SECTION VI. Rules of Prudence. ALL children should have some instruction given them in the conduct of human life, some necessary rules of prudence, by which they may regulate the management of their own affairs, and their behaviour towards their fellow-creatures. Where all other sorts of knowledge are conferred upon children, if this be wanting they make but a contemptible figure in the world, and plunge themselves into many inconveniencies. Some of these rules of prudence are of a general nature, and necessary at all times, and upon all occasions: others are more particular, and are proper to be used according to the various occurrences of life. If I were to enquire what are the foundations of human prudence, I should rank them under these three heads: 1. A knowledge of ourselves. Here every one should be taught to consider within himself, What is my temper and natural inclinations? what are my most powerful appetites, and my prevailing passions? what are my chief talents and capacities, if I have any at all? what are the weaknesses and follies to which I am most liable, especially in the days of youth? what are the temptations and dangers which attend me? what are my circumstances in the world? and what my various relations to mankind round about me? what are my constant, and what my occasional duties? what are the inward or outward advantages that attend me, or the disadvantages under which I labour? A wise and just survey of all these things, and keeping them always in mind, will be of unspeakable use to us in the conduct of life, that we may set our chief guard upon our weak side, and where our greatest dangers lie; that we may employ our talents aright, and seize all advantages to improve them for the best purpose, and proceed in the shortest way to piety, usefulness, and peace. 2. The knowledge of mankind is also necessary to acquire prudence. And here young persons should not only be taught what is the general nature and capacity, the virtues, and the vices, and the follies of mankind; but they should be informed also, or at least should be taught to observe more particularly, what are the peculiar tempers, appetites, passions, powers, good and evil qualities, of the persons with whom they have most to do in the world, that they may learn to behave wisely with regard to others, and that they may make a proper improvement of all the brighter and darker characters which they observe amongst men, both for their own advantage and for the benefit of their fellow-creatures. This may have a happy influence to lead them to avoid the vices and follies which have plunged others into mischief, to imitate the virtues of those who have behaved well in life, and to secure themselves from many dangers and miseries, as well as to paint the weaknesses and sorrows of mankind, and afford them a willing and cheerful relief. 3. The knowledge of the things of the world, and the various affairs of human life, must be included as one of the chief foundations of prudence. It would be endless to run over particulars of this kind; but, in a special manner, young persons should apply themselves to know those things which most nearly concern them, and which have the most immediate relation to their own business and duty, to their own interest and welfare: and it is a valuable part of wisdom to neglect other things, and not to waste our time and spirits in them when they stand in any competition with our proper and most important work, whether we consider ourselves as men or as Christians. Solomon tells us, Eccles. iii. 1, 17, and viii, 5, 6. There is both time and judgment for every work, and for every purpose under the heaven; and that a wise man's heart discerneth both time and judgment; that is, he judgeth well concerning what is to be done, and the time when to do it: and therefore the misery of man is great upon him, because he knows not this time and judgment, he doth neither discern what is proper to be done, nor the proper season of doing it. Prudence consists in judging well what is to be said, and what is to be done on every new occasion; when to lie still, and when to be active; when to keep silence and when to speak; what to avoid, and what to pursue; how to act in every difficulty; what means to make use of to compass such an end; how to behave in every circumstance of life, and in all companies; how to gain the favour of mankind in order to promote our own happiness, and to do the most service to God and the most good to men, according to that station we possess, and those opportunities which we enjoy. For this purpose there is no book better than the Proverbs of Solomon. Several of the first chapters seem to be written for young men, under the name of Solomon's son: and all the rest of them should be made familiar to youth by their frequent converse with them, and treasuring them up in their head and heart. Among human writings of this kind, perhaps the book called Ecclesiasticus, though it be among the apocryphal writings, is equal to the best of the ancients. And among the moderns I know not a bet. ter collection than the little book of directions, counsels, and advices, lately published by Dr. Fuller, for the use of his son; though I could wish he had rendered it more universally acceptable to all readers, by avoiding some severities on the other sex, and that he had spared his little railleries on the name of saints, though those offensive sentences are but few. SECTION VII. The Ornaments and Accomplishments of Life. THE last part of instruction, which I included in the idea of a good education, is an instruction of youth in some of the useful ornaments and accom. plishments of life. There It has been the custom of our nation, for persons of the middle and the lower ranks of life, who design their children for trades and manufactures, to send them to the Latin and Greek schools. they wear out four or five years of time in learning a number of strange words, that will be of very little use to them in all the following affairs of their sta tion: and this very learning is also generally taught in a very tiresome and most irrational method, when they are forced to learn Latin by grammars and rules written in that unknown tongue. When they leave the school they usually forget what they have learned; and the chief advantage they gain by it is to spell and pronounce hard words better when they meet with them in English: whereas this skill of spelling might be attained in a far shorter time, and at an easier rate, by other methods*, and much of life might be saved and improved to better purposes. As for the sons of those who enjoy more plentiful circumstances in the world, they may be instructed in the Latin and Greek languages, for several valuable ends in their station: and especially those who are designed for the learned professions ought thoroughly to understand them: and such as pursue the study of divinity must be acquainted also with Hebrew and Chaldee, that they may read the Old * See my Art of Reading and Writing. Chap. xxi. Testament in its original language, as well as the New. The French is now-a-days esteemed also an accomplishment to both sexes. If they have time enough, which they know not how to employ better, and a good memory, I would not forbid it. There are several good books written in that language, which are not unworthy of our perusal: and there are many words now introduced in the English language borrowed and derived from thence, as well as from the Latin and Greek; so that it may not be improper for an English gentleman to learn these tongues, that he may understand his own the better. I add also, that if persons have much acquaintance with the French nation, or have occasion to converse with foreigners, at court or in the city, or if they design to travel abroad, the French is a necessary tongue, because it is so much spoken in Europe, and especially in courts. But otherwise, there are so many of the valuable writings of French authors perpetually translated into English, that it is a needless thing to go through much difficulty, or take much pains in attaining it. I am inclined to believe that, except in the cases above-mentioned, few have found the profit answer the labour. As for those persons who are bred up to traffic with other nations, they must necessarily learn the language of those nations; and this I reckon not among their accomplishments, but consider it rather as a part of their proper business in life. In short, it is a thing of far greater value and importance, that youth should be perfectly well skilled in reading, writing, and speaking, their native tongue, in a proper, a polite, and graceful manner, than in toiling among foreign languages. It is of more worth and advantage to gentlemen and ladies to have an exact knowledge of what is decent, just, and elegant, in English, than to be a critic in foreign tongues. The very knowledge of |