of cold and want put an end to his innocent being; or, if he lives, he probably lives only to further sufferings, with a decrepit body, and a mind uninformed by any thing but what it could gather from scenes of low debauchery.

Thus accomplished, he continues the only business he is acquainted with, the business of begging; or, if he has been trained by his preceptress to the more expeditious way of procuring money, the science of stealing, what should deter him from putting it in practice? His mind was never tinctured with the precepts of justice or religion. He never knew the sense of shame or honesty, or any other moral restraint and the fear of human punishment will operate very feebly, when opposed by the importunities of want, and when life is possessed of nothing to make it worth his preserving. Thus, in a series of vice and wretchedness, passes his whole life, a misery to himself, and a prejudice to the community in which he had the misfortune to be born.

This picture you may possibly think an uncommon one; would to God it were more so than it is! but if it be drawn from truth, it may now be said with equal propriety, as it was of old, that the destruction of the poor is their poverty.

Whatever institution, then, is set on foot to prevent these unhappy consequences of indigence, it merits the highest praise; and, as it tends to the benefit of the community, it has a right to the encouragement not only of individuals, but of the state.

And here I cannot forbear to observe, that, in my opinion, all has not been done that might be done towards this useful end. In an ancient republic, famous for the wisdom of its policy, the children of the poor were taken under the protection of the state, and instructed in those arts to which their genius seemed adapted, or their inclinations led them. If Sparta could do this and profit by it, surely Britain has it in her power. For, as a mercantile nation, that must always be possessed of a large naval force, she has much more employment for her youth than ever Sparta had; and as she is possessed of very extensive dominions, many of which are uncultivated, she ought to encourage every motive to the increase of population. Add to this, that she has a variety of manufactures, in several branches of which children may be employed from the first dawn of reason, and taught to earn their bread by their manual labour.

But, to leave these considerations to the

wisdom and benevolence of the legislature, let us, according to the abilities that God has given us, labour to prevent those distresses, and that destruction, to which the poor are exposed. Let us not merely act the part of idle declaimers, nor content ourselves with being acute speculatists, or ingenious schemers; for one virtue in the heart is preferable to a thousand in the head.

But even the heart too is apt to deceive itself; and while it contains the seeds of many latent virtues, finds some way or other to prevent them from ripening into use. If we find that we are not destitute of general wishes for human happiness; if we applaud the charity of the benevolent, and the hospitality of the liberal; if we join in condemning the niggard hand of the selfish, or the sordid heart of avaricious wealth, we conclude that we are friends to the common welfare; and while we plead the cause of virtue, number ourselves among her votaries, though we never bear one offering to her temple. This foible, I am afraid, may be too generally prevalent; and there are few perhaps, who, after a candid attention to their own consciences, may not say, "this has more than once been the case "with us." But, to prevent the delusions of this self-deceiving heart, surely nothing more

is necessary than to detect them: when the gate of truth is once discovered, what have we to do but to enter in: to behold her fair beauty, and to visit her temple!

is

To be charitable, is a province of virtue that open to all. We ought, indeed, to esteem it a peculiar happiness that the Author of our salvation has made the practical virtues so easy and so obvious; but, at the same time, we should remember, that, in proportion as they are easy, the omission of them will be criminal, and that our escape will be the more difficult, if we have neglected to do what might so readily have been done.

If the thing be maturely considered, there is scarce any excuse to be made for the neglect of charitable contribution; for as all, who are not themselves objects of charity, have it in their power, so the duty is equally incumbent on all. But it frequently happens that people of moderate fortunes recommend it to the wealthy, and the wealthy, to be even with them, leave it to the care of people of moderate fortunes. The former think themselves exempted from a duty which seems more particularly to belong to the opulent; and the lat ter, wrapped up in the security of independent affluence, think that the cares of virtue, like all others, may be left to those who were born:

to labour. The mistake is very unfortunate on both sides: and both will find at last, to their mortification, that neither riches can place us above the social duties of life, nor the want of them below them. The rich man shall perceive that he was mistaken, when he thought wealth his strong hold; and he, who supposed himself excused from charity, by being comparatively poor, shall find, that his poverty was not his virtue.

With respect to the institution of charity schools in particular, and the encouragement that they deserve, it may be expected that I should advance some arguments; and, indeed, many might be advanced; but so much has upon all occasions been said in their behalf, and so little against them, that it may be justly thought superfluous; for, whatever will admit of the most arguments in its favour, certainly wants them the least. As to all that has been urged against them by the author of the Fable of the Bees, it is mere ingenious sophistry, the stale method of exposing all the foibles to which any institution is liable, and passing, with sacred silence, over every thing that is valuable or excellent in it. Such sophists deserve not to be answered, but with the contempt they deserve they ought to be mentioned.