that subject. It may be sufficient, in the meanwhile, to shew what is required in education. In what is called a state of nature, man is ignorant, rude, and mischievous. This, indeed, has been denied. Some fanciful writers on human nature have attempted to shew that the savage is a noble and simple being, and that he is vicious only when brought in contact with civilisation. Such theories, however, meet with no credit. They proceed on a misconception of what man really is, when his faculties are unimproved by the amenities of refined life and the virtues instilled by Christianity; and they could have been entertained only by confounding civilisation with the vices by which it is unhappily contaminated. It needs but a limited acquaintance with human nature to be fully convinced of the fact, that man, in a state of ignorance, or but very imperfectly enlightened, is usually unable to keep his animal propensities in check, and allowing himself to be governed by the lowest tastes and desires, is selfish, passionate, unreasonable, intractable. His knowledge is confined to a few ordinary matters about him; his present wants only concern him; his pleasures are limited and usually degrading in character; though in external appearance a well-formed person, strong and active, he is in some respects not much elevated above the brute creation. The remarkable feature in his conduct is, that he acts mainly from momentary impulse. Like one of the lower animals, which takes no heed of what is to be its condition to-morrow, or next week, or next year, he consumes at once all he can get hold of, saves nothing, never reflects on consequences.

Looking around you in a populous neighbourhood, you will probably see many such men-some perhaps not quite so bad, but others as ignorant and abject as it is possible to be in the midst of a civilised community. The extreme disadvantage of this condition is, that it is unimprovable, hopeless. Ignorant at his outset in life, and constantly employed in meeting the

exigencies of living, a man remains ignorant, in which state he cannot properly improve his circumstances, or rise above the dead level in which he happens to be placed. Hence the great number of individuals you see pursuing a life of ceaseless and cheerless toil, and who seem undesirous of being ever in any way better than they are. Hence, also, the number of criminals and disorderly persons, who, letting loose their passions, and indifferent to consequences, prey on society, and become amenable to the visitations of the law. An ignorant man is in a situation of great peril. Reasoning imperfectly, even if not under the dominion of impulse, he is easily led astray by designing companions; he suffers himself to be influenced by prejudice; forming opinions on no proper grounds, he believes as true any nonsense he hears reported; and so labouring under the most erroneous impressions, pursues in all likelihood an indifferent, perhaps a positively mischievous, career.

Early education is the preventive of these hapless results. Every kind of instruction which is of an improving tendency, forms a part of what is in this respect so desirable. Much may be learned by listening to the conversation of intelligent persons; and in the family home the best habits may be acquired, the best affections cultivated. Some, taking a limited view of the subject, imagine that education is confined to the elementary instruction given at school-as in reading and writing. These arts are only instruments of education, not education itself; and much more is wanted. Reading is the art of comprehending the printed or written symbols of words, and writing is the art of inscribing these symbols on paper or any other material. But a man may possess these acquirements, and yet for any good purpose be ignorant. If he makes not a suitable use of his qualifications-if he fails to make them the basis on which to raise a structure of intelligence-of what avail are they? Ability to read, however, is of immense consequence.

Without it, we are for ever confined to a narrow range in gathering knowledge, whether secular or spiritual. We can know nothing more than what we hear or see; much must be taken on trust. Reading opens up an entirely new field. We are brought into companionship with books; and books are the records of thought from the earliest ages of civilisation. With a proper choice of books, therefore, along with a taste for reading, we are admitted to the society of the great men of preceding generations as well as of the present day. The history of long past events, descriptions of distant countries, explanations of the order of nature, experiences in matters of social concern, directions for guidance under a thousand varying difficulties in life-all are unfolded in a judicious course of reading.

To actually educate or improve the mind, reading must be accompanied with reflection, according to our abilities; and further, the different faculties require to be exercised in relation to their appropriate objects. All persons are not gifted by nature with precisely the same capacities; and accordingly, even with the utmost exertion, all cannot achieve the same results by study. But much may be done to enlighten and cultivate minds of only a moderate capacity, provided there be an earnest desire to improve; and it will be subsequently shewn, that by a course of reasonably persevering study, youths of average natural parts have attained high intellectual distinction.

By this persevering process of study, is meant the constant and judicious exercise of those observing and reflecting powers, which in youth are in that pliant condition that admits of the most beneficial culture. Our whole being, mental and physical, is subject to the great law, that exercise increases power. Just as the frequent use of a muscle in our arm enlarges and strengthens that muscle, so is any faculty of the mind increased in power by being frequently used. Accustom yourself to

observe nicely the forms of objects, and you will acquire greater and readier power of distinguishing niceties of form: and so on with every other intellectual power. That such is the effect of the use or exercise of a faculty, is proved negatively as well as positively. The human being, as already observed, whose faculties have never been exercised, is unable to form a correct judgment, because the power to do so has never been called into play. Such is the case with many of the mental faculties in barbarous nations; such is the case in the lower and neglected departments of society in civilised countries. A person of uncultivated mind looks at a beautiful landscape, but he does not perceive its beauty; and if we try to enlighten him, we can scarcely make him comprehend our meaning. It is true, his eyes see, but the sensations of sight have no response in the mental operations. The special power which recognises and appreciates beauty in form and colour, has unfortunately not been cultivated. Perhaps the mind of the individual in this condition has in some other respects not been neglected. A man may be acute in business, he may be a good mechanic, a person of generally respectable acquirements, yet if any special faculty is left untutored, it cannot be expected that he should exhibit any proficiency in matters which are the province of this faculty.

Viewing the mind as a combination of faculties, you will observe that each requires to be brought into action in regard to its own special object. It will not do to exercise our intellectual perception of language alone, in order to enable us to think. The exercise of any single faculty goes but little, if any way, to improve the rest. For the education of the judgment, you must be accustomed to trace cause and effect. For the education of our perception of the beautiful, we must have the objects in which that faculty delights frequently made the subject of consideration. That our comparing powers may be improved, we must be accustomed to critically observe

differences and detect resemblances; and so on. By a proper understanding of what is thus required, you will comprehend the meaning of education-of what really you are called on to do and submit to in the way of intellectual advancement.

By a limited course of school instruction, it is not expected that you can do more than put yourself on the path towards mental improvement. All will depend on what you may effect afterwards; but only by great exertion and in favourable circumstances can the want of a liberal education in youth be compensated. If it therefore be your good-fortune to enjoy the opportunities for mental culture, presented by a lengthened attendance at well-conducted educational establishments, how great should be your thankfulness-how diligent should be your efforts! For, let it be remarked, that going through a routine of the most liberal instruction, at school or college, will be of little practical efficacy, unless the mind be alert in receiving the benefits which it is the purpose of education to communicate. In point of fact, large numbers of youths never seem to have a clear perception of the necessity for study. To the deep concern of parents and teachers, they heedlessly misspend precious years, never to be recalled, and enter the world with minds no further advanced, and with no greater a stock of knowledge, than those whose school advantages were of the most slender kind. The consequences are such as are daily observable-the sons of parents in a humble rank in life, by dint of self-culture, shooting far ahead of youths cradled in luxury, and on whose so-called education large sums of money have been lavished.

The training of the faculties is promoted by the acquisition of certain kinds of knowledge at school. Schooling, therefore, has two objects in view-to store and to strengthen the mind. The amount of knowledge received at school may not be great; it may be technical, not very practical. But that is of comparatively little consequence. The great thing desired by