as a barrier, which opposes itself to the commission of certain acts, or of disobedience towards their instructers. There is nothing in this passive virtue to give life to morality. A rein may be necessary, but its office is very different from that of a spur. But there are various senti

ments, if we can succeed in inspiring and so uniting them, that they may exist in harmony and reciprocally aid each other, which offer a mass of motives, sufficient to restrain or excite the will. One of the first of these sentiments, which appears in the young mind, is filial love; this, which is the natural growth of the soul, produces a lively desire for that improvement, which so much interests the parent. Afterwards, succeeds the love of God, which, in making obedience to the will of the parent a sacred duty, will supersede the necessity of emulation. These affections, which it is both easy* and delightful to inspire, excite in the heart of the young person a desire to perform his duty. But, in order to give activity to this desire, we must asso ciate the child with us, in his own education. When we consult him upon the means of obtaining from him application, industry, and wisdom; when we seriously examine, with him, the various obstacles, which oppose themselves to the execution of his good resolutions; he will take pleasure in suggesting the course which might best be taken with him; he will feel interested in the success of his plan; and will thus learn to regard the fulfilment of duty as something of importance.

In following such a method, the child will be furnished with an occasion to exercise his own mind to great advantage; for nothing quickens penetration more, than the examination of the secret motives and desires which lead us to action. The confidence, which we repose in the child, will serve as a proof of esteem, which he will be anxious more and more to deserve. In short, he will

It is scarcely necessary, perhaps, to remark, that Madame de Saussure here undoubtedly means to be understood, that, with God's blessing upon our efforts, it is easy to inspire the young with love to Him. Indeed, without the Divine blessing, neither the seeds of virtue, which we implant in the infant mind, nor those of plants, which we place in the bosom of the earth, can ever germinate.

be no longer, with respect to the parental government, in the opposition,' but he will often renew an alliance with his father, in order that they may, together, subdue a rebellious being, wilful, headstrong, eager for pleasure, and yet repenting of his misdeeds. Reproofs will be changed to consultations; the father or the instructer will be the physician, seeking to cure, rather than the severe judge, who would condemn. The child, by degrees, will seek to manage himself in those critical moments, when his evil propensities are striving for the mastery. And who does not know, by the experience of his own heart, that there are such moments,-moments in which every one should be acquainted how to deal with himself? This labor of self-education, which should occupy the whole of life, how continually does it call us to counteract the defects of our moral constitution!

It is thus, that, in teaching a child to divide himself, as it were, into two persons, and to find a monitor within his own breast, that we render more prominent to his view, the idea of duty. The amiable sentiments, of which each one would, alone, be insufficient to give stability to the levity of childhood, will thus gain a powerful ascendency, by their harmony, and by the varied exercise which they find in the accomplishment of good resolutions.

The calm enjoyments of study are experienced, when the mind is thus under the gentle influences of quiet and well-regulated emotions, and intellectual tastes are formed beneath the fostering care of a happy disposition. Such advantages cannot exist, where self-love is excited by a baleful spirit of emulation, or, in other words, rivalship; its effects will be felt, not only in youth, but in afterlife! Thus do we find, that the principle of emulation, though a spur, which, by goading the mind, drives it onward, is a dangerous and fearful agent, in the work of education.

CHAPTER V.

RECAPITULATION AND CONCLUSION.

"We should rather cultivate in our children the spirit of piety, than the desire of happiness.". RICHTER.

AFTER due consideration, we find that a necessity, inherent to the nature of things, obliges us to found instruction upon the basis of religion. This we believe to be, not only a sacred duty, but a necessary condition, of every well-ordered plan of teaching. If God, the Creator of the universe and of the soul, is the foundation of all principles in the order of material things, He is no less so in the order of ideas. We must ascend to Him, if we would form one whole of all human sciences, and unite the physical to the moral world. God, whose will is sometimes manifested, sensibly, as in the creation; sometimes, spiritually, as in the laws of conscience; and sometimes, more definitely, in his express revelation,-God, should be the centre of human affections, as of human thoughts. is the focus, where all rays should meet. If the idea of Him does not unite with and govern all others, if it remain isolated, and independent of our plan of instruction, this must, as a system, be incomplete and ineffective. That cannot be called a system, which is an incoherent assemblage of detached parts, having neither harmony nor unity.

