because a fuller view of our scope may be necessary to engage severals whom it greatly concerns, to read so large a treatise upon a subject every one is too apt to think himself sufficiently master of:—Or rather, because the true end of education, and the properest methods of pursuing that end cannot be better described, or more warmly and strongly enforced in so narrow a compass, I shall here insert a Letter from a Person of eminent learning, taste and virtue, (in answer to one wherein I had desired to know his sentiments concerning education, and but barely hinted my design of revising some observations I had been led to on that subject by experience, joined with reading, in order to publish them) that briefly chalks out the same manner of liberal education which it is the design of these discourses to illustrate and recommend. In reality ’twas the exact agreement of this Gentleman’s sentiments with those I had long entertained concerning this momentuous affair, that fully emboldened me to submit them to the publick judgment.—And there are few living names that would more forcibly, or more universally call up attention, or give greater weight and authority to any performance, were it not better to avoid all appearance of endeavouring to prepossess readers, and to give up every opinion delivered here to the freest, the severest trial.—But ’tis reason alone, and not authorities, that ought to determine a reader’s judgment and assent in matters of science.—And therefore, let it be just suggested here in general, that no author of the most established fame is quoted in these discourses, to overawe by his venerable name, but merely because his reasonings appear to us solid and conclusive; and we think it highly criminal in an Author, to purloin to himself the honour that belongs to another. The ancient fable of the Jay strutting in borrowed feathers, elegantly points out both the guilt and the danger of that sort of pilfering.
A LETTER, &c.
Dear Sir,
When I received your obliging letter, I was confined to my chamber by a fever, and had not spirits, or an opportunity to thank you for it. Nothing certainly can be of more service to mankind than a right method of educating the youth; and I should be glad to hear —— —— to give an example of the great advantage it would be to the rising age and to our nation.
When the publick schools were established, the knowledge of Latin was thought learning; and he that had a tolerable skill in two or three languages, tho’ his mind was not enlightened by any real knowledge, was a profound scholar. But it is not so at present; and people confess, that men may have obtained a perfection in these, and yet continue deeply ignorant. The Greek education was of another kind. Their children at first were initiated into some parts of mathematicks, to learn in their years of docility and attention, an habit of reasoning; and open their views by some of those practical arts which depended on that science. They then advanced to their graphicks, writing and designing: They accustomed their eye to the truths of proportion, and led it into a taste of sculpture and architecture, by pointing out to its admiration the noble performances which they saw all around them. Next they learn’d musick; which did not then poorly mean the doctrine of inarticulate sounds, but all the powers of harmony in their language, all the magic of numbers and of rythm, the simplicity and force of composition in their various kinds of writing, as well as how to assist verses by instruments and notes, or by the mimickry of action and dancing, or the melody of singing, in a manner that heightned the force of sentiments and poetry, and did not bury and stifle the sense under sweet sounds, as Heliogabalus did his guests, under roses and jasmines. Under this branch they comprehended even the rhetorick of their own tongue; and studied to write it more accurately than we do Latin and Greek. But where is English taught at present? Who thinks it of use to study correctly that language which he is to use every day in his life, be his station ever so high or ever so insignificant. It is in this the nobility and gentry defend their country, and serve their prince in parliament; in this the lawyers plead, the divines instruct, and all ranks of people write their letters and transact all their affairs; and yet who thinks it worth his learning to write this even accurately, not to say politely? Every one is suffered to form his stile by chance; to imitate the first wretched model which falls in his way, before he knows what is faulty, or can relish the beauties of a just simplicity. Few think their children qualified for a trade, till they have been whipt at a Latin school for five or six years, to learn a little of that which they are obliged to forget, when in those years right education would have improv’d their minds, and taught them to acquire habits of writing their own language easily under right direction; and this would have been useful to them as long as they lived.
During their learning these three, the Greek children were refreshed and amused by their Gymnastick art, which could not be learned too early, or continued too long. It comprehended every exercise which could give strength and agility, grace and firmness in their motions, and a manly intrepidity of behaviour in every circumstance of life. When the minds and bodies of the youth were perfected in these, they were carried to philosophy, to learn what they were, whence they were, and for what end: to learn wherein their own happiness, and their merit towards each other consisted: what would make them dear to their friends, and adored by their country: to do justice, and to love mercy. And if, alas! their bad religion had not betray’d them to neglect to instruct them in the proper humility to the Creator and Governor of the universe, nothing could have been more worthy and compleat. Had they taught them every morning to have offered up a hymn like Adam’s, in transport of gratitude and contentment,
These are thy glorious works, Parent of good,
Almighty, thine this universal frame,
Thus wond’rous fair, thyself how wond’rous then!
&c.———
Hail, universal Lord! be bounteous still,
And give us only good.——3
Reason could have added no more, and all further improvements must have been deferred till the world had received new light from the Gospel. Tho’ in this particular Greece was deficient, Persia seems to have enjoyed the blessing, if we may credit Plato, by the authority and laws of Zardush. The education of the old Persians, as described by Xenophon, which afterwards was perfected by the religious institutions of Zoroastre, seems to have been the noblest method which had ever been established in the world; as that monarchy (which was originally of a King governing by laws) was, on the whole, the wisest government then on the earth, excepting one only, resembling ours sufficiently: I wish our education equally resembled theirs. They took care to educate the heart as well as the understanding: but who thinks of the strange task at present! I once saw a picture, or a basso-relievo, in which Minerva was teaching Cupid to read, and a satyr pointing and laughing at the idle labour. But yet I think the most impetuous of passions may be guided by wisdom, and educated to decency and self-denial; to a detestation of selfish indulgences, when they conduce to the misery of others, and to a love for all the generous feelings which belong to the human heart. But this must be begun early, pursued prudently and steadily, and supported by principles of rational honour, and truly God-like religion, not learn’d by rote, but by evidence and degrees, which shall exalt the soul to an affection rather than dread of the supreme Lord of all things, and to a conviction that his laws lead us both to happiness here and hereafter; and that all his restraints are from indulgences which would make ourselves or our neighbours wretched. The final causes seen, on the slightest view of nature, will inspire unprejudiced minds with an evidence that will not only give light but transport. History will soon teach them into what corruptions and idolatry, into what errors man was fallen, which sanctify superstition, and dishonour not only God but human nature; which turn the attention from virtue, to rest in all the Proteus-ingenuities of religious flattery; and by teaching us this, shews the infinite goodness of God in so loving the world, as to give his only Son, to purchase a peculiar people, and by his doctrines, institutions and motives, enable them to do good works: and hence, by degrees, you may teach them the excellency and use of revelation, and all the sublime indisputable truths of genuine Christianity.—That all who can, or think they can choose, by their own search and enquiries, the best means of making themselves
