spirit be not broken, for extravagance may more easily be turned to good account than tameness. The subject of punishments being one of vital consequence in every system of education, we shall be more particular here in using our author's own words. The following passages are taken from various parts of the work. Of the worse than useless effects of chastisement in controlling the passions, he says:-"For what other motive, but of sensual pleasure and pain, does a child act by,who drudges at his book against his inclinations, or abstains from eating unwholesome fruit that he takes pleasure in, only out of fear of whipping? He in this only prefers the greater corporal pleasure, or avoids the greater corporal pain. And what is it, to govern his actions and direct his conduct by such motives as these? What is it, I say, but to cherish that principle in him, which it is our business to root out and destroy? And, therefore, I cannot think any correction useful to a child, where the shame of suffering for having done amiss does not work more upon him than the pain.” 'Such a sort of slavish discipline makes a slavish temper." "His natural inclination by this way is not at all altered, but on the contrary heightened and increased, and after such restraint breaks out usually with the more violence;" or, "if severity does prevail over the present unruly distemper, it is often by bringing in the room of it a worse and more dangerous disease, by breaking the mind. Ingenuous shame and the apprehension of displeasure are the only true restraint." "Shame in children has the same place that modesty has in women, which cannot be kept and often transgressed against."

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Rewards, with little exception, are as pernicious as punishments; and are, for the most part, no better than

a composition, by which one pleasure is proposed in lieu of another, and so no habit of self-denial gained. Pleasures are not to be denied, but they should always be made to seem the result of a general state of esteem with the parents, and not the reward of a particular act. And yet there are kinds both of rewards and punishments, that may safely be employed; in short, it is the mind, not the body, that is to be worked upon; esteem and affection on the one hand, shame and disgrace on the other, are the materials to be used to this end. We are to seize upon those sensibilities which nature has given, and early mould them to the purposes of virtue. "Make them in love with the pleasure of being well thought on." "Shame them out of their faults." The principle of reputation, though it is not the true ground of virtue-which is our obedience to God,-yet is that which comes nearest to it, and is especially the proper guide for children. With respect to the natural gaiety of children, it is to be encouraged, and any noise or inconvenience it may occasion cheerfully to be submitted to, in consideration of the health and spirits which its indulgence tends to bestow. It is a great fault in

education to burden children's minds with rules and precepts about their conduct, which are seldom understood, and therefore soon forgotten; and it is still more unreasonable to visit with punishment the infraction of such rules. Teach rather by example, and let not too much depend on memory. "Make but few laws, but see they be well observed when once made." The grand business is to form habits, and this can only be done by patient and continual practice, and all those attempts at compendious methods of instruction by forms. and regulations are only so many plans of escape, so

many evasions of the duty devolving on us as parents or governors. One great advantage attending a practical system is, that frequent observation brings us acquainted with the peculiar genius of the child, which cannot too soon be discovered, whether with a view to the formation of character or the choice of congenial pursuits." Observe what the native stock is." "Every one's natural genius should be carried as far as it can." Affectation may sometimes, though not often, be seen growing in children, and is then the result of some perversion in the education. They should not be too much perplexed with lectures about good-breeding, which will more readily come to them when it comes as the graceful outward consequence of a moral refinement than when it is made the subject of rules and directions. Affectation is often the result of possessing the form before the spirit of good-breeding. As far at least as a proper confidence, grounded in self-possession, may go towards perfecting the manners, they should be helped; and dancing should be taught early with this view. But there is nothing graceful or becoming that has not its foundation in the mind; therefore, be that the fortress in every case-begin every operation there, and for the rest-" Never trouble yourself about those faults which you know age will cure." When children are scolded before company for faults in behaviour, it not unfrequently happens that the parents are the real culprits, who have not, really, sufficiently attended to the correction of those faults, and who lay the blame on the children only to divert it from themselves. The choice of servants is a matter of no slight importance in the education of a family. Folly, vulgarity, or dishonesty in a servant will be sufficient to counteract and destroy

the effects of the best system. Either servants, therefore, must thoroughly be free from every suspicion, which is almost impossible, or children must be sedulously restricted from their company. To create in them a preference for the company of their parents, everything in the shape of pleasure should proceed from the latter.

The question, whether a private or a public education be most replete with advantage, is one of difficulty, from the mixture of good and evil that is in both. The greater innocence which recommends a domestic education is usually thought to be counterbalanced by that ignorance of the world which accompanies it, whilst the bustle and spirit of a public school are tainted with violence, deceit, or false pride. In considering this question, it must be remembered, that "Virtue is harder to be got than a knowledge of the world." The only real value that any quality of the mind, or of the body either, can fairly pretend to, is the degree of its subserviency to the cause of virtue. Violence is no virtue, though courage is; and modesty and steadiness are no faults, though a soft and tame disposition is one, and one which cannot be too much censured. The true advantage of confi dence is the power which it gives for the preservation of honour and morality: how then can confidence answer this, its only legitimate purpose, when it is the offspring of a vicious experience? Nor is roughness courage, nor cunning wisdom, but rather the fictitious substitutes of the virtues they personate, and are so far from helping to form them, that they act in direct opposition to their spirit. To lay the foundation of character in assurance and self-sufficiency, and then to labour at a superstructure of modesty and virtue, is to begin at the wrong end; but the basis being in virtue, there is

no weight of other materials, whether for ornament or utility, which it will not nobly support. Inasmuch as a private education, then, is more conducive to the early establishment of right moral principles, it is to be preferred to a public education; and with respect to those drawbacks that are used to be complained of, there are none which may not be removed by proper methods. A boy, who is instructed by a tutor at home, should have every opportunity afforded him of mixing in company, and be encouraged to act and converse as his own reason dictates to him, and not be too much fettered by prescription, nor teased with directions in matters of trifling consequence; he should be left as much to his own discretion as may be compatible with the objects of his education. "But," says Locke, in concluding this head, "if after all it shall be thought by some that the breeding at home has too little company, and that at ordinary schools not such as it should be for a young gentleman, I think there might be ways found out to avoid the inconveniences on the one side and the other.” *

- That maxim of the ancients-" Maxima debetur pueris reverentia" (the utmost reverence is due to children) is of great wisdom, and teaches us to forbear in their sight from every act or word that can possibly offend that sense of truth and propriety which is native to them. If this respect is wanting on the part of the parents, what respect can they hope to secure from their children? Punishment and rebuke must seem to

He does not anywhere suggest the means of remedying the "inconveniences" on the side of public education. Nor does he observe that a private domestic education, as here developed, is, in the majority of cases, impossible on account of the expense.