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essential, to the due formation and development of the youthful character. You yourselves will bear me witness, that so far from seeking to deprive your boyhood of its natural sports, it is a sincere pleasure to me, whenever I am able, consistently with graver duties, to encourage and promote them. I delight not only to witness but even to partake of your enjoyment, to the very utmost which a proper regard to my office and authority over you will permit. I can have no wish to change the bias of your youthful energies, but only to steady and direct it. I would not seek to diminish the sources of your pleasure, but to purify and increase them. I would beseech you to consider, with reference both to your own edification and to that of your younger schoolfellows, whose character, whether for good or evil, you are imperceptibly assisting to form by the influence of your example: I would beseech you, I say, to consider how infinitely insignificant the best and worthiest objects of your amusement, or even of your studies now, will appear not in mine but in your own eyes, after the lapse of a few short years, when in the bitterness of unavailing remorse you may be tempted to exclaim, "Oh! how happy should I now feel had I been equally zealous in the service of God as in the pursuit of my own gratification; had I imparted some portion of the fervour with which I followed the fleeting pastime of the hour to acts of devotion and thanksgiving, which would now be registered in Heaven! What would be now my consolation, what my joy, if, either by counsel or example, I had rescued one schoolfellow from sin; if I had availed myself, as I ought, of the talents and opportunities I enjoyed to show forth the power of the gospel, and to promote the glory of God my Saviour!" Let these considerations teach you to regard your present condition in its true light. Would I have you regret, do I regret for myself, the time innocently spent in the pursuit of healthful exercise, or of such honest objects of ambition as even the sports of the playground may present for your competition? No; rather (as I have said) I rejoice to see your best efforts displayed alike to suit the occasion, whether of study or relaxation. But, beware how you waste the precious opportunities you now enjoy. Beware how your time and energies become so engrossed by the secondary objects of sport and amusement as to preclude the full performance of the primary duties which you owe to your parents and instructors."-Christian Boyhood at a Public School, Vol. I, p. 117-120.

These extracts, which we have made at greater length than we had proposed, will convey better than any words of ours a just notion of the increased, and, we trust, increasing disposition, "not so much to base education on religion as to make it religious." And the blessing of the increased practical recognition of this principle in our public schools can hardly be overrated in its direct bearing upon our middle and parochial schools, and, we may add, upon our whole system of private education. For from our public schools are drawn, for the most part, those who in after life are to act as the patrons, governors, supporters, superintendents, and, as regards authoritative religious teaching, the instructors of those institutions in which the young of all classes of the nation are brought up. Consequently, to set up or improve a system in our public schools, whereby those who are hereafter to fill such stations may not only become, by the divine blessing, religious, but be made practically acquainted in their own persons with the principles and blessings of religious training, is to provide in the most efficient manner for the spiritual welfare of those who are to come after us. The separation of religious from secular instruction in the process of education is indeed, as the Bishop of London has happily expressed it in his late charge, a divorce." For, if religion mean the service of God in the right way, and education be training up, how are we to interpret the inspired precept, Train up a child in the way that he should go," if we are not to understand it as meaning, Give the child a religious education-an education of which, in the words of the same prelate, religion is made the groundwork; wherein its lessons are interwoven with the whole tissue of instruction, and its principles regulate the entire system

of discipline? Nor can we enforce this by any stronger reason than that contained in a sermon entitled "the Gospel, and the Gospel only, the Basis of Education," preached in 1839 by Dr. Hook, in which he thus speaks: It is on the moral nature, not on the intellectual, except so far as the intellectual is influenced by the moral, that the Holy Spirit operates when He prepares our minds, not so much to discover what the truth is, as to receive it with humility when discovered." We will only add, that we would fain hope that we have now arrived at that stage, when we shall no longer hear discussions concerning the propriety, or otherwise, of connecting religious instruction with intellectual development, but that henceforth the exertions of all earnest persons will be mainly directed (as our own in an humble sphere have ever been) to the best mode of carrying out into every-day practice, what is now an admitted principle, that the grand object of education is to train up a supply of persons duly qualified to serve God both in Church and State."

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BIOGRAPHICAL SKETCHES OF EMINENT TEACHERS.
No. 1.-Père De la Salle.]

