sible to their influence, or it obtains an erroneous impression, that mankind in all their actions are to be influenced only by that which is to them personally profitable or injurious.

"VI. The more sensual the man is, and the more he lives merely for the present and for himself, and the younger he is, so much the sooner after the act must reward or punishment be applied. On the contrary, the

older the child, the more he must be accustomed to expect his reward or punishment at a distance, and the more must he be taught to hope or fear the remote consequences.

“VII. Rewards and punishments should never be applied by the educator till after he has fully weighed the circumstances in a dispassionate state of mind, with perfect impartiality. Every indiscretion, every mistake in the circumstances, every perceptible favouritism for an individual, effaces from the heart of the child whatever is beneficial in reward or punishment; that is, the sense of its necessity and propriety. The passionate man always commits errors. He mistakes the good, or overvalues it in his reward. That which is wrong is equally misunderstood, and attributed to the worst motives, and punished with excessive severity. Punishment should never be applied in anger, and still less with a sneer, or scorn, or an air of triumph; but rather always with marks of compassion for the child. Children should feel that the educator is compelled to the measure, and that it is disagreeable to him. When he imprudently punishes, he necessarily alienates the hearts of his pupils, and fosters a refractory, turbulent disposition; but when punishment is properly applied, it leaves

a permanently good impression, and the educator is esteemed and beloved as a father. For a general rule, the approbation of the teacher is a sufficient reward for all moral conduct. In no case should it be encouraged by a determined precise premium. No rewards are proper in the religious part of education; for they might lead to the opinion that mankind could merit the favour of their God by their good works."

LETTER VI.-TO THE SAME.

MORAL AND RELIGIOUS INFLUENCE.

It has been beautifully said, that "TRUTH, Considered in itself, and in the effects natural to it, may be conceived of as a gentle spring or watersource, warm from the genial earth, and breathing up into the snow-drift that is piled over and around. its outlet. It turns the obstacle into its own form and character, and as it makes its way increases its stream; and should it be arrested in its course by a chilling season, it suffers delay, not loss, and waits only for a change in the wind to awaken and again roll onwards."*

So would I describe the present relative position of knowledge and religion. The scattering abroad of knowledge, and the general diffusion of the elements of science among the people, may, for a time, like the snow-drift which covers the fountain, appear to impede, rather than advance

*S. T. Coleridge.

the triumphs of the gospel; but it is in truth only destined to accelerate its progress. The quiet, but insinuating master influence beneath, is silently gathering strength from the apparent hindrance, and preparing to break forth afresh with the force and volume of a torrent.

Many amiable and excellent persons are slow to perceive this; they are hard to be persuaded, that whatever is gained for knowledge must eventually be gained for christianity; and they tremble, at the very moment when the dictates of faith and reason alike call upon them to rejoice. Hence it happens, that while many, influenced by selfishness and pride, openly mourn over "the emancipation of the human reason from a legion of devils," because it involves "the loss of a herd of swine;" others, from whom better things might have been expected, stand by unconcerned, as this great work of humanity and religion falters in its course, or at best, urges its way by slow and painful steps. I trust it is scarcely necessary to say to you, Sedulously avoid this mischievous error.

Never give place for a moment to the idea, that intellectual advancement is in any degree unfavorable to moral improvement, or imagine that you will be more likely to promote true christianity by exclusive attention to religious instruction. While you are deeply anxious that all you teach should be based upon the gospel, and sanctified by the Holy Spirit, never forget that children have duties

to perform in this world as well as the next, and that it is cruelty, as well as folly, to deprive them of any natural right, under the pretext of extraordinary care for their spiritual interests. Rightly understood, the two invariably coincide: the enlargement of the intellect is favorable to the improvement of the heart ;* "reason" is "assisted by faith," and "taste" is "purified by devotion.” Keeping this cautionary remark in view, I may now venture to say, "Gird up the loins of your mind,” and bend your undivided energies to the accomplishment of the great ultimate object of all your labors-the production of good moral and religious influences.

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And here allow me to offer you one word of liminary advice. It is this:-Take rational and scriptural views, of the nature of the Being on which your influence is to be exerted. If you set out with the idea, that the heart of a child is a fountain of love and purity,-that its affections, untainted by evil, will naturally gush forth towards the good and the beautiful, when presented to its notice,— that its mind is a white and pure tablet, on which you may inscribe what you will;-I say, if, instead of listening to the voice of scripture and of reason, you take up with these miserable senti

* The committee of the general Assembly of the church of Scotland, state in their report on schools in the Highlands, that those in which the greatest variety of secular instruction is imparted, are most distinguished by a religious character.