sion, rather than attempt to make God's right look wrong, or the contrary. Thus, ever bold for the right himself, he will be faithful and strong to inspire the same boldness in others.

Perhaps in this instance, more than in any other, moral training must depend in a great measure upon individual influence. A man should be a hero to undertake this task, not a mere schoolmaster; a woman should be a heroine. And such I believe there are of both sexes, often labouring, often pining, in uncongenial elements, often working at mere head work, often not working at all; and yet, with burning hearts, and capabilities exhaustless, of the very kind which are most wanted in our systems of moral training to give them that vitality and force without which they never can be kept from dwindling down into mere routine, or breaking off into scholastic institutions for the cultivation of intellect alone. The fact is, that in establishing such institutions the last thing dreamed of would be to comprise the double influence of two trainers, one for the intellectual, the other for the moral powers; and yet seldom, if ever, can the necessary qualification be found combined in one.

In speaking of another important principle of moral training it is scarcely possible to separate this from the last described, because my object will be to show what must be avoided, and made to give place as part of a system to that reference to simple right and wrong already alluded to: I mean, the old-fashioned system of assumed infallibility on the part of those who govern; for training under such a method is out of the question. This method may not inappropriately be called the Look at me system; for it implies a perpetual reference to self

as a living instance of exemption from all the bad habits, or evil tendencies, which have to be corrected in the young,

The stress which is laid upon a perfect example might be all right, if a sufficient number of perfect models could be found; and yet, even then, I doubt whether the experiment would produce all the good expected from it. Reference to simple right and wrong is a far safer method, and it is one which in many respects commends itself more to a candid, discriminating, and sensitive mind. The young do not want a model; they want a friend, an adviser who can sympathise in all their weaknesses from having felt the same; and who can understand the power of temptation, from having been tempted. And how much better is it frankly to acknowledge, perhaps more tacitly than by words, that we are weak and foolish like others; to stand before the young clothed in humility, and conscious of weakness; even in matters of learning, to be frank enough to say sometimes "I do not know," than to assume a position in which every flaw of temper or habit must be brought out into the strongest light, while the whole character by such a method is removed to an almost unapproachable distance, instead of being brought near in its seasons of greatest weakness and want.

That perfect oneness which may thus be established between the teacher and the taught, is a great essential in the maintenance of that high, pure atmosphere so necessary in moral training. So soon as there steals into a community of the young an idea that they are one party, and those who govern them another; and that these two parties are, in the slightest degree, capable of opposing interests, all right moral training must be at an end.

Governing may, and often is, conducted on this plan; but not training, at least not to any good purpose.

In this instance the matter belongs entirely to the trainer; and if he finds himself incapable of so identifying himself with those whom he undertakes to train that they shall place implicit confidence in his being one with them in every lawful pleasure, every noble aim, every cherished hope,-in everything, in short, which is dearest to them in their best and happiest moments, such a trainer would do well to vacate his office; for there must be some want of sympathy or tact,-of charity, or at all events of adaptation, which renders him unfit for so delicate and so responsible a task.

As we all stand in the sight of God, there need be no shame before man in taking common ground with the inexperienced, the weak, or the faulty. Neither is this position incompatible with a high estimate of the capabilities of human nature in general. We do not show our humility by depreciating all mankind, and abusing humanity in general—rather, I think, the contrary; and especially should the young be induced, by every available means, to think highly of that which proceeded from the hand of God as bearing the nearest resemblance to his own image. Thus moral progress should ever be kept up by the high hope of attaining something great and good. Yet scarcely attaining, for the very foundation of the system should be movement- ever onward and upward—not resting satisfied with inferior things, so long as there are others better and higher to be gained. The young should be made clearly to understand that this world is no place for standing still, --that the whole of human life is probationary,—that it is the prerogative of the Infinite alone to have a finished work, and to rest when that work is done.

They may be shown, also, that all human institutions, so soon as they assume a character of fixedness, become dead-inoperative; and thus, according to the laws of nature, retrograde, and finally decay. I might here enlarge upon the desirableness in moral training of so constructing all the laws and regulations by which the system is carried on, that each and all shall be open to improvement, and that the young shall know them to be so; that they shall even have a voice in such alterations and improvements, always, of course, under the controlling influence of those whose experience is greater than their own. This view of the subject, however, must be reserved for consideration amongst details which cannot with propriety be included in a sketch of general principles.

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CHAP XI.

THE MOTHER'S PART.

WE often hear the mother's part, in the business of moral training, spoken of in a manner calculated to convey the idea that the mother's part is all; and that, if properly discharged, children can require nothing more. These suppositions also imply-what is very far from being the case-that the mother has nothing else to do, that her whole time, her attention, and her energies, can be devoted, without interruption, to the carrying out of this great object..

Without presuming to interfere with the separate departments of individual duty, of which each one of us must be the best judge for ourselves, still less to say what the mother ought or ought not do in this respect, I am unable to resist the conviction that, with the many claims now made upon every lady of a house, let her habits be those either of the grave or the gay, it would be impossible for mothers in general to do all, or even half of what is required in the moral training of their children.

Some portions of this duty there is no doubt but the mother can do-and generally does-much better than any one else, because she has on her side the strong maternal instinct, that key which nature has placed in