life. And this is not done by bare instruction; but by that, together with admonishing them frequently, as occasion offers: restraining them from what is evil, and exercising them in what is good. Thus the precept of the apostle concerning this matter is, to " bring up children in the nurture and admonition of the Lord," Eph. vi. 4, as it were by way of distinction from acquainting them merely with the principles of Christianity, as you would with any common theory. Though education were nothing more than informing children of some truths of importance to them, relating to religion and common life, yet there would be great reason for it, notwithstanding the frivolous objections concerning the danger of giving them prejudices. But when we consider, that such information itself is really the least part of it, and that it consists in endeavouring to put them into right dispositions of mind, and right habits of living, in every relation and every capacity; this consideration shows such objections to be quite absurd; since it shows them to be objections against doing a thing of the utmost importance at the natural opportunity of our doing it, childhood and youth; and which is indeed, properly speaking, our only one. For when they are grown up to maturity, they are out of our hands, and must be left to themselves. The natural authority on one side ceases, and the deference on the other. God forbid, that it should be impossible for men to recollect themselves, and reform at an advanced age: but it is in no sort in the power of others to gain upon them, to turn them away from what is wrong, and enforce upon them what is right, at that season of their lives, in the manner we might have done in their childhood.
Doubtless, religion requires instruction, for it is founded in knowledge and belief of some truths; and so is common prudence in the management of our temporal affairs: yet neither of them consists in the knowledge or belief even of these fundamental truths; but in our being brought by
