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But there is a great difference between a short, occasional, and useful digression, and a wide rambling from the subject by following the impulse of a luxuriant fancy. A judicious taste can hardly excuse the latter, though it may be content the author should gather a few flowers out of the common road, provided he soon returns into it again.

Which brings to my mind another thing, which, I am sure, I have great reason to crave the reader's patience and pardon for, (the best end I know of prefaces) and that is, the free use I have made of some of the ancient Heathen writers in my marginal, quotations, which, I own, looks like an ostentation of reading, which I always abhorred. But it was conversing with those authors that first turned my thoughts to this subject. And the good sense I met with in most of their aphorisms and sentiments, gave me

* In order that the present edition of this valuable work may be better suited to the taste and capacities of very young persons, for whom, chiefly, it appears to be designed, the quotations, here alluded to, are omitted.

an esteem for them; which made it difficult for me to resist the temptation of transcribing seve ral of them, which I thought pertinent to the matter in hand. But, after all, I am ashamed to see what an old-fashioned figure they make in the margin. However, if the reader thinks they will too much interrupt the course of the subject, he may entirely omit them: though by that means, he will perhaps lose the benefit of some of the finest sentiments in the book.

I remember a modern writer I have very lately read, is grievously offended with Mr. Addison for so much as mentioning the name of Plato, and presuming, 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 ostentation of learning, which deserves the severest rebuke;" and, perhaps, a more severe one was never given upon so small a provocation. From gentlemen of so refined and very nice a taste, I can expect no mercy. But the public is to judge, whether this be not as culpable and nauseous an affectation as the

contrary one, which prevailed so much in the last century.

One great view I had in mine eye when I put these thoughts together, was the benefit of youth, and especially those of them that are students and candidates for the sacred ministry; for which they will find no science more immediately necessary (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 subordinate, and ought to be subservient. For, certain it is, the great end of philosophy, both natural and moral, is to know ourselves, and to know God. "The highest learning is to be wise, and the greatest wisdom is to be good;" as Marcus Antoninus somewhere observes.

It has often occurred to my mind, in digesting my thoughts upon this subject, what a pity it is that this most useful science should be so generally neglected in the modern methods of education? and that preceptors and tutors, both in public and private seminaries of learning, should forget, that the forming the manners is more ne

cessary to a finished education than furnishing the minds of youth. Socrates thought so, who made all his philosophy subservient to morality; and took more pains to rectify the tempers, than replenish the understanding, of his pupils; and looked upon all knowledge as useless speculation, that was not brought to this end, to make the person a wiser or a better man. And, without doubt, if, in the academy, the youth has once happily learned the great art of managing his temper, governing his passions, and guarding his foibles, he will find a more solid advantage from it after life, than he could expect from the best acquaintance with all the systems of ancient and modern philosophy.

It was a very just and sensible answer which Agesilaus, the Spartan king, returned to one who asked him, "What that was in which youth ought principally to be instructed ?" He replied, "That which they will have most need to practise when they are men." Were this single 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 ordinarily is. For, as Dr. Fuller ob

What is there which

serves, "that pains we take in books or arts, which treat of things remote from the use of life, is but a busy idleness." And, what is there in life which youth will have more frequent occasion to practice than this? they afterwards more regret the want of? What is there in which they want a greater help and assistance than the right government of their passions and prejudices? And what more proper season to receive those assistances, and to lay a foundation for this difficult, but very important science, than the early part of youth?

"It may be said, "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 easily be done;" but if it be not effectual then (as it very seldom is), there is the more necessity for it afterwards. But 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 learning at the expence of his morals, is the worse for his educa