Knowledge, and to receive it. If therefore Inftruction be neglected, Conversation will grow trifling; if perverted, dangerous. Still Acquaintance with the World, however corrupted, may be an ufeful Part of Education; but then it must be the laft. It gives a beautiful Polish: but of this the best prepared Mind will be the most fufceptible. It teaches many Things: but good or bad, according as the Learner is qualified to diftinguish. He, whom improved good Senfe hath enabled to obferve upon common Practice, will extract Wisdom and Virtue from the Vices and Follies of Mankind. But fuch as are ignorant, and capable only of imitating, will of course admire the worst of what they fee; and be the more effectually ruined, the more they aim to be accomplished. It is therefore a mercilefs Thing, to throw out poor Creatures, unprincipled in what is right, to shift for themfelves where fo much Wrong is to be learnt.

Regular Cultivation of the Understanding then is what good Education begins with. The earliest Branch of this, Acquaintance with useful Languages, unlocks the Treasures of ancient Learning, and makes the Improvements of every Age and Climate our own. Then the politer Parts of Literature most agreeably open the Faculties, and form the Taste of young Perfons; adorn our Difcourfe and endear our Company, in riper Years; give a Grace to Wisdom and Virtue; relieve

the

At

the Fatigue of our bufy Hours, and elegantly fill up the Leisure of our vacant ones. the fame time the Art of juft Reasoning opportunely comes in, to curb the Licence of Imagination, and direct its Force; to fix the Foundations of Science; afcertain the Degrees of Probability, and unveil fpecious Error. With this Guide we proceed fecurely. Knowledge of Nature opens the Universe to our View; enables us to judge worthily of the Conftitution of Things; fecures us from the Weakness of vulgar Superftitions; and contributes, in many ways, to the Health and Security, the Convenience and Pleasure of human Life. If from hence we go on to furvey Mankind; a Contemplation of their different States in different Ages, and especially of their ancient Regulations and Laws, the publick Wisdom of brave and great Nations, will furnish Variety of useful Reflexions to the Mind often teaching us to improve our own Condition, often to be happy in it.

It must be obvious, how rational an Entertainment these Things are; and how useful Materials they furnish, to ripen and perfect that Prudence and good Senfe, which not only carries us through the Bufinefs of Life, but gives Relish and Stability to the Pleasures of it. If then Knowledge ought to be attained, the Way to it ought to be made eafy; by removing Difficulties, cautioning against Miftakes, and leading forwards in a right Method. Above

В 4

Above all, Application ought to be fecured, by the Authority of a prudent Inftructor; and Emulation excited, by a Number of Fellowlearners.

But if Education ftop here, it hath only given Abilities and Powers, the Direction of which to right or wrong Purposes is greatly uncertain ftill. He that knows not the proper Ufe of his own Being; what is Man and whereto ferveth he, what is his Good and what is his Evil*; may eafily employ his other Knowledge fo, as to be much the worfe for it. This Inquiry then is the important one. Various Methods of conducting Life prefent themselves; contradictory Inclinations demand to be gratified: the Conflict is painful; the End of it may be more fo: which Way is right, and which fhall we take? Now there is a Science, that can direct us here: can shew us an inward Principle, endued with native Authority to govern all the reft; Obedience to which gives a fteady Aim and Selfapprobation to our Conduct, bestows on us the trueft Satisfactions of Life, and delivers us from its foreft Evils. Nor are Morals only the Source of private Happiness, but the great Foundation of mutual Security, the only one of Efteem and Friendship amongst Men. A Perfon of true Goodness, though otherwise of fmall Accomplishments, will always make an amiable Figure in Society, and be a valuable

* Ecclus xviii. 8.

Part

Part of it: whereas, without a virtuous Heart, the fuperior Abilities of the great Man will only render him a more extensive Mischief; and the deceitful Agreeableness of the gay Man qualify him to mislead, betray, and ruin, more entirely, thofe with whom he converfes. Thus where-ever Wickedness increases, will Mifery increase alfo; till the End be univerfal Confufion. For though a Conftitution, finking under Vice, may preferve for fome time the florid Look of Health; yet inward Strength, and lafting Vigour, are what nothing but Virtue, publick and private, can give to any People. This is that true Wisdom, in whofe right Hand is Length of Days; and in her Left, Riches and Honour *.

Now the Foundations of Virtue are indeed laid by Nature, both in the Reason and Affections of Mankind, though fallen: but Reason

so often inattentive, and Affections are fo eafily depraved, that without further Care, thofe moral Principles, which make the best Part of our inward Frame, will in moft Men be greatly obfcured, and in fome, to all Appearance, quite effaced. And, were even thofe of righter Minds left each to form their private System, Tenderness for their own Failings, or Prejudice for thofe of the World, would often lead them into imperfect Notions and wrong Practice. One indifpenfable Branch then of liberal Education is an accurate Inftitution in

Prov. iii. 16.

this important Science: to pull off the Dif guifes which Vice affects to wear, and place the Confequences of it in a juft Light; to point out the lefs obvious Advantages of Virtue, and fhew its Restraints to end in real Freedom; to represent the strict Connexions of its feveral Parts, and make strong the Proof, that Knowledge of Wickedness is not Wisdom; neither at any time the Counfel of Sinners Prudence *.

And when should the Science of Life be taught, but in the Beginning of Life; before evil Habits are added to original Depravity: whilst the natural Regard to Truth and Right, the only inward Restraint of incautious Youth, remains comparatively uncorrupt; and the Seeds of Sin lie yet fomewhat loose on the Surface of the Mind; much harder to be cleared away, when once they have taken Root, and twisted themselves ftrongly about the Heart. This therefore is the favourable Opportunity, in which Authority and Reafon must exert at once their joint Force. For Difcipline without Inftruction is mere Tyranny; and Inftruction without Discipline, little better than useless Talk. Things owned to be fit and good are neglected, because disagreeable; Things evidently hurtful pursued for prefent Pleasure. Here Authority comes in to the Aid of Reafon; inforces virtuous Application; restrains vicious Indulgences; tempers the Warmth of Youth; prepares us for the future Subordinations of

* Ecclus xix. 22.