He shortened his method as much as he could out of regard to Du Maurier’s age, dignity, and affairs.  He advises him to begin with Logic, not that of Aristotle, which is too long, and contains many things of no great use:  an abridgment was sufficient, such as Du Moulin’s, the most esteemed at that time.  “But your assistant, says he, must read the best that has been written on the subject, and communicate to you what is most remarkable:  much may be learnt in an hour or two spent in this manner.”  The same method he would have observed in the other sciences, and even with regard to books; that is to say, the person under whom Du Maurier studies must read the best writers on every subject; and extract what is most essential, to be repeated to him.  After Logic he directs him to the study of Physics, which he would not have carried too far; and recommends some plain and short abridgement:  he could think of none at that time but Jacchaeus.  He is of opinion, that as in Logic the rules of syllogism are chiefly to be attended to, so in Physics the enquiry into the nature and functions of the soul is of most importance.  After Physics he advises him to proceed to Metaphysics, of which he might get some notion from Timplerus’ book, which is neither long nor obscure.  The study of Moral Philosophy is to be begun with Aristotle, whose books to Nicomachus are the best.  “Your reader, says he, must give you in a small compass what the ablest interpreters have said.  It is also necessary to be acquainted with the sentiments of the different sects of Philosophers; for without that knowledge you will be much at a loss in reading the Ancients, and profit little by them.”  To unbend after this serious study, some other short and agreeable books that have a relation to it may be read:  such as Ecclesiasticus, the Wisdom of Solomon, Theognis, Phocilides, the Golden Verses ascribed to Pythagoras, Epictetus’s Enchiridion, Hierocles, and the Commentaries of Arrian; not omitting the Characters of Theophrastus.  What the Poets have written on Morality may also be perused; with some select Tragedies of Euripides, Terence’s Comedies, and Horace’s Epistles.  Young people and grown persons admire different things in these writings:  the beauty of the style pleases the first:  the others learn by them to know men.  To these works may be added Cicero’s Offices, a piece not enough esteemed, purely because it is in the hands of every one; some of Seneca’s Epistles, the Tragedies that go under his name; and the best of Plutarch’s smaller pieces.  After having gone through Aristotle’s Politics, the excellent extract by Polybius of Republics is to be read; with the Harangues of Mecaenas and Agrippa to Augustus, in Dion; and Sallust’s Letter to Caesar. Plutarch’s Lives of Pericles, Cato, the Gracchi, Demosthenes, and Cicero, must not be omitted:  much may be learned too from Cicero’s Letters to Atticus, if they were translated by one well acquainted with the Roman History of that period.