FEW things convey instruction in a more lively form, or succeed in blending the useful with the agreeable more certainly, than biography. In the lives of earnest-minded men we see principles carried out into practice, and are convinced by the force of example of the practicability of modes of action, of which, otherwise, we might perhaps have doubted the result.

These remarks are peculiarly applicable to the lives of eminent schoolmasters, and those who have otherwise forwarded the interests of education, because in their occupation, more than almost any other, theory without practice is valueless. It is very possible for theorists in education to bring forward very plausible schemes, which shall arrest attention and seem to promise success; but the recorded history of the life and actions of those who have really advanced the cause of education, is worth a hundred theories which have not been tried by the test of experience.

We think it likely to contribute to the object which we have at heart, namely, the advance of sound practical education, if, occasionally, we lay before our readers some short notices of the lives of men who have been eminent in this department; and in so doing we shall not confine ourselves to any one creed or country, but range indiscriminately wherever we find examples of well directed skill or zealous exertion in the cause of education.

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The Père De la Salle is one to whom the education of the poor is greatly indebted for its advancement, especially in the neighbouring country of France. Whatever there is of really religious education in that country is, in a great measure, attributable to the institution which he founded. And may well be questioned, whether the educational principles which formed the basis of his system be not destined to find development, or at least admission, amongst ourselves. Sure we are, that if our multitudinous population be ever destined to receive the blessing of religious training, it must be through means more or less analogous to those which he set in operation.

JEAN BAPTISTE DE LA SALLE was born in the year of our Lord 1651. His parents were in good circumstances, and lived at the time of his birth

at Rheims. He received such an education as was considered suitable for one destined for the ecclesiastical profession; and, owing partly to his own good conduct, and partly to the interest of his family, he became at the age of 17 Canon of Rheims. From early years he was filled with an intense desire of doing good, and devoting himself to the service of God. A life of ease appeared to him one of dishonour. When there was so much to be done for the good of souls, he ardently wished to be engaged in the Lord's work and it will be seen that he carried out his purpose with a determination worthy of the highest praise. Thinking that the field of parochial duty would afford him more opportunity of labouring for the good of souls, than the attendance on the service of his cathedral, he endeavoured to exchange his preferment at Rheims for a place of more active labour; but the archbishop declined to further his wishes; and it was to this disappointment, in which we may almost trace the interference of Divine Providence, that the world is indebted for the direction of his mind to the subject of education, for which the laborious duties of a parish would have afforded him insufficient leisure.

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His mind was first directed more particularly to education by having the two communities of the Filles de l'Enfant Jésus, and the Filles de la Providence, placed under his management; and he was soon after consulted by a wealthy lady on the foundation of schools for the poor on christian principles. While engaged in these pursuits he became sensible, as every one must who enters warmly into the cause of education, of the absolute necessity of securing a supply of well trained and zealous masters. He perceived that without this all efforts at training the rising generation in good ways must be hopeless. He perceived, also, that not only must the masters employed in the instruction of children be individually zealous and devoted, but that it would be of the greatest possible help to them to unite them together by some bond of union, so as to infuse into them a certain esprit de corps, and secure to them the benefit of mutual co-operation and advice, and the advantage of acting together under fixed principles.

Filled with the project, he began by establishing in his own house a small community of masters, who consented to place themselves under his direction, and live according to the rules which he drew up-describing the mode of their daily life-fixed times for rising and retiring to rest, for meditation, prayer, lectures, and communion. De la Salle was not a man to impose rules on others to which he did not himself submit. He was not one of those Pharisees who bind heavy burdens on others, which they will not assist in raising with their little finger. On the contrary, he devoted himself entirely to the cause which he had in hand, giving an example to the rest of early rising and self-denial; renouncing all soft luxurious habits-this indeed he had always done-and embracing a hard, simple, and laborious life,

