ought chiefly to be minded—The great error in modern education is, that it consumes all the best years of youth for learning useful, real knowledge, in teaching them nothing but words—What progress may be made very early in useful sciences, without neglecting the learned languages—A turn towards verbal criticism how pernicious to youth, called by providence to apply themselves early to higher studies, p. 240.
Grammar, which, tho’ the first, is the most difficult part of rhetoric, cannot be understood till youth have minds very well furnished with various knowledge, and have been well practised in reading good authors—How the Greeks and Romans studied their own languages, p. 244.
There is time enough to teach all the learned or useful languages, without neglecting the more substantial parts of education—Of a right choice of books, even in teaching words or languages, p. 246.
Reflexions from the ancients, confirmed by the experience of several moderns, upon the importance of right education—Upon punishments and rewards—Praise and blame, reproofs and admonitions—Of good example in masters—Of the arts of engaging youth to the love of knowledge and study, p. 249.
The chief thing is, that the master take proper methods of gaining the affections of his pupils—How this may be done—Encourage their curiosity—Take fit opportunities of engaging their attention—Diversify study—Make it easy and pleasant—These observations, taken from ancient writers; and confirmed by Mr. de Fenelon, Mr. Nicol, and Mr. Rollin, as likewise by our Milton and Locke, p. 274.
Some reflexions to confirm Mr. Milton’s opinion about teaching logic and rhetoric, p. 277.
Examples to confirm what hath been said—Plato’s account of the education of princes among the ancient Persians—Xenophon’s account of the Persian education—The education in the schools of Apollonia, whither Julius Cesar sent Octavius to be formed, and where Mecenas likewise was bred, p. 278.
An Account of the finishing part of Cicero’s education, and its happy effects—When he went to travel—The design of travelling, p. 282.
A letter of Pliny upon study, from which masters may learn useful hints for improving their pupils in eloquence and stile, p. 291.
Of the liberal, manly exercises that ought to be joined with teaching—The design and use of the exercises, not only to give health, vigour and grace to the body, but strength and activity to the mind—Observations of Plato upon the different effects of the softer studies, and the rougher exercises, and the necessity of uniting them in education, p. 293.
Children ought to have recreations, but care ought to be taken of their choice of them, and their behaviour in them—Let them be inured to act generously; or let due pains be taken to give them a liberal cast of mind, and a graceful manner of doing every thing—Of good-breeding, and wherein it consists, and early care about it—The necessity of good example in this case particularly—Of dancing, p. 296.
Reflexions by Mr. Simon upon the urbanity or politeness of the Romans, and their care about it in education, p. 306.
Chapter IV
The true philosophy, and the proper methods of teaching it more fully described; where the Socratic method of teaching, and instruction by fables, parables, or allegories, are considered.
An apology for the minute detail the author was obliged to enter into in the preceding chapter—The character of the true philosophy, which alone can produce good and useful citizens, from Tacitus—from Lucan—from Socrates—from Cicero—How the latter refutes the selfish narrow-minded philosophy of Epicurus, p. 315.
A definition of the true philosophy which ought to be the main scope of education—The history of nature and the history of mankind the chief subjects of education—How masters ought to proceed in teaching this philosophy regularly, by beginning with natural philosophy, and laying open the wise and good final causes nature pursues in all her works—How pleasant and engaging this study is, p. 318.
But let not philosophy stop here, but proceed to the consideration of the human mind—The transition from the one philosophy to the other is easy and natural; they make in reality but one science, p. 320.
Natural philosophers censured for leaving out final causes in their lessons upon physics, and not proceeding to the moral conclusions to which a just view of nature’s wisdom, harmony and goodness naturally leads—The happy effect of true Theism upon the mind—Virtue not compleat without piety—And moral rules of conduct cannot have their due, their full force, unless they be considered as laws of our Creator, who loves virtue and will reward it, p. 323.
What perfect providence must mean—Frequent occasions will occur in teaching the philosophy of nature, and developing the human mind, of taking off all seeming difficulties or objections against providence—Virtue the best possession—Efforts to acquire and improve in moral perfection and happiness never prove abortive—External goods not partially distributed, but purchased according to the general law of industry—The absurdity of supposing virtuous industry alone to be successful—This life, our entrance upon being, and a very proper school of education and culture for various virtues—Hence it is that human life is so chequered—But it is to be succeeded by a state of rewards and punishments, in which men will be placed according to their improvements and deserts—How useful and comfortable this belief is, p. 326.
But general lessons upon virtue are not sufficient—Education must be particular, in order to prepare for the various duties and offices of life—Now reading history with pupils will afford proper examples for explaining all the springs of action in the human breast, all the human powers and passions, and all their improvements and virtues—All the ruling passions and distinguishing characters of men—All the different consequences of actions—All the various relations of human life, and all the duties belonging to them—All the corruptions of mankind, and all the snares and temptations of the world—All the rules of private conduct—And all the rules of conduct in public life—The laws of nature and nations relative to public affairs and independent sovereignties—The progress and connexion of human affairs from the beginning of the world—All the truths which the Bishop of Meaux, Mr. Rollin, and others, have shewn us to be the lessons of history, p. 329.
When it is proper to read Justinian’s institutes with young people, and practise them in examining a body of particular laws by the principles of equity—And when to read with them Grotius, Puffendorf, or other writers on the laws of nations—History will prepare for this kind of reading, by giving opportunity of discoursing upon every subject in morals—And ’tis better to take occasion to discourse on moral truths from examples, than to give formal lessons upon morals, to confirm which examples will seem to be haul’d in and warped to particular purposes—The advantages of this education in retirement as well as in active life, p. 336.
’Tis impossible, in a discourse of this kind, to point out all the important truths history read in order will furnish occasions of illustrating and enforcing—It will give occasion to explain all the various kinds of civil government, and the best ends of civil laws and policies—And to shew the fatal consequences of luxury to states—The reflexion of Scipio upon the fall of Carthage—His education, and its happy effects, p. 339.
It is such education only that can qualify youth for public service—Every science requires previous acquaintance with the history of mankind—Moral philosophy requires it—The primary philosophy requires it—The most useful part of logic, which is, the nature of moral evidence, may be best taught in reading history, by examining into the evidence of particular facts—Logic, considered as a review of the connexion and unity of the sciences, supposes acquaintance with history, and with all the particular sciences, p. 345.
In fine, without such instruction in natural and moral knowledge as qualifies youth for a proper prosecution of these studies by themselves, education, whatever it does, neglects its most useful purpose—We have not left out religion, because we have considered it, as the principal end of instruction in the order, harmony, and wisdom of nature, to lead youth to the love of the Creator, and to a sense of his will concerning our conduct—Now a just notion of God, and of human duties, will prepare and dispose for the reception of the