The Quakers, again, have opportunities or advantages, which others have not, in another point of view.  In the great public seminary at Ackworth, which belongs to them, and which is principally for those who are of the poor and middle classes, every thing is under the inspection and guidance of committees, which can watch and enforce an observance of any rules that may be prescribed.  Why then, if public seminaries were instituted for the reception of the children of the rich, or if the rich were to give encouragement to large private seminaries for the same purposes, should they not be placed under the visiting discipline of the society?  Why should they not be placed under the care of committees also?  Why should not these committees see that the two great objects of the education proposed were going on at the same time, or that, while knowledge was obtaining, discipline had not been relaxed.  Why should not such seminaries produce future Penns, and Barclays, and others, who, while they were men capable of deep literary researches, should be exemplary for their virtue?

As knowledge then ought to form a part of the proposed education, on a much larger scale than has been hitherto encouraged, I shall say a few words as to the component parts of it, and as to the general advantages of these, and I shall afterwards speak to the advantages which the society in particular would derive from such a change.

In the education I propose, I do not mean, in the slightest manner, to break in upon the moral system of the Quakers, as described in the first volume.  I do not propose to them the polite arts.  I do not recommend them to make children musicians, or that they should learn, under the dancing-master, to step gracefully.  I advise only such knowledge as will be strictly innocent and useful.

In the first place, I recommend a better classical education.  Classical knowledge gives the foundation both of particular and universal grammar.  While it gives the acquisition of the dead languages, it is the root, and thereforce facilitates the acquisition of many of the living.  As most of the technical terms in the professions and sciences are borrowed from these languages, it renders them easily understood.  The study of the structure and combination of words and sentences calls forth the reflecting powers of youth, and expands their genius.  It leads to penetration and judgement.  It induces habits of diligence and patience.  By means of this knowledge we have access to the sacred writings in the languages in which they were written, and we are therefore not liable to be imposed upon, for the sense of them, by others.  We become acquainted also, by means of it, with the sentiments and knowledge of the ancients.  We see their thoughts and expressions.  We acquire a literary taste.

A knowledge of ancient history is necessarily conpected with the former.  To this, however, should be added that of the modern.  History, while it entertains us, instructs us morally.  We cannot see the rise and fall of empires, or the causes of their formation and dissolution, or read the histories of good and bad men, without impressions of moral importance to ourselves.