which are further confirmed from other considerations, where rewards and punishments are treated of, p. 208.
Hence it appears, that education must begin very early, otherwise it will be but weeding or cleansing-work, with further observations from Mr. Locke on this head, p. 212.
Our Saviour’s parable of the sower applied to illustrate the necessity of preparing young minds for receiving instruction by previous moral culture and discipline, early begun and steadily pursued—Some general rules with regard to this culture, p. 221.
Reflexions upon the choice of preceptors or tutors, two letters of Pliny the younger on this subject, p. 233.
The exact care of the ancient Greeks and Romans about the first habits of their youth—A short account of the first part of Cicero’s education—The neglect of education in modern times censured, p. 226.
But since bad habits are nursed, or at least are suffered to grow up without controul, ’tis worth while to enquire if there be any methods of curing or reforming them.—Horace assures us there is, but it is a painful and difficult art—The first step is to gain the patience of hearing counsel—Reflexions of Mr. Locke on some diseases of the mind, and their cures—Upon cowardice or timorousness—Upon listless carelesness and sauntering, one of the worst of habits—Gentle admonitions, soft irony, shame and praise, are the proper handles for reforming and amending youth by, p. 228.
But if all other methods fail, corporal punishments must be applied; these ought to be used only to correct obstinate vices; the necessity of employing them for that effect: This subject to be more fully handled in the next chapter. p. 238.
Chapter III
Of teaching languages; and of the exercises and their uses; together with some observations of the ancients upon punishments and reproofs confirmed by examples.
Mr. Locke’s Sentiments about teaching languages confirmed—Of the proper time and way of teaching grammar—Of all grammars, that of our own language, 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
