which the Lord thy God giveth thee." This is very significant. It shows, that the teacher is in the place of a parent; that the office of a teacher is pastoral; that it has "exceeding great and precious promises," for its encouragement: as, in Daniel, (xii. 3,) where the margin reads, "They that be teachers, shall shine, as the brightness of the firmament; and they that turn many to righteousness, as the stars, for ever and ever." Let every teacher think of these things; and ever strive to realize the weight and tenderness of a relation, which combines the parent, with the pastor. Parental interest, parental tenderness, parental patience; pastoral watchfulness, pastoral diligence, pastoral faithfulness.

II. Children are tender, in their nature. It is the petulance and impatience of parents that hardens them and teachers too often complete, by captiousness, what parents have begun. A child is a tender thing.

III. It should always be presumed, with children, that they tell the truth. To suggest that they do not, is to help them to a lie. They think, that, if it were so bad a thing, you never would presume it.

IV. From want of sympathy with children, much power with them is lost. You traverse a different plane, from theirs; and never meet. V. That is well, which is said of Agricola, by Tacitus, "Scire omnia, non exsequi:" he saw every thing; but did not let on. great, in managing children.

This is

In

VI. Teachers under-estimate their influence, with children. this way, they, commonly, lose much of it. A child is instinctively disposed to look up to a teacher, with great reverence. Inconsistencies weaken it. By unfaithfulness, it is lost.

VII. Every thing is great, where there are children; a word, a gesture, a look. All tell. As, in the homoeopathic practice, to wash the hands with scented soap, they say, will counteract the medicine. VIII. Nothing is more incumbent on teachers, than perfect punctuality. To be late, one minute, is to lose five. To lose a lesson, is to unsettle a week. Children are ready, enough, to run, for luck." They count upon a teacher's failures; and turn them into claims. At the same time, none are so severe, in their construction of uncertainty, in teachers, as those who take advantage of it. It is with children, as with servants; none are such tasking masters.

IX. Manner is much, with all; but, most, with teachers. Children live with them, several years. They catch their ways. Postures, changes of countenance, tones of voice, minutest matters, are taken and transmitted; and go down, through generations. Teachers should think of these things. Carelessness in dress, carelessness in language, carelessness in position, carelessness in carriage, are all noticed; often imitated; always ridiculed. Teachers should have no tricks.

X. There is great need of prayer, for teachers. Parents should pray for them. Their scholars should pray for them. They should pray for themselves, and for their scholars. That is well for them to do, which the Son of Sirach says, of Physicians: "they shall also pray unto the Lord, that He would prosper that which they give, for ease, and remedy, to prolong life." When teachers lament small progress.

with their children, may it not be, as St. James saith, "Ye have not, because ye ask not"? Pastors and teachers, beyond all others, should be "instant in prayer."

XI. Few things are so important, in life, as a just estimate of the value of time. Every thing, in a course of education, should promote its attainment. It will be learned or unlearned, practically, every day. If a teacher is in his place, at the minute; if he has every scholar in his place; if he has all the instruments and apparatus ready, down to the chalk, the pointer, and the blackboard wiper: if he begins at once; if he goes steadily on, without interval or hesita tion; if he excludes all other topics, but the one before him; if he uses his time up, to the last drop: such an one is teaching the true value of time, as no sermon can teach it.

XII. Gossip is the besetting sin of some good teachers. The thread of their association is slack-twisted. It is apropos, to every thing. Gossiping should be banished from every recitation room.

XIII. Nothing can be more radically wrong, in education, than the attempt at false appearances. It rots the heart of children; and makes them chronic hypocrites. And it fails of its immediate end. The children know, and tell, it. The teacher, who has crammed his scholars, for an examination-assigning this proposition, to one, and that passage in an author, to another-is like the silly bird, that hides its head; and thinks, it is not seen.

XIV. In all good teaching, "multum, non multa," is the rule; not many things, but much.

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XV. Teachers must not lose courage, at slow progress. The best things come, little by little. Gutta, non vi, sed sæpe cadendo." XVI. Teachers that are teachers, cannot be paid. Alexander's conquests would have been no compensation for Aristotle's instruction. Their name is written, in heaven.

XVII. Irony, sarcasm, and the like, should never be employed, with children. They only irritate. Oil softens better than vinegar.

XVIII. Teachers err, by giving too long lessons, at first. If necessary, occupy the whole hour, with a single sentence, or a single rule. The next hour, you can take two or three. Let nothing be passed, that is not mastered. It will seem slow, at first. Afterwards, it will be fast. "Festina lente."

