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231 under the notion of religion; and it is true also, that, under the notion of prudence, they may he educated in great mistakes as to the nature of real interest and good respecting the present world. But this is no more a reason for not educating them according to the best of our judgment, than our knowing how very liable we all are to err in other cases, is a reason why we should not, in those other cases, act according to the best of our judgment. It being then of the greatest importance that children should be thus educated, the providing schools to give this education to such of them as would not otherwise have it, has the appearance, at least at first sight, of deserving a place amongst the very best of good works. One would be backward, methinks, in entertaining prejudices against it: and very forward, if one had any, to lay them aside, upon being shown that they were groundless. Let us consider the whole state of the case. For though this will lead us some little compass, yet I choose to do it: and the rather, because there are people who speak of charity-schools as a new invented scheme, and therefore to be looked upon with I know not what suspicion. Whereas it will appear, that the scheme of charity-schools, even the part of it which is most looked upon in this light, teaching the children letters and accounts, is no otherwise new than as the occasion for it is so.

Formerly, not only the education of poor children, but also their maintenance, with that of the other poor, were left to voluntary charities. But great changes of different sorts happening over the nation, and charity becoming more cold, or the poor more numerous, it was found necessary to make some legal provision for them. This might, much more properly than charity-schools, be called a new scheme. For, without question, the education of poor children was all along taken care of, by voluntary charities more or less: but obliging us by law to maintain the poor, was new in the reign of Queen Elizabeth. Yet, because a