comfort in them, and promise the world some mighty things from youths of such a glorious spirit. If children are intended for holy orders, we set before them some eminent orator, whose fine preaching has made him the admiration of the age, and carried him through all the dignities and preferments of the church. We encourage them to have these honours in their eye, and to expect the reward of their studies from them.-If the youth is intended for a trade, we bid him look at all the rich men of the same trade, and consider how many now are carried about in their stately coaches, who began in the same low degree as he now does. We awaken his ambition, and endeavour to give his mind a right turn, by often telling him how very rich such and such a tradesman died.-If he is to be a lawyer, then we set great counsellors, lords, judges, chancellors, before his eyes. We tell him what great fees, and great applause attend fine pleading. We exhort him to take fire at these things, to raise a spirit of emulation in himself, and to be content with nothing less than the highest honours of the long robe.-That this is the nature of our best education, is too plain to need any proof; and I believe there are few parents, but would be glad to see these instructions daily given to their children." Is there any foundation for these opinions?— Were the motives which influenced the young men of Greece and of Rome in the acquisition of knowledge different from those by which the young men of England are actuated? and, supposing this difference to exist, is the Love of Excellence or the Love of Excelling the best motive for the formation of a noble minda? "How shall our reason be guided that it may be right;—that it be not a blind guide, but direct us to the place where the star appears, and point to the very house where the babe lieth?" a See note 2 A at the end of this Tract, p. 172. |