is not surprising that, as all the pleasure lies on one side, and all the trouble on the other-all the trouble in study, and all the pleasure in diversion-a child should bear the one with impatience, and run zealously after the other. The skill of the master lies in making study agreeable, and teaching his scholar to find a pleasure in it; to which end play and recreation may very much contribute.

11. Rest and Recreation.

A great many reasons oblige us to grant rest and recreation to the children. First, the care of their health, which should go before that of knowledge. Now nothing is more prejudicial to it than too long and constant an application, which insensibly wears and weakens the organs, which in that age are very tender, and incapable of taking great pains. And this gives me an opportunity of advising and entreating parents not to push their children too much upon study in their early years, but to deny themselves the pleasure of seeing them make a figure before their time. For besides that these ripe fruits seldom come to maturity, and their early advancements resemble those seeds that are cast upon the surface of the earth, which spring up immediately, but take no root, nothing is more pernicious to the health of children than these untimely efforts, though the ill effect be not immediately perceived.

If they are prejudicial to the body, they are no less dangerous to the mind, which is exhausted and rendered dull by a continual application, and, like the earth, stands in need of a stated alternative of labor and rest, in order to preserve its force and vigor.

Besides, as we have already observed, the boys, after they have refreshed themselves awhile, return to their studies with more cheerfulness and a better heart, and this little relaxation animates them with fresh courage, whereas constraint shocks and disheartens them.

I add with Quintilian, and the boys will doubtless agree to it, that a moderate inclination for play should not displease in them, as it is often a mark of vivacity. In short, can we expect much ardor for study in a child who, at an age that is naturally brisk and gay, is always heavy, pensive, and indifferent even for its play?

But in this, as in everything else, we must use discretion and observe a medium which consists in not refusing them diversion, for fear they should grow out of love with study, and likewise in not granting too much, for fear they should grow habituated to idleness.

The choice in this point requires some care; we need be under no concern about procuring them pleasures,—they invent enough of themselves. It suffices to leave them to themselves, and observe them without constraint, in order to keep them in temper when they grow too

warm.

The diversions they love best, and which are likewise most suitable to them, are such as are attended with some bodily motion. They are satisfied if they do but often change place. A ball, a kite, a top, are an high delight to them, as also walking and running.

There are plays of ingenuity, wherein there is instruction mixed with

diversion, which may sometimes find a place when the body is less disposed for motion, or the time and season oblige them to be confined within doors.

As play is designed for a recreation, I question whether we ought commonly to allow the children such as require almost as much application as study. James the first, king of Great Britain, in the instructions he left his son how to govern well, amongst other advice concerning play, forbids him chess, for this reason, that it is rather a study than a recreation.

Plays of hazard, such as cards and dice, which are now become so fashionable, deserve still more to be forbid the boys. "Tis a shame to our age, that rational persons cannot pass a few hours together without cards in their hands. It will be well for the scholars if they carry from college, and long retain, an ignorance and contempt for all diversions of this nature.

It is a principle in education, which cannot be too much inculcated upon parents and masters, to inspire children in general with a taste for such things as are simple. They should neither feed upon delicate dishes, nor be entertained with elegant diversions. The temper of the soul is corrupted, as well as the taste, by the pursuit of sharp and poignant pleasures; and as the use of ragouts makes common food that is plainly dressed seem tasteless and insipid, so great emotions of the soul procure a disrelish to the ordinary diversions of youth.

We see parents, says M. de Fénelon, that are otherwise well-designing people, carry their children themselves to the public shows, and pretend by thus mixing poison with healthful food, to give them a good education, and would look upon it as cruel and austere to deny them this medley of good and evil. He must be very little acquainted with human nature, who does not see that this sort of diversion cannot fail of creating a disgust in the boys for the serious and busy life, to which, however, they are designed, and make them consider plain and innocent pleasures as insipid and insupportable.