XIX. There are teachers who say the lesson for their pupils. They learn the trick of it; and lean on it. They have but to hesitate; and the master gives the word. It is, partly, from impatience, in the teacher; partly from over-easiness. Such a master will spoil the best scholars. It is the office of a teacher, to help his scholars : not, to do their work.

XX. To be a teacher is either the most odious, or the most delightful occupation. It is the heart, that makes the difference. The years, that Jacob served, for Rachel, seemed but a few days, to him. The reason was, he loved her.

XXI. To teach, for pay, is to teach, for prey :

To teach, for love, is paid from above.

These are first-water jewels, clear, and pure, and real, and

pointed. The very concentrations of ripe wisdom and earnest experience. So extensive and varied are the published expressions of my Father's educational views, that it is difficult to make a selection. In a future publication of his sermons, and addresses, they will develop themselves, jewel and setting, fully; so that here, I may take up but two points; his views of Christian education, and of Female Christian education. His views of Christian Education; which are stamped, I trust, indelibly upon his Diocese, were broad, and deep, and high. Broad enough, to take in, all cultivation of every grain of soil, in a man's whole nature; deep enough, to lay the foundation, strongly, in the soul; high enough, to raise the cap-stone of the glorious building, among the great mysteries of the Christian faith, in the clouds that veil, and yet disclose, the Throne of God.* He had no faith in

"Non

*Of this it may be said, that as chairman of a Committee, he published an address to the people of New Jersey, on the subject of Common Schools, sustaining the system. Any one who will read it, will find, how fully it is based on the idea of training children "to render unto God, the things that are God's, as well as unto Cesar, the things which are Cesar's." And based on this, its argument is not for what Common Schools are now; not, for what is called a sectarian" plan of education. His argument is, that men owe to each other the duty of securing and extending knowledge, and that "every free State must provide for the education of her children;" and still further, that there ought to be no distinction, between rich and poor; against the "narrow notion, that there is to be an education for the poor as such." coarser earth, a thinner air, a paler sky? Does not the glorious Sun pour down "Has God provided for the poor a his golden flood as cheerily, upon the poor man's hovel, as upon the rich man's palace? Have not the cotter's children as keen a sense of all the freshness, verdure, fragrance, melody and beauty of luxuriant nature, as the pale sons of kings? Or is it on the mind, that God has stamped the imprint of a baser birth, so that the poor man's child knows, with an inborn certainty, that his lot is to crawl, not

climb? It is not so. God has not done it. tal. Mind is imperial. It bears no mark of high or low, of rich or poor. It Man cannot do it. Mind is immorheeds no bound of time or place; of rank or circumstance. It asks but freedom. It requires but light. It is heaven-born, and it aspires to heaven. Weakness does not enfeeble it. Poverty cannot repress it. Difficulties do but stimulate its vigour. And the poor tallow-chandler's son, that sits up all the night, to read the book which an apprentice lends him, lest the master's eye should miss it in the morning, shall stand and treat with kings, shall add new provinces to the domain of science, shall bind the lightning with a hempen cord, and bring it

harmless from the skies."

as the school for poor men's children; but as the light and air are common." "The Common School is common, not as inferior, not does not touch the Godlessness and irreligion, which the System has grown to now. He he had, he would not have spared it. His address, "Female education on Christian principles," as quoted further on, bears date in this same year, and it gives no uncertain sound. Perhaps he may have hoped to mould the system to the truth; thinking it only imperfect, and not erroneous.

grew up to corn. But to those who still will see an inconsistency, I am free to But thistle-down never say, that my Father's name in 1858, would never have been signed to this, which was written in 1838. All that is there, he believed always; but the evils of the system, as wrought out now, would have constrained him, to say more or to say nothing. Then, his plans were but beginning; and the poison, in the other system, was undeveloped. But now, after his mature meditations under the shady leaves, of the fair tree of Christian training, that grew up from his soul; now, since infidel New England, careless America, licentious Young America, have graduated from our public schools, he would have urged the danger, and suggested the one

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irreligious systems of teaching. All, that God put in human nature, must be drawn out.

And, to forget and forego the culture of the soul, while military training exercised the body, and mathematics trained the mind, he felt to be the boyishness, that tends butter-cups and daisies, in the wheat-field, but gives no care, to the prospective beauty of the legitimate crop. At the same time, he proposed no violent abolition of Common Schools. He felt that nothing, yet, was ready to be substituted for them. And to him, it seemed unkind, to point a seventy-pounder at a thing, whose innate and inbred poison was killing it, by inches. He would strengthen and perfect Christian schools, till, by their own attractiveness, they drew in all the rest. He would build the ark, rather than hasten the flood; confident, that the publie safety would drown, with its tide of mature feeling and experience, the hasty erections of mere earthly wisdom; and then, souls would float into it and be saved. In this, as in all else; he was never busy, either abusing old theories,* or opposing new ones; he was never impatient of existing evils; but he was engrossed in true and earnest work; maturing and executing plans, whose presence and perfection must do away, with all rival theories. But his purposes were earnest; his assertion of them, incessant, fearless, and forcible; his execution of them, laborious and most successful.

