1. It was remarked concerning one of our poets, "Whenever he wrote, he seemed to take it for granted, that whatever he understood himself all his readers would understand." But this mistake is not peculiar to Mr. Dryden: I have fallen into it abundance of times; supposing, because the thing was so plain to me, it must be so to all mankind. I have fallen into it particularly with regard to the school some time since begun in Kingswood. I have long taken it for granted, that it would be quite sufficient to publish the bare rules of that school, and to set down simply the method therein pursued, in as few words as possible. I supposed the reasons whereon those rules were grounded were not only so strong, but so obvious, that every person of common understanding must discern them as well as myself. However, after above twenty years' trial, I am convinced this was a supposition not to be made. What is as clear to me as the sun at noon-day, is not so clear to every one. At length, therefore, I judged it needful to enlarge a little upon the nature of that institution; to lay down the grounds of those rules, and the reasons of what is peculiar in our method. 2. About forty years ago, one or two tracts upon education fell into my hands, which led me to consider the methods pursued in that great school wherein I had been educated, and in such others as were in the highest repute, particularly those in and near London. I spent many thoughts on the subject, and frequently conversed upon it with some of the most sensible men I knew. A few years after, I had an opportunity of inquiring concerning some of the most celebrated schools in Holland and Germany. But in these, as well as our own, I found a few particulars which I could not approve of.

3. One regarded the situation of them, which itself seemed a circumstance of some importance. The very most of them were placed in a great town; perhaps in the principal town in that country. The inconveniences which naturally attended this were more easy to be discovered than removed. The children, whenever they went abroad, had too many things to engage their thoughts, which ought to be diverted as little as possible from the objects of their learning. And they had too many other children round about them, some of whom they were liable to meet every day, whose example (perhaps their advice too) would neither forward them in learning nor religion. I say, "neither learning nor religion." For if we have any religion ourselves, we certainly desire that our children should have some too. But this they are not likely to have, or retain, if they converse promiscuously with the children in a great town. 4. The promiscuous admission of all sorts of children into a great school, was another circumstance I did not admire. Are children likely (suppose they had it) to retain much religion in a school where all that offer are admitted, however corrupted already, perhaps in principle (though that is not quite so frequent) as well as practice? And what wonder, when, as frequently happens, the parents themselves have no more religion than their ungodly offspring? It may be, they do not desire to have any of their family infected with the plague of virtue. A gentleman removed his son, then at Westminster School, from boarding with my eldest brother, for teaching him the Catechism; telling him, "Sir, I do not want my son to learn religion, but Latin and Greek."

5. But this is no common fault: generally, heathen parents may meet with heathen schoolmasters. A third inconvenience in many schools is, the Masters have no more religion than the scholars. And if they have little or no religion themselves, we may be well assured they will give themselves little trouble about the religion of the children that are committed to their care. Every part of the nation abounds with Masters of this kind; men who are either uninstructed in the very principles of Christianity, or quite indifferent as to the practice of it, "caring for none of these things." Consequently, they are nothing concerned, whether their scholars are Papists or Protestants, Turks or Christians: they look upon this as no part of their business; they take no thought about it. 6. But it is not only with regard to instruction in religion, that most of our great schools are defective. They are defective likewise (which is a fourth objection) with regard to learning; and that in several respects. In some, the children are taught little or no arithmetic; in others, little care is taken even of their writing. In many, they learn scarce the elements of geography, and as little of chronology. And even as to the languages, there are some schools of note wherein no Hebrew at all is taught; and there are exceeding few wherein the scholars are thoroughly instructed even in the Latin and Greek tongues. They are not likely to be; for there is a capital mistake in their very method of teaching. The books which they read are not well chosen, not so much as with regard to language. The language of them is not standard; not even in the Latin. Were even this circumstance duly considered, would Eutropius or Lucius Florus have any place among them? "O, but I want to give a sketch of the Roman history." And cannot you do this much better by English authors? Cannot you give the marrow of Roman history without ruining their style by bad Latin?

