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fome of the antient Heathen writers in my quotations by way of notes; this, I confefs, feems like an oftentation of reading, which I always abhorred. But it was converfing with thofe authors that first turned my thoughts to this fubject; and the good fenfe I obferved in most of their aphorifins and fentiments, procured my esteem, and made the temptation of tranfcribing feveral irresistible, when I thought them pertinent to the matter in hand. However, if the reader thinks they will too much interrupt the courfe of the fubject, he may entirely omit them: tho' by that means he will perhaps lofe the benefit of fome of the finest sentiments in the book.

I remember a modern writer, who is grievously offended with Mr. Addifon for fo much as mentioning the name of Plato, and for prefuming, in one of his Spectators, to deliver his notions of humour in a kind of allegory, after the manner of that Greek author; which he calls a formal method of trifling, introduced under a deep oftentation of learning, which deferves the fevereft rebuke (a): and perhaps a more fevere one was never given upon so small a provocation. From gentlemen of fo refined and delicate a tafte

(a) See Introduction to an Effay towards fixing the true ftandard of wit, &c. pag. 20, 21,

tafte I can expect no mercy. But the public is to judge, whether this be not as culpable as the contrary affectation, which prevailed fo much in the last century.

One great view, when I put these thoughts together, was the benefit of youth, and especially those who are ftudents and candidates for the facred miniftry; for which they will find no science more immediately neceffary (next to a good acquaintance with the word of GOD) than that which is recommended to them in the following treatise; to which every branch of human literature is fulordinate, and ought to be fubfervient. For certain it is, the great end of philosophy, both natural and moral, is to know ourfelves, and to know GOD. The highest learning is to be wife, and the greatest wisdom is to be good; as Marcus Antoninus fomewhere obferves.

It has often occurred to me, in digefting my thoughts upon this fubject, what a pity it is that this moft useful fcience fhould be fo generally neglected in the modern methods of education; and that preceptors and tutors, both in public and private feminaries of learning, fhould forget that forming the manners is more neceffary to a finished education than furnifhing the minds of youth. Socrates, who made all his philofophy fubfervient to morali

ty,

ty, (b), was of this fentiment; and took more pains to rectify the tempers, than to replenish the understandings of his pupils: he looked upon all knowledge as ufelefs fpeculation, that was not brought to this end, to make us wifer and better men. And, without doubt, if in the academy the youth have once happily learned the great art of managing his temper, governing his paffions, and guarding his foibles, he will find a more folid advantage from it in after-life, than he could expect from the best acquaintance with all the systems of ancient and modern philofophy.

It was a very juft and fenfible answer, which Agefilaus, the Spartan king, returned to one who asked him, What it was in which youth ought principally to be inftructed? He replied, that, which they have moft need to practife when they are men (c).

Were

this fingle rule but carefully attended to in the method of education, it might probably be conducted in a manner much more to the advantage of our youth than it is at present. Dr. Fuller observes, that pains we take in books or arts, which treat of things remote from the use of life,

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(b) Totam philofophiam revocavit ad mores. Sen. Epift. 72.

(c) See Plutarch's Laconic apothegms under the word Agefilaus,

is but a bufy idleness (d). And what is there in life which youth will have more frequent occafion to practice than this? What is there which they afterwards more regret the want of? What is there in which they want more direction and as, fiftance, than the right government of their paffions and prejudices? And what more proper season to receive those affistances, and to lay a foundation for this difficult but very important science, than the early part of youth ?

It may be faid, it is properly the office and care of parents to watch over • and correct the tempers of their children

in the first years of their infancy, when • it may easiest be done.' But if it be not done effectually then, (as it very seldom is) there is the more neceffity for it afterwards. The truth is, it is the proper office and care of all who have the charge of youth, and ought to be looked upon as the most important and necessary part of education.

It was the observation of a great divine and reformer, that he who acquires his learning at the expence of his morals is the worfe for his education (e). And we may add, that

(d) Rule of Life, pag. 82.

he

(e) Qui proficit in literis et deficit in moribus, non proficit fed deficit. Oecolampadius. See Hift. of Pop. Vol. ii. p. 337.

he who does not improve his temper, together with his understanding, is not much the better for it. For he ought to meafure his progrefs in fcience by the improvement of his morals; and remember that he is no further a learned man than he is a wife and good man; and that he cannot be a philofopher until he be a Chriftian (f).

But whence is it that moral philofophy, which was fo carefully cultivated in the ancient academy, fhould be forced, in the modern, to give place to natural, that was originally defigned to be fubfervient to it? Which is to exalt the handmaid into the

place of the mistress (g). This (g). This appears

not only a prepofterous, but a pernicious method of inftitution. For as the mind takes a turn of thought in future life, fuitable to the tincture it hath received

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(f) Te in fcientiâ profeciffe credas quantum in moribus fueris emendatior; eo ufque doc&tum, in quantum bonum: ita philofophum, ut Chriftianum. Præf. ad Nem.

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(g) Things were coming to this pass so early as Seneca's time, who laments that plain and open truth was turned into a dark and intricate fcience. Philosophy (fays he) is turned intor philology; and that thro' the fault both of Mafters and Scholars; the one teach to dif pute, not to live; and the other come to them to mend their wits, not their manners.-Whereas philofophy is nothing else but a rule of life. Quid autem philofophia, nifi vite lex eft?'

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