In his first appeal to Parents, for Christian education, in A. D. 1837, at the establishment of St. Mary's Hall, he wrote thus:

Why is it, that the infidel, who can find no flaw or failure in the perfect system of eternal truth, is enabled to set up his strong. hold of offensive warfare, in the utter failure of its due results? Why is it, that the heathen, to whom Christ is preached, crucified for their transgression, are emboldened to turn back the bleeding argument of the Saviour's dying love, with the keen and merited reproof, "Go first, and be at peace among yourselves!" It is not from any famine of the Word that it is so. For the sacred Scriptures are sown, broadcast through the land. It is not accounted for, by the want of public religious instruction. For the house of God throws open, everywhere, its peaceful portals; and sacred knowledge, like the waters from a mountain spring, flows freely through our streets. These, unquestionably, are great, inestimable blessings. corrective, if he had urged the thing at all. The labour of his life, and the memories of his death, witness for him, against an unfair wresting of a single outburst of eloquence so long ago. Since then, his wisdom and his work have come of age. "For an immortal nature," he writes in 1837, "there can be no proper education, which is not founded in, imbued with, and sanctified by, religion."

One of his favourite stories, was of the man, who drew an elephant, in a lottery; "What should he do with it." He never did this. He drew no elephants, for he did nothing by chance. If he had to have one; he built his stable, and selected his keeper, and appointed his work, before he got him.

Were it not for these, the light, which now shines "in a dark place," would leave us, in unmitigated gloom. But these are not enough. The seed of God's word may indeed be sown; but to what purpose, if it fall "by the way-side," or "upon a rock," or "among thorns?" The fountains of salvation may be freely opened; but to whose advantage, if men thirst not, neither turn aside to drink? There needs a previous preparation. The soil of the young heart must first be fitted, to receive "the good seed," and "keep it," and bring forth fruit unto perfection. The new-born babe must, from the birth, be nurtured with "the sincere milk of the Word," that he may learn to love it, and his "appetite may grow by what it feeds on." In a word, to have Christian men, we must bring our children up "in the nurture and admonition of the Lord." It is of the child, who is trained up "in the way he should go," that we have God's assurance, "when he is old, he will not depart from it."

And again he writes in the same address;

For such a purpose, celestial influences must be combined, with what is best of earth, and our newly-constituted family must form a Christian Household. Last of all places, to be left without "the care of souls," is a seat of female education. Fullest of promise, in its present influence, and in future, permanent results, will be the exercise, in such a fold, of the pastoral relation. The father of the family will, therefore, also be the shepherd of the lambs. The priestly and the patriarchal office will be again combined. Every morning will be consecrated, and every evening blessed, with prayer. The Word of God will be daily read, and its sacred truths enforced, in the hearing of all. The careful study of the sacred text, will be furthered by encouragement and assistance, in every proper form. The habit of private devotion will be promoted and cherished, to the utmost. And pastoral care, knit with parental love, will wait, and pray, and watch, to warn them that are unruly, comfort the feeble-minded, support the weak, be patient toward all."

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Nor was this Christian influence so vague in its bearings, as to be unreal. His catholicity embraced no form of falsehood. Apostle's doctrine in the Apostolic fellowship was his idea. And so this teaching was dogmatic, positive, plain and unmistakeable.

*Upon our Christian household, for its growth in grace, and in

Female Education, pp. 15, 16. In a third edition of this address, in a note to a quotation from Bishop Beveridge," the prayers would be read twice a day in every Parish, as the law requires; "he says, "so in the Church of England; and distinctly contemplated, as to the practice, in our branch of the Catholic Church, for which there is provided, the order for daily morning prayer' and 'the order for daily evening prayer. God grant it may one day universally be so. It is so at St. Mary's Hall," This was written in 1840. The daily service was begun at the Hall in 1838. I believe it to have been the first in the country, after the General Theological Seminary. In connection with it, my Father said of Mr. Winslow, who died in 1839; "He did live to see the Daily service established at St. Mary's Hall, and to hear, in his sick room, the daily chants." How many hearts might have the comfort now; "but they will not."