12. Tuition of Boys by Discourse and Example.

What I have lately said shows how much this is an indispensable duty of masters. As it is often requisite to fortify the children beforehand against the discourses and examples of their parents, as well as against the false prejudices and false principles that are delivered in common conversations, and authorized by an almost general practice; they should be to them that guardian and monitor which Seneca so often speaks of, to keep them or deliver them from popular errors, and to inspire them with such principles as are conformable to right and sound reason. It is requisite, therefore, that they have a thorough sense of themselves; that they think and talk always of wisdom and truth. For nothing can be said before children without effect, and they regulate their fears and desires by the discourses they hear.

'Tis for this reason that Quintilian, as we have already observed, advises masters to speak often to their disciples of honesty and justice.

And Seneca informs us of the wonderful effects which the lively exhortations of his produced upon him :

It is scarce to be imagined how great an impression such discourses are capable of making; for the tender minds of youth are readily inclined to the side of virtue. As they are tractable, and not as yet infected by corruption, they easily yield to truth, provided an understanding advocate pleads its cause before them, and speaks in its favor. For my own part, when I heard Attalus inveigh against vice, error, and irregularity, I pitied mankind, and thought nothing great and valuable but a man that was capable of thinking as he did. When he undertook to set off the advantages of poverty, and to prove that whatever is more than necessary can be looked upon only as a useless charge and an inconvenient burden, he made me wish to go poor out of his school. When he exclaimed against pleasure, commended chastity, frugality, and purity, I found myself disposed to quit the most lawful and allowable pleasures.

There is still another shorter and surer way of conducting the boys to virtue, and this is by example. For the language of actions is far stronger and more persuasive than that of words. Longum iter est per praecepta, breve and efficax per exempla. "Tis a great happiness for boys to be under masters whose lives are a continual instruction to them, whose actions never contradict their lessons, who do what they advise and shun what they blame, and who are still more admired when seen than when they are heard.

Something seems still to be wanting to what I have said in this chapter concerning the different duties of a master; and yet parents would surely think themselves very happy if they found such for their children; and yet I desire the reader to observe that all I have hitherto said has been drawn solely from Paganism; that Lycurgus, Plato, Tully, Seneca, and Quintilian have lent me their thoughts, and supplied the rules which I have laid down; that what I have borrowed from other authors does not go beyond their sphere, nor rise above the maxims and notions of the Heathen. Something, therefore, is still wanting to the duties of a master, and this remains to be spoke to under the last article.

13. Christian Piety, Religion, and Zeal for the Children's Salvation. St. Augustine says, that though Tully's treatise, entitled 'Hortensius,' was very agreeable to him, and the reading of it had paved the way to his conversion by inspiring him with an eager desire after wisdom, there was, notwithstanding, still something wanting, because he found not there the name of Christ; and that whatever did not bear that sacred name, however well conceived, however elegantly written, and however true it might be, did not entirely carry away his heart. I think, likewise, that my reader should not be wholly satisfied, but still find something wanting in what I have written concerning the duty of masters as they meet not there with the name of Christ, and discover no footsteps of Christianity in the precepts which relate to the education of Christian children.

* Conf. lib. 3, cap. 4.

What, then, is a Christian master who is entrusted with the education of youth? He is a man into whose hands Christ has committed a number of children, whom He has redeemed with His blood, and for whom He has laid down His life; in whom He dwells, as in His house and temple; whom He considers as His members, as His brethren and co-heirs, of whom He will make so many kings and priests, who shall reign and serve God with Him and by Him to all eternity. And for what end has He committed them to his care? Is it barely to make them poets, orators, and men of learning? Who dare presume to say or even to think so? He has committed them to their care, in order to preserve in them the precious and inestimable depositum of innocence, which He has imprinted in their souls by baptism, in order to make them true Christians. This is the true end and design of the education of children, and all the rest are but the means. Now how great and noble an addition does the office of a master receive from so honorable a commission? But what care, what attention and vigilance, and, above all, how great a dependence upon Christ does it require?