He

If we pass from the consideration of instruction, to that of the being to be instructed, we are solemnly called upon, to regard the education of the soul as the great object. We are called on to form an immortal soul, to develope undying faculties, in harmonious proportions. An instructer should first examine the nature of the different faculties he is to cultivate, and then, in reference to this cultivation, consider the general influence of instruction, and the particular objects of each study.

This examination will convince him, that, among the faculties, there is an intimate connection. When he would

confine himself to any of the intellectual powers, he soon finds, that sentiment has its influence, as a motive, as an object of knowledge, even as an intimate and inseparable element, giving its peculiar hue to every expression of thought. This truth becomes striking, in the application. As soon as the pupil begins to apply his acquired knowledge, the absence or presence of sentiment is manifest; internal harmony and beauty of thought, or barrenness and indifference, at once reveal themselves.

Yet, in intellectual education, the reason is almost wholly addressed. This course seems, in a great degree, to be required in elementary instruction; and, in higher studies, which would naturally bring forward other faculties, the routine of teaching produces similar effects. Habit, thus uniform, strengthens itself; and the mind, in time, loses that flexibility, which is necessary to free exercise and expansion.

These reflections are supported by facts. How often do we hear complaints of the barrenness of imagination, at the present epoch of civilization! Who does not feel, that the fine arts have lost their inspiration?

Is not this, in some measure, to be ascribed to the bent given to the mind, by education ? Attention, strongly confined to one point, arrests the free play of the imagination; and the creative faculties unfold themselves, only when the mind, yielding itself up to the influence of some prevailing sentiment, is no longer conscious of effort.

In remarking upon methods of instruction, we have admitted their importance, and given some advice, with respect to the principles, according to which they should be appreciated. We have insisted upon a proper regard to the moral character of the motives resorted to, in order to rouse the faculties. If, to the dryness of certain studies, is joined that of the mode of teaching, and selfishness is depended on, as the only spring of activity, we can expect no better result, than barrenness of soul and deadness to all the finer feelings of our nature. The absence of those better sentiments, which should have been early implanted, seems, apparently, to render it necessary to appeal to the principle of self-love. We have

demonstrated, that this kind of excitement is unfavorable to talent and we are also certain, that it is hurtful to the most amiable natural dispositions; to those qualities, which give and receive happiness, throughout the whole of existence.

We would renew our entreaties, that those, who have the charge of educating the young, would seek to cultivate the noblest faculties of our nature, by a care to preserve the soul in a state of internal harmony. And, as regular studies, well directed, provide for the developement of the reasoning powers, the instructer should be watchful, that the nobler faculties of the soul do not decay, for want of exercise. The religious sentiment, that fountain of noble thoughts, piety, that one thing needful, will, above all, promote the great objects of education, considered even in reference to its bearing upon the character, as it may hereafter be unfolded by the scenes of this life.

It would not seem necessary to urge so many motives, to induce parents to give to their children a religious education. Parental love should speak louder, in behalf of the welfare of the child, than any advocate can do; and yet, the aspect of the times, when viewed in reference to this subject, is not such as the true friend of Christian education could wish. Religious feeling may, indeed, be seen to have an active influence, in small circles; but a cold generation, proud of itself and of its plans, occupies the foreground of the picture. Various causes have paralyzed the chords which should have vibrated in a delightful harmony, and have directed the energies of great minds towards material objects, only. Is such a tendency to be perpetuated? Shall the human mind ever remain chained to this clod of earth? We believe, such is not the design of Providence; we see light in prospect; new and less contracted minds are entering upon the scene; and an impartial search after truth is leading such to discard those methods in education, which would unfit it for a purer state of existence.

The education of youth, in some countries, conducted by superior minds, has become more interesting, more

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XVIII.