But the sense too of the authors read in many schools is as imperfect as their language. And this betrays an inexcusable negligence in those who teach these empty books. For there is no necessity for it. It is well known there are excellent both Greek and Roman authors, who excel them as much in strength of understanding, as in purity and elegance of style. Again: in most schools little judgment is shown in the order of the books that are read. Some very difficult ones are read in the lower classes, "Phædrus's Fables" in particular: and some very easy ones are read long after, in utter defiance of common sense. 7. Another fault common in almost all our schools is, the Masters not only take no care to train up their scholars in true religion, but they themselves teach them what is utterly destructive of all religion whatever: they put authors into their hands, that, with all the beauty of language, all the sweetness of expression, instil into their tender minds both obscenity and profaneness;- Virgil's Alexis, the lewd Epigrams of Martial, and the shameless Satires of Juvenal, (even the sixth,) so earnestly recommending sodomy as well as adultery! Nonne putas melius, quod tecum pusio dormit ? Here you see is the blessed moral! Nay, in spite of the loud complaint made by St. Austin, fourteen hundred years ago, we read there still of the great god, Qui templa cœli summa sonitu concutit, coming down from heaven upon that blessed errand, Fucum factum mulieri! And to this day we retain, for the edification of our children, Tonantem et fornicantem Jovem !

8. After long inquiring, but inquiring in vain, for a -school free from these palpable blemishes, at last a thought came into my mind, of setting up a school myself. The first point was, to find a proper situation; not too far from a great town; which I saw would be highly inconvenient for a large family: nor yet too near, and much less in it; which would have been attended with greater evils. After mature consideration, I chose a spot in the middle of Kingswood, three miles from Bristol. It was quite private, remote from all high roads, on the side of a small hill sloping to the west, sheltered from the east and north, and affording room for large gardens. I built the house capable of containing fifty children, besides Masters and servants; reserving one room, and a little study, for my own use. 9. I then set myself to procure Masters. And in this respect I had such an advantage as few besides have, in being acquainted with every part of the nation: and yet I found it no easy thing to procure such as I desired; for I was not satisfied that they had learning sufficient for their several departments, unless they had likewise the fear of God, producing an unblamable conversation. I saw none would answer my intention, but men who were truly devoted to God; who sought nothing on earth, neither pleasure, nor ease, nor profit, nor the praise of men; but simply to glorify God, with their bodies and spirits, in the best manner they were capable of.

10. I next considered how to procure proper scholars; not any that came to hand, but, if possible, such as had some thoughts of God, and some desire of saving their souls; and such whose parents desired they should not be almost, but altogether, Christians. This was proposed to them before their children came; and, to prevent future misunderstandings, they were desired attentively to read, and seriously to consider, the rules of the school; being assured they would be punctually observed, without any favour or affection. One of these rules was, that "no child shall be admitted after he is twelve years old." The ground of this rule was, a child could not well before that age be rooted either in bad habits or ill principles. But, notwithstanding the strictness of the rules, I had soon as many scholars as I desired; nay, considerably more; for I was afraid of having too many at once, knowing how difficult it was to govern a large number; children being so apt, when many of them are together, to hinder and corrupt one another. 11. Having procured proper Masters, and a sufficient number of children, most of whom were as well inclined as could be expected, our first point was, to answer the design of Christian education, by forming their minds, through the help of God, to wisdom and holiness, by instilling the principles of true religion, speculative and practical, and training them up in the ancient way, that they might be rational, scriptural Christians. This design was expressly mentioned in the "Short Account of the School in Kingswood, near Bristol : "- " It is our particular desire, that all who are educated here may be brought up in the fear of God, and at the utmost distance, as from vice in general, so in particular from softness and effeminacy. The children therefore of tender parents, so called, have no business here; for the rules will not be broken in favour of any

person whatever. Nor is any child received, unless his parents agree, (1.) That he shall observe all the rules of the house. And, (2.) That they will not take him from school, no, not for a day, till they take him for good and all." The reasonableness of this uncommon rule is shown by constant experience: for children may unlearn as much in one week, as they have learned in several, nay, and contract a prejudice to exact discipline, which never can be removed. 12. "The general rules of the house are these: The children rise at four, winter and summer." This I know, by constant observation, and by long experience, to be of admirable use, either for preserving a good, or improving a bad, constitution. It is of peculiar service in almost all nervous complaints, both in preventing and in removing them. "They spend the time till five in private; partly in reading, partly in singing, partly in prayer; and in selfexamination and meditation, those that are capable of it. "At five they are all together with the Master. Then till seven they breakfast, and walk or work: for as we have no play-days, the school being taught every day in the year but Sundays, so neither do we allow any time for play on any day. It is a wise German proverb, 'He that plays when he is a boy, will play when he is a man.' If not, why should he learn now what he must unlearn by and by? "On fair days they work, according to their strength, in the garden; on rainy days, in the house. But particular care is taken that they never work alone, but always in the presence of a Master." This circumstance I adopted from the great school at Jena, in Germany. It lays much labour upon the Masters; but the advantage is worth all the labour. It prevents abundance of evil; (and it is far better to prevent evils, than to punish them ;) not only rudeness and ill manners, but many sins that children would easily teach each other.

