would be to persevere. But, at the same time, it is evident that advice founded on such reasoning will not have any influence on future conduct.

In order to favour both the work of reason, and the cultivation of the best motives, education ought to begin by endeavouring to strengthen the character, — by preparing the soil in such a manner that every good principle may take root in it, and bring forth fruit. The natural volatility of children renders this somewhat difficult; and since, as long as there is no fixed principle in the mind, we are never certain of being able to influence them, the means of cultivating firmness of purpose seem wanting, as well as the quality itself. Yet we must not despair. If we do not possess motives founded on reason, we have a resource, less elevated in its nature, but often very efficacious, in the power of habits. Energy is sometimes a gift from Heaven; but it is also the result of the natural developement of the moral strength, provided that there has been no obstacle to its progress. A child will learn to restrain his passions from the habit of obedience which he has acquired: by being accustomed to decide for himself whenever circumstances will allow of it, he will acquire decision of character, and his will, no longer merely passive, gains vigour from exercise.

In short, the great problem to be solved, in the government of children, is the same which occurs in all governments; the object always being to combine the greatest degree of individual liberty with a perfect obedience to the laws.

In order to obtain this end, nothing is so much to be avoided as commands half insisted on, obligations half enforced, insinuations, hints, silent solicitations; by such a plan, while pretending to leave the child to himself, we are really binding him with a thousand ties. He lives in an atmosphere of doubt which enfeebles his energy, and weakens the strength of his intentions. If the boundaries of freedom and duty are destroyed, a vague uncertainty is spread over both his plans and his actions; he is for ever regretting a resolution which he has not taken, and wishing to retrace his steps. If we would preserve the child now, and the man hereafter, from so painful a state, we must take care that on his entrance into life he is subjected to a just authority, while, at the same time, his will is allowed to act a definite part. Hence it is that public education, where the whole community is governed by fixed laws, and no constant watch kept over individuals, is most favourable to the formation of energy of character.

Another question remains to be decided; how far strict discipline, united to great inde

pendence, is consistent with gentleness of intercourse, and with habitual confidence: how far, especially in girls, it can be combined with that grace, those engaging charms, that delicately-shaded respect and refinement of manners, which are so peculiarly required in women. It may be that in their case this kind of discipline should not be so long continued : yet we must never forget the enervating effect of any other system. But, after all, reason, even when assisted by observation, can only point out general principles, in the application of which innumerable modifications must always take place.

I will only add, that strong minds alone are capable of deep feelings; and that delicacy and refinement of conduct will naturally result from the full developement of the feelings of the heart and conscience.

SECTION IV.

Motives by which the Will is influenced.—Influence of Religion on the Will.

NOTWITHSTANDING the absolute power with which the will seems to rule. in the human breast, it may be guided and influenced by motives whose direction it is inclined to follow: and hence education finds in such motives a

secondary source of energy. If they are important, if they deserve the approbation both of our conscience and of mankind, their influence may be lasting, and a settled habit may be contracted. But if we trouble ourselves only concerning actions in detail, if it be our whole object to favour or discourage these, we may bring forward a multitude of trifling reasons, without inculcating any general principle. The child may indeed behave correctly, but his moral feelings remain untouched; and we are only forming, by a different method, an inconsistent and unsteady character.

And, undoubtedly, the motives of children are what alone we ought to consider as of any importance: at that age the effect of any action is of little moment; and even the best actions have no value but as indications of the disposition which has prompted them, and which may continue to influence the conduct in after life. We often observe in children the best intentions, accompanied with an anxious desire to do their duty: the germ of such a disposition exists in every mind, and particular circumstances, or a mother's happy instinct, will often foster and develope it. A more exact knowledge of the real motives by which the will is influenced seems equally necessary for education and for morality; and as, generally speaking, these motives are essentially the same in men as in children, the

most certain way of gaining this knowledge is

to make our own hearts

always within reach of our observation, and always able to afford us instruction—the objects of our close examin

ation.

The importance of the motives by which children are influenced being so great, to inspire them with right ones ought to be a principal object in education, and one of the first to which our attention should be directed. There are some motives which, as differing in kind, it may be useful to distinguish. Of these, some might perhaps more properly be named instincts, as they regard only the preservation of our physical existence: others, though to a certain degree selfish, are yet more nearly allied to morality, and relate to that part of our happiness which depends on the opinion of our fellow-creatures. Such is self-love, with all its various modifications. Others, again, more elevated in their nature, such as a love of what is just, true, or beautiful, — introduce the soul into those calm regions where it becomes purer, more enlarged, and more enlightened; whilst others, more impetuous and turbulent, seem to transport our existence out of ourselves, to make it centre in external objects, causing us to live, as it were, in another soul. Such are the tender affections, which, from their first faint appearance, as shown in the instinct