With respect to that part of education which may consist of knowledge as it is literary or philosophical, I conceive it might be attended with advantage to carry it to a greater extent than has hitherto been practised in the society, but particularly the latter.  Nothing is so delightful to youth as experimental philosophy, by which they see the causes of things unfolded to their view.  No science takes their attention more, or inclines them, in the farther pursuit of it, to be satisfied with home.  And yet I doubt whether this branch of learning be not almost wholly neglected in the Quaker schools.  The education which is received in the society, as it consists of the two kinds of knowledge described, is not, in my apprehension, carried far enough, so as to suit the peculiar situation of the children of the rich.  These are they, who are most in danger.  These are they, who, having the prospect of wealth before them, have the prospect of being able to procure destructive pleasures.  These are they, who, having the prospect of independence, do not fear the opinion of the world or the loss of reputation in it, like those, who have their livelihood to obtain by their own industry.  Now it should be the particular object of the education of these, as indeed it should be of all rich persons, so to instruct them, that, while they are obliged to live in the world, they may be enabled to live out of it, or deny it; so that, when seated amidst its corrupt opinions, amusements, and fashions, they should estimate them as below their notice, and as utterly unworthy of their countenance and support.

I should be sorry if, in holding up this species of education to a farther encouragement, as a preservative of the morals of the children of rich parents amidst the various temptations of life, I were to be thought to endeavour to take away in any degree the necessity of the influence of the Holy Spirit on the mind of man, or to deny that this Spirit ought not to be resorted to as the first and best guide, both by rich and poor, during their pilgrimage upon earth.  For who can teach us best to deny the world?  Who can teach us best to estimate its pursuits?  Who can instruct us best to resist its temptations?  To the Divine Being then we are first to look up, as to him who can be the best author of all our good, and the surest averter of all our evils, who can apply the best remedy to the imperfections of our nature, and who, while he leads us in safety, can lead us into the way of truth.  But when we consider how many are inattentive, on account of the cares, and pleasures, and fashions, and prejudices, and customs of the world, to the secret notices of his grace, I cannot help considering that we may be allowed to have secondary and subordinate helps to our virtue.  As the discipline of the Quaker society may produce and preserve a certain purity of life, so may a literary and philosophical education operate to the same end.  Such an education is