"The school-hours are from seven to eleven, and from one to five. They drink water at their meals:" (and why do not all wise parents teach their children so to do from their infancy, seeing it is universally allowed to be the best diluter of food which is to be found on earth?) "Nothing between meals," lest they should insensibly contract habits which are neither good for body nor mind. Their food is as simple as possible; two days in a week it is wholly vegetable; every day, at breakfast and supper; if we allow, with Dr. Cheyne, milk to come under that appellation. "At eight they go to bed, the youngest first. They all lodge in one room, (every child having a bed to himself,) in which a lamp burns all night. A Master lies in the same room." The propriety of these circumstances is so manifest, that it needs not to be enlarged upon. "All their beds have mattresses on them, not feather-beds; both because they are more healthy, and because we would keep them at the utmost distance from softness and effeminacy." 13. The things taught here are reading, writing, arithmetic, English, French, Latin, Greek, Hebrew, history, geography, chronology, rhetoric, logic, ethics, geometry, algebra, natural philosophy, and metaphysics. In teaching the languages, care is taken to read those authors, and those only, who join together the purity, the strength, and the elegance of their several tongues. In particular, no Roman author is read who lived later than the Augustan age. Only to these are added proper Excerpta from Juvenal, Persius, and Martial. To supply the place of bad Latin writers of antiquity, a few of the moderns are added. And indeed their writings are not unworthy of the Augustan age; being little inferior, either in purity and beauty of diction, to the best writers of that period. 14. Particular care is taken that nothing immodest or profane be found in any of our authors. One of the most immodest wretches that ever defiled paper, has, nevertheless, stumbled upon this caution : Nil dictu fædum visuque hæc limina tangat, Intra quæ puer est."

But this is not all. We take care that our books be not only inoffensive, but useful too; that they contain as much strong, sterling sense, and as much genuine morality, as possible; yea, and Christian morality. For what good reason can be assigned why we should leave this out of the account? Why should not even children be taught, so far as they are capable, the oracles of God? 15. Another point which has been carefully considered is, the order in which the books are read. The harder are never learned before the easier : we begin with the plainest of all; next read such as are a little more difficult; and gradually rise to those that are hardest of all, that is, of all those which are read in the classes that belong to the • This quotation from Juvenal is thus translated by Gifford :- "Swift from the roof where youth, Fuscinus, dwell, Immodest sights, immodest sounds, expel; The place is sacred." EDIT. school. The most difficult are reserved for those who have gone through the school, and are employed in academical exercises.

16. It is true, I have for many years suspended the execution of this part of my design. I was indeed thoroughly convinced, ever since I read Milton's admirable "Treatise on Education," that it was highly expedient for every youth to begin and finish his education at the same place. I was convinced nothing could be more irrational and absurd, than to break this off in the middle, and to begin it again at a different place, and in a quite different method. The many and great inconveniences of this, I knew by sad experience. Yet I had so strong a prejudice in favour of our own Universities, that of Oxford in particular, that I could hardly think of any one's finishing his education without spending some years there. I therefcre encouraged all I had any influence over, to enter at Oxford or Cambridge; both of which I preferred, in many respects, to any University I had seen abroad. Add to this, that several of the young persons at Kingswood had themselves a desire of going to the University. I cannot say I am yet quite clear of that prejudice. I love the very sight of Oxford: I love the manner of life; I love and esteem many of its institutions. But my prejudice in its favour is considerably abated: I do not admire it as I once did. And whether I did or not, I am now constrained to make a virtue of necessity. The late remarkable occurrence of the six young students expelled from the University, and the still more remarkable one of Mr. Seagar, refused the liberty of entering into it, (by what rule of prudence, I cannot tell, any more than of law or equity,) have forced me to see, that neither I, nor any of my friends, must expect either favour or justice there. I am much obliged to Dr. Nowell, and the other gentlemen who exerted themselves on either of those transactions, for not holding me longer in suspense, but dealing so frankly and openly. And, blessed be God, I can do all the business which I have in hand without them. Honour or preferment I do not want, any more than a feather in my cap; and I trust most of those who are educated at our school are, and will be, of the same mind.

