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The only certain proofs of the entire success of education are, the love of God, and the love of our neighbour-those two distinguishing characteristics of Christianity which, presenting as they do, a beautiful and harmonious developement of our immortal nature, seem, naturally and justly, to have formed, the chief features in that divine example which the Gospel has proposed to all mankind. Should these sentiments be prevalent in our pupil, should they grow with his growth, and influence his whole conduct, then every other faculty of his mind may be safely cultivated, -education need not then fear to strengthen every power which he possesses. In his hands the most energetic faculties will only become better instruments for executing higher designs; and as religion and morality alone can secure to us purity of intention, so the cultivation of the intellect alone can inspire ust with the hope of these intentions being fulfilled. This applies equally to every condition of

life. No doubt in education, as in every thing else, some allowance must be made for the great diversities in the situations of men: indeed, were it not necessary, it would still be right to make this allowance; for in all human society there must exist a relative standard of perfection for each particular class. Not only must the different qualities of the individual harmonize with each other, but the individual

himself must harmonize with his condition in life. When the feelings, opinions, and tastes are in unison with the habitual occupations, the duties belonging to every situation are rendered easier, and its pleasures greater: it follows, therefore, that it is not desirable to stimulate the faculties to a point beyond that in which they are likely to be naturally and regularly exercised in real life. Hence arises a scale of cultivation proportioned to the different conditions of life; but in the lowest classes of society, education has always a task to fulfil, always a certain degree of intelligence to cultivate.*

In the higher ranks of life education has indeed a great and arduous task to perform: duties, always important as regards the individual, become more and more so, in proportion to the influence he has the power of exerting. We are commanded not only to do good, but to do all the good in our power. Talents must not be buried, nor our light hid under a bushel. Such are the words of the divine law; and little or no good can be effected without the aid of an enlightened understanding. It is required to enable us to struggle against the temptations to vice, that perennial spring of misery; and it

* A passage relating to the duty of educating the lower classes has been here omitted by the translator, as being a subject on which there is now so little difference of opinion, that it hardly needs to be advocated.

is required to enable us to console every kind of distress. Place men in the same position, and inspire them with the same zeal, and they will be found to contribute to the happiness of their fellow creatures exactly in proportion to the degree of intelligence they possess. A certain enlargement of mind is necessary both to enable us to influence others, and to use our influence judiciously. Every acquisition, every talent, extends the sphere of our power and our usefulness; affords us the means of influencing a greater number of minds, and by their means acting upon others; and thus the influence of one benevolent being spreads far and wide, carrying intelligence and instruction in its train.

SECTION III.

Influence of Education on the Strength of the Will.

WE cannot pretend to form the characters of human beings unless we examine into the secret springs which move them to action; and as we can influence intelligent creatures only by means of their will, any knowledge which we can obtain on the best method of guiding this powerful engine must be of importance. It would indeed be mere trifling to occupy ourselves with other objects of education, if we had not at least reflected on this, which forms the grand difficulty

VOL. I.

both in life and education, and has therefore a paramount claim on our attention.

The weakness and errors of our will are but a part of the imperfection of our nature. The effects of this evil may be restricted, or softened; but will always be in some degree perceptible. Limited, however, as the power of education is in this respect, we do not make use of it to so great an extent as we might. There are three points which, it seems to me, ought particularly to be insisted on.

1. To strengthen and elevate the will; to preserve, as much as possible, its high station, as reigning over all human desires, and finding in their several forces, sometimes an obstacle, sometimes an auxiliary, but never a master.

2. To give to our pupil such tastes, sentiments, and habits, as will exercise a salutary influence over the will; and, even when it is least capable of making any efforts, will impel it to a right line of conduct.

Lastly; since, in spite of the most watchful care, a remissness, an indifference, or even a temporary depravation of the will, must at times occur, it should be an essential point in education to open to our pupil a pure and high source, whence his soul may recruit its wasted powers, and imbibe new vigour and strength.

When we speak of the will merely as regards its strength, independently of its direction, we call it firmness, energy, or constancy; it consti

tutes the degree of vital essence, the proportion of moral existence, which each individual possesses; it bestows authority on his words, his actions, even on his silence; and renders him the object of an esteem, a love, and sometimes a fear, proportioned to our idea of the strength of this internal power.

I hardly know whether or not it is in the power of instructors to increase the moral energy of their pupils; but it seems quite certain that it is very easy to diminish it; and that this is an error into which we are but too apt to fall; indeed, education too often tends entirely to destroy all firmness of character; and consists in a system of means which serve only to weaken the energy of the will. If it be of a gentle and persuasive nature, it prevents the will from attaining any firmness; and if it be severe and harsh, it bends. or crushes it. Its object is to form habits; but it is the peculiarity of habits that they lead to the performance of actions, without any reference to the will. It makes great use of the instinct of imitation, the effects of which are much the same as those of habit; and sometimes it even makes use of deceit, the most pernicious example of all, both as regards morality, and energy of character.

But it is easy to understand why parents, though fully acknowledging the importance of this quality, are sometimes unwilling to encou

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