation of flighting God; every

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every worthy Mind will delight to express that Veneration, and pay that Obedience, which are due to Him, who is the Lord of all : due by every strongest Claim, whether unassisted Reafon discover the general Laws of his moral Kingdom; or infinite Wisdom, the best Judge of our Circumstances, condescend to adapt to them further Obligations. It is indeed the Sense of our living under His Government and Care, that makes our Condition of Being defireable. Religion, filling the Mind with that Object which it naturally seeks, a fovereign Protector, infinitely wife and good, effectually excludes all fuperftitious Terrors; and, far from depressing the tenderest Spirit, exalts us into every Thought and every Hope, that is great and noble. Turbulence of Paffions, and Obstinacy of Self-will, these are the Things, that tear and weaken the Soul: Reverence of God, by awing them into Composure, strengthens every inward Principle that ought to be strong; and if it prunes the Luxuriances, promotes by so doing the Vigour of the Mind. Religion comprehends at once every Motive, both of Virtue and of private Intereft, that can either direct or fupport the Heart in every Part of Conduct; joins in perpetual Union our Duty and our Happiness; and makes the universal Scheme of Things confiftent, beau tiful, and good,

Surely then, Principles of such a Tendency ought to have an early and diligent Cultivation

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în every Breast; but theirs especially, whose Rank or Profession will make it of the most publick Consequence. They, who object against this Care, as instilling Prejudices, should confider, that Virtue, Honour, Decency, are Prejudices just of the fame Sort; and think what would follow, were Men to enter upon Life free from the Bias of any one good Quality. But in Truth, God himself, not Man, hath planted these just Prepossessions in the Heart: and all that Education does, is to favour their Growth. Religion, and the Evidences for it, may indeed be unfairly represented by its Teachers: and what Part of Knowledge may not? But are only the Teachers of Religion capable of misrepresenting it? Hath not every vicious Man as strong a Motive to incline him against it, as even those maintained by it have, to incline them in its Favour? Hath not Fondness of Novelty, and Affectation of superior Sense and Learning, as great Influence on some Persons, as Credulity can have on others? Do we not everyDay see Men determine positively against Religion, who are known never once to have thought of it in earneft; and attack it by all the unfair Arts in the World, whilst they themselves are declaiming against fuch Arts? Do we not fee them even triumph in the Thought of its being false, though the everlasting Happiness of every good Man depends upon its Truth? And are these the worthy Spirits, to whose Tutoring young Persons are to be delivered over

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in their native Ignorance, for Fear of Preju dices? Or is it not on all Accounts wife and fit, that the Mind, whilst untainted with evil Communication or Vice, should have the most important of all Truths confirmed to it by proper Arguments; and be formed to the right and happy Temper, of chearful Obedience to the greatest and best of Beings, the Father and God of our Lives *..

Since therefore Instruction of Youth in Religion, Virtue, and Knowledge, appears at-tended with so many Advantages; it follows,

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II. That all Persons concerned should endeavour, with united Care, in their several Stations, that these Advantages may be effectually obtained; especially in the Places dedicated to that Purpose.

The publick Care, in this Respect, we must ever gratefully own, continued through a long Succeffion of our Princes; and flourishing still in its Height, under the Administration of a King, zealous for the Happiness of his People, and refolute to maintain all the Rights of all his Subjects. Next to whose assured and experienced Protection we cannot but gracioufly acknowledge the gracious Munificence of his Royal Confort; therefore bountiful to Religion and Learning, because she most intimately knows their Value, and most affectionately esteems them.

Secure then of the publick Favour to whatever is connected with the publick Good; we have only Their Attention to follicit who are personally interested: Parents, or whoever supply their Place; the Conductors of Education; and, the young Persons to be educated.

To you, who are Parents, Nature itself hath given a tender Concern for your Childrens Welfare, as your own; and reminds you justly, that, as you have brought them into the Dangers of Life, your Business it is to provide, that they get well through them. Now the only Provision commonly attended to, of Wealth and Honours, can never produce Happiness; unless the Mind, on which all depends, be taught to enjoy them properly. Fortune, without this, will but lead them to more abandoned Sallies of Extravagance; and Rank expose them to more publick Censure. Education then is the great Care, with which you are entrusted; scarce more for their Sakes than your own. You may be negligent of your Son's Instruction: but it is on you, as well as himself, that his Ignorance and Contemptibleness will bring both Reproach and Inconvenience. You may be regardless of his Morals: but you may be the Person, who will at last the most severely feel his Want of them. You may be indifferent about his Religion: but remember, Dutifulness to you is one great Precept of Religion: and all the rest promote such Habits,

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