Honour or preferment I do not want, any more than a feather in my cap; and I trust most of those who are educated at our school are, and will be, of the same mind. And as to the knowledge of the tongues, and of arts and sciences, with whatever is termed academical learning; if those who have a tolerable capacity for them do not advance more here in three years, than the generality of students at Oxford or Cambridge do in seven, I will bear the blame for ever. 17. It may be objected, "But they cannot have many advantages here which they have at the University: there the Professors are men of eminent learning; and so are also many of the Tutors. There they have public exercises of various kinds; and many others in their several Colleges. Above all, they have there such choice of company as is not to be found elsewhere in all the kingdom."

This is most true. But may I be permitted to ask, (and let calm, sensible men give the answer,) What is the real, intrinsic worth of all these advantages? As to the Professors, how learned soever they are, (and some of them I verily believe yield to none in Europe,) what benefit do nine in ten of the young gentlemen reap from their learning? Truly, they do them neither harm nor good; for they know just nothing about them. They read now and then an ingenious lecture, perhaps three or four times a year. They read it in the public schools: but who hears? Often vel duo vel nemo. And if two hundred out of two or three thousand students hear, how much are they edified? What do they learn, or what are they likely to learn, which they may not learn as well or better at home? For about fourteen years, except while I served my father's cure, I resided in the University. During much of this time, I heard many of those lectures with all the attention I was master of. And I would ask any person of understanding, considering the manner wherein most of those lectures are read, and the manner wherein they are attended, what would be the loss if they were not read at all? I had almost said, what would be the loss if there were no Professorships in the University? "What! Why Dr. would lose three hundred a year!" That is a truth: it cannot be denied. 18. "But the Tutors," you say, "in the several Colleges, supply what is wanting in the Professors." A few of them do: and they are worthy of all honour; they are some of the most useful persons in the nation. They are not only men of eminent learning, but of piety and diligence. But are there not many of another sort, who are utterly unqualified for the work they have undertaken? who are far from being masters even of Latin or Greek? who do not understand the very elements of the sciences? who know no more of logic or metaphysics than of Arabic, or even of that odd thing, religion? Perhaps, if a person who knew this were to examine therein the famous gentleman of Edmund-Hall, who made such a pother • "Either two persons, or none at all."-EDIT.

with the young men for their want of learning, he might be found as very an ignoramus as Mr. Middleton. And even with regard to many of those Tutors that have learning, how little are their pupils the better for it? Do they use all diligence to instil into them all the knowledge which they have themselves? Do they lecture them constantly? every day, either in the languages or sciences? Do they instruct them regularly and thoroughly, in logic, ethics, geometry, physics, and metaphysics? Are there not some, who, instea instead of once a day, do not lecture them once a week? perhaps not once a month, if once a quarter? Are not these precious instructers of youth? Indeed, when I consider many of the Tutors who were my contemporaries, (and I doubt they are not much mended since,) I cannot believe the want of such instructers to be an irreparable loss. 19. "Well, but they lose also the advantage of the public exercises, as well as of those in their several Colleges." Alas, what are these exercises? Excuse me if I speak with all simplicity. I never found them any other than an idle, useless interruption of my useful studies. Pray, of what use are the stated disputations for degrees? Are they not mere grimace? trifling beyond expression? And how little preferable to these are most of the disputations in our several Colleges! What worthy subjects are usually appointed for the scholars to dispute upon! And just suitable to the importance of the subject is the management of it. What are the usual examinations for the degree of a Bachelor or Master of Arts? Are they not so horribly, shockingly superficial as none could believe if he did not hear them? What is that, which should be the most solemn exercise we perform, for a Master of Arts' degree? The reading six lectures in the schools, three in natural, and three in moral philosophy. Reading them to whom? To the walls: it being counted an affront for any one that has ears to hear them. This is literally true: you know it is. But what an execrable insult upon com-mon sense! These are the public exercises: and is it a loss to have nothing to do with them? to spend all our time in what directly tends to improve us in the most useful knowledge.

