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 certainly conceive themselves very happy, if they found such for their children; however I desire the reader to observe, that all I have hitherto said has been extracted 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 is neither out of their sphere, nor above the maxims and notions of the heathens. Something, therefore, is still wanting to the duties of a master, and this remains to be treated under the last article.

ARTICLE XIII.

PIETY, RELIGION, AND ZEAL FOR THE CHILDREN'S SALVATION.

[t] ST. AUGUSTINE says, that though Tully's treatise intitled 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 did not find the name of Christ in it; and that whatever did not bear that sacred name, however well conceived, however elegantly wrote, and however true it might be, did not entirely charm him. 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

[t] Ille liber mutavit affectum meum, & vota mea ac desideria fecit alia..... Immortalitatem sapientia concupiscebam æstu cordis incredibili: & surgere jam cœperam, ut ad te redirem... Fortiter excitabarsermone illo & accendebar, &

ardebam: & hoc solum me in tanta flagrantia refrangebat, quòd nomen Christi non erat ibi..... Quicquid sine hoc nomine fuisset, quamvís literatum & expolitum & veridicum, non me totum rapiebat. Conf. lib. iii. cap. 4.

do

do not find in it the name of Christ, and discover no footsteps of Christianity in the precepts, which relate to the education of Christian children.

I have designedly done this to show how blamable we should be, if we contented ourselves with what we have a right to demand from heathen masters; or if we should not go even so far as they. In short, Christianity is the soul and sum of all the duties I have hitherto spoken of. It is Christianity which animates them, which exalts and ennobles them, which brings them to perfection, and gives them a merit, whereof God alone is the principle and motive, and of which God alone can be the just reward.

Is

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? 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 deposit 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, to which all the rest are but the means. Now, how great and noble an addition does the office of a master receive from so honourable 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 governmeut of children, of capacity, pru

dence,

dence, 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 grunt me, for the direction of others and my own salvation, the spirit of wisdom and understanding, the spirit of counsel 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 makes him practise it. One great mark of his having re ceived 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 frequently 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 centinel to guard it, if the enemy carries off so precious a treasure whilst he is asleep. A good master must apply to himself those words, which God was continually repeating in the ears of Moses, the conductor of his people, [u] “Carry them in thy bosom, as a

nurse beareth the sucking child." He must experience somewhat of the tenderness and concern of [x] 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 [y] letter to a superior upon her obligations, nor too earnestly ex[y] Lettres de Morale & de Piété, chez la Veuve Estienne, tom. i. hort

[u] Num. xi. 12. [x] Gal. iv. 19.

hort them to read that letter with care, which suits so well with their circumstances.

1. The first means for preserving the talent, which has been committed to your care, and to increase it, is to labour with fresh zeal to procure your own sanctification. 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 labour in the name of Christ, that is, as he himself laboured in the sanctification of men. [z] He began with being the 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 obtaining 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 ineans is to expect nothing from your own care, your own prudence, your own light and labour, 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

[z] He began to do and teach, Acts i. 1. Mighty in word and in deed. Luke xxiv. 19.

the

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 labour seems ineffectual, be not discouraged, nor despair either of yourself or others; but still persist 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 labour in the night. It has seemed unprofitable, but not through your fault; the care was recommended to you, and not the success.

PART II.

PARTICULAR DUTIES RELATING TO THE EDUCATION OF YOUTH.

THE different duties I have to examine in this second part, relate to the principal of the college, the regents, the parents, the preceptors, and scholars.

CHAP. I.

OF THE DUTIES OF THE PRINCIPAL.

THE principal of a college is as the soul of it, what puts every thing in motion, and presides over all. To him belongs the care of establishing good order, of maintaining discipline, of watching in general over studies and manners. It is easy to comprehend how serviceable such an office is to the public, and at the same time how difficult to discharge. It were to be wished, one would think, that he who is placed at the head of the professors should be the principal in every respect; that he might in every thing serve as an adviser and pattern; that he should be a perfect

master