In this last circumstance lies all the merit, and at the same time all the consolation of masters. They have need, in the government of children, of capacity, prudence, patience, mildness, resolution, and authority. How great a consolation is it to a master to be fully persuaded that Christ gives all these qualifications, and grants them to the humble and persevering petitioner, and that he may say to Him with the prophet, 'Thou, O Lord, art my patience and my strength, Thou art my light and my council, Thou subduest the little people under me whom Thou hast committed to my care. Leave me not to myself one moment, but grant me, for the direction of others, and for my own salvation, the spirit of wisdom and understanding, the spirit of council and strength, the spirit of knowledge and piety, and, above all, the spirit of the fear of the Lord.'

When a master has received this spirit, his work is done. This spirit is a master within, which dictates to him, and teaches him all that is requisite, and upon every occasion points out to him his duty, and teaches him to practise it. One great mark of his having received it, is that he finds in himself a great zeal for the salvation of the children; that he is affected with their dangers, and touched with their faults; that he oft reflects upon the value of the innocence which they have received in baptism; how difficult it is to recover it when once it is lost; what account must he give to Christ, who has placed him as a sentinel to guard it, if the enemy carries off so precious a treasure while he is asleep. A good master must apply to himself those words which God was continually resounding in the ears of Moses, the conductor of His people: 'Carry them in thy bosom, as a nurse beareth the sucking child.' He must experience somewhat of the tenderness and concern of St. Paul for the Galatians, 'for whom he felt the pains of childbirth, till Christ was formed in them.'

I cannot avoid applying here to the masters some of the instructions which are given in a letter to a superior upon her obligations, nor too

earnestly exhort them to read that letter with care, which suits so well with their circumstances.*

1. The first means of preserving the talent which has been committed to your care, and to increase it, is to labor with fresh zeal to procure your own satisfaction. You are God's instrument towards these children; you must, therefore, be strictly united to Him. You are the channel, and, therefore, you should be filled. It is your part to draw down blessings upon others; you must not, therefore, turn them aside from falling upon your own head.

2. The second means is not to expect fruit if you do not labor in the name of Christ, that is, as He Himself labored in the sanctification of men. He began with giving an example of all the virtues He has required from them. His humility and gentleness were astonishing. He gave His life and blood for His sheep. See here the example of shepherds, and discern your own. Never take your eyes from this divine model. Bring forth thus, thus train up your disciples, who are now become your children. Think less of chiding them than of procuring their love; and think only of gaining their love, in order to plant the love of Christ in their hearts, and after that, if possible, to blot you out of their minds.

3. The third means is to expect nothing from your own care, your own prudence, your own light and labor, but only from the grace of God. He rarely blesses those who are not humble. We speak in vain to the ears if He speaks not to the heart. We water and plant in vain, unless He gives the increase.

We think to do wonders by multiplying words. We think to soften the hardness of the heart by sharp reproaches, by humiliations and corrections. This may be useful sometimes, but it must be the grace of God that makes it so; and when we rely too much upon these outward means, we lay a secret obstacle in the way of grace, which is justly refused to human presumption and an haughty confidence.

4. If your discourse and cares have the blessing of God, do not attribute the success of them to yourself. Do not give ear to the secret voice of your heart, which applauds you for it. Hearken not to the commendations of men who mislead you. If your labor seems ineffectual, be not discouraged, nor despair either of yourself or others; but still go on in your duty. The moments which God has reserved to Himself are known only to Him. He will give you in the morning the reward of your labor in the night. It has seemed unprofitable, but not through your fault; the care was recommended to you, and not the success.

*Lettres de Moule et de Picté, Chez Jacq. Estienne. tom. 1.

+'He began to do and teach.'—Acts, i. 1, 'Mighty in word and in deed.'-Luke, xxiv. 19.