20. "However, there is no such choice of company elsewhere as there is at Oxford or Cambridge." That is most true; for the moment a young man sets his foot either in one or the other, he is surrounded with company of all kinds, except that which would do him good; with loungers and triflers of every sort; (nequid gravius dicam; ) with men who no more concern themselves with learning than with religion; "who waste away In gentle inactivity the day," to say the best of them; for it is to be feared they are not always so innocently employed. It cannot be denied, there is too much choice of this kind of company in every College. There are likewise gentlemen of a better kind: but what chance is there, that a raw young man should find them? seeing the former will everywhere obtrude themselves upon him, while the latter naturally stand at a distance. Company, therefore, is usually so far from being an advantage to those who enter at either University, that it is the grand nuisance, as well as disgrace, of both; the pit that swallows unwary youths by thousands. I bless God we have no such choice of company at Kingswood; nor ever will till my head is laid. There is no trifler, no lounger, no drone there; much less any drunkard, Sabbath-breaker, or common swearer. Whoever accounts this a disadvantage, may find a remedy at any College in Oxford or Cambridge. 21. "Be this as it may, there are other advantages of which no other place can boast. There are exhibitions, scholarships, studentships, fellowships, canonries; to say nothing of headships, and professorships, which are not only accompanied with present honour and large emoluments, but open the way to the highest preferments both in Church and State."

All this is indisputably true: I know not who can deny one word of it. Therefore, if any of these advantages, if honour, if money, if preferment in Church or State, be the point at which a young man aims, let him by all means go to the University. But there are still a few, even young men, in the world, who do not aim at any of these. They do not desire, they do not seek, either honour, or money, or preferment. They leave Collegians to dispute, and bite, and scratch, and scramble for these things. They believe there is another world; nay, and they imagine it will last for ever. Supposing this, they point all their designs and all their endeavours towards it. Accordingly, they pursue learning itself, only with reference to this. They regard it, merely with a view to eternity; purely with a view to know and teach, more perfectly, the truth which God has • "Not to mention persons of a still viler description."-EDIT. revealed to man, "the truth which is after godliness," and which they conceive men cannot be ignorant of without hazarding their eternal salvation. This is the only advantage which they seek; and this they can enjoy in as high a degree, in the school or academy at Kingswood, as at any College in the universe.

22. "But whatever learning they have, if they acquired it there, they cannot be ordained;" (you mean, Episcopally ordained; and indeed that ordination we prefer to any other, where it can be had;) "for the Bishops have all agreed together not to ordain any Methodist." O that they would all agree together not to ordain any drunkard, any Sabbath-breaker, any common swearer, any that makes the very name of religion stink in the nostrils of infidels, any that knows no more of the grounds of religion than he does of Greek or Hebrew! But I doubt that fact. I cannot easily believe that all the Bishops have made such an agreement. Could I be sure they had, I should think it my duty to return them my sincerest thanks. Pity they had not done it ten years ago, and I should not have lost some of my dearest friends. However, I am extremely obliged, if they have agreed to prevent my losing any more the same way; if they have blocked up the door through which several others were likely to run away from me. 23. I should not wonder if there was a general agreement against those who have been so often described as both knaves and madmen. Meantime, I can only say, as a much greater man said, Hier stehe ich: Gott hilffe mich! By His help I have stood for these forty years, among the children of men, whose tongues are set on fire, who shoot out their arrows, even bitter words, and think therein they do God service. Many of these are already gone to give an account to the Judge of quick and dead. I did not expect to have stayed so long behind them; but "good is the will of the Lord." If it were possible, I should be glad, for my few remaining days, to live peaceably with all men: I do as much as lieth in me, in order to this. I do not willingly provoke any man. I go as quietly on my way as I can. But, quietly or unquietly, I must go on; for a dispensation of the Gospel is committed to me; and woe is me if I preach not the Gospel. I am convinced that I am a debtor to all men, and that it is my bounden duty "To rush through every open door,

And cry, Sinners, behold the Lamb." Now, especially, I have no time to lose: if I slacked my pace, my grey hairs would testify against me. I have nothing to fear, I have nothing to hope for, here; only to finish my course with joy. "Happy, if with my latest breath I might but gasp His name, Preach Him to all, and cry in death, 'Behold, behold the Lamb!'"