_First_, education is a religious and social duty.[91] It is exceedingly interesting to notice that he looks upon education as in the first place a governmental function, _if the governments of this world were influenced by true wisdom, they would make the proper education of youth their first and special care_;[92] but since governments have neglected to do this, it occurs to him that it is a service for which Quakers are remarkably well fitted. It is a service for which the wage is very small and which secures no return of special social favors for the laborer. But they, being a quiet people, not wishing to gain great wealth or to shine in social positions, can find their sphere of activity in the education of the youthful members of society. [Sidenote: Children represent “capital”; they must be educated] _Second_, a special care in the education of the poor is urged.[93] This should become the duty and secure the interest of the well-to-do public spirited man, for if the upper class does not safeguard it, they cannot be educated. The poor child represents so much unimproved property, the owner being unable to improve it, which, if taken over by philanthropists, may become of some consequence to himself and perform great services for society at large. Such a movement would, besides being a great aid to the poor and uneducated, be also a worthy occupation for those who at present have nothing but time and money to spend. It would help them to realize that there is something real in the world, something greater than wealth and broader than religious denominations. The heart of Benezet knew no bounds; in his philanthropy he included all classes. _Third_, a definite stand is made for higher standards for teachers. I do not know how it is amongst you, but here any person of tolerable morals, who can read and write, is esteemed sufficiently qualified for a schoolmaster; when indeed, the best and wisest men are but sufficient for so weighty a charge.[94]