Perhaps the step which we are now about to relate will appear to some to approach enthusiasm, or even go beyond what a commendable enthusiasm might dictate. In the age and country in which we live, so much is thought of a decent maintenance, the securing of a competency is considered to be so all-important an object of life, that the conduct of one who "takes no thought for the morrow," and throws himself entirely on Providence for his support from day to day, is unappreciable. A literal compliance with the precept, to "give up all for Christ's sake," is looked on as unnecessary or even fanatical. It appeared, however, to M. De la Salle, that serious disadvantages resulted to the cause which he had at heart, from the difference of circumstances in which he and his companions were

relatively placed. They were poor and dependent; he, on the other hand, was well provided for. He thought that his example would be more efficacious if he were to reduce himself to the same condition, as regarded worldly circumstances, with themselves. Accordingly, he resolved to give up his canonry, and divest himself of all his worldly goods, considering that then he should be more free to serve God without distraction. We pronounce no opinion on this conduct. Had the worthy canon retained his position and the means which God had given him, and devoted himself and his worldly goods to the service of his Maker, doubtless he would have done all that duty required of him. But we dare not condemn his conduct, and we doubt whether, if he had taken the course which most good men would have thought sufficient, and even more conducive to the success of his scheme,-if he had applied his worldly means in such a manner as would generally be thought most likely to forward the cause of education, we doubt whether it would have effected the same result as the example afforded by his abandonment of every thing, and consenting thenceforth to work amongst his brethren as a poor schoolmaster, dependent on the alms of the charitable for his daily subsistence. Certainly the extraordinary devotion of his conduct was the principal cause of his gathering. around him a body of zealous followers, and forming a society which, after the lapse of a century, is still conveying the blessings of religious education amongst the poor of France. To many persons the conduct of De la Salle appeared then, as it does to many now, extravagant and fanatical. Many of his friends had blamed him even for making his canonical residence the habitation of a number of poor schoolmasters, and choosing them for his constant associates. But now that, not content with this, he gave up his honourable position, and distributed all his goods to the poor, even his best friends thought that he was beside himself.

But De la Salle had chosen his part, and had he been gifted with a prophetic spirit, he could not have taken a step more really conducive to the attainment of his wishes. He began now to organize his new society, and in conjunction with twelve of the principal amongst his associates, he drew up a body of rules for their guidance, having first passed the time between Ascension day and Trinity Sunday in prayer and fasting.

The nature of the association which he formed, and which still exists in nearly the same condition, though greatly enlarged, was this :-It was a society of men resolved, from religious motives, to devote their whole time to the education of the poor, on christian principles. They were called the "Christian Brothers," or "Brothers of the Christian Doctrine." At first they were not pledged by vows, but afterwards, in accordance with the practice of other religious bodies of their country, they took the usual vows, and adopted a regular code of laws, which they bound themselves to obey. It is needless to say, that they pledged themselves to the most en tire self-denial, and devotion to the holy work that they had chosen. At the first, some of them practised so much austerity that their health was destroyed, and three of them fell victims to their excessive ardour. This might serve to teach them, that regard for bodily health is essential to those who seek to do God service; and that excessive privation, beyond what the laws of the Church prescribes, hinders rather than promotes the service of God. However, these are not times to caution people against excess of mortification, while the general practice runs altogether into the contrary extreme. May God give us the will and the power to exercise that wholesome self-denial and abstinence from worldly pleasures which

may render our souls and bodies fit temples of his Holy Spirit, and able instruments of his good will.

The institution formed by Père De la Salle, and placed at first under his government, increased rapidly. The fame of the establishment spread far and wide. Masters, trained under his eye, were found the most devoted and able of any. Every body wished to secure the services of such men for the schools in which they were interested. Many bishops of the French church desired as a favour, that some of the Christian Brethren should be sent into their dioceses. In order to meet the rapidly increasing demand, a sort of supplementary establishment was formed, consisting of young men who, without becoming regular " Brothers," should be trained under their guidance, and be sent out to take the charge of schools. This training establishment afterwards became a principal feature in this institution.

Anxious to extend the sphere of his useful life, Père De la Salle determined to open an institution at Paris. He travelled there with two Brethren, and undertook the management of a school which was in extreme disorder. The skill of the Brethren speedily reduced the school to perfect discipline and efficiency. Their great success, while it spread their reputation, called up also a spirit of opposition amongst those schoolmasters who were content to go on in the old inefficient manner. But in spite of opposition De la Salle was enabled to found a Noviciate" or training school at Vaugirard, a small village in the suburbs of Paris, with the approbation of the archbishop; and the exertions of the good father were blessed by a continual influx of candidates for admission, who were ready to devote themselves to God's service under his directions.

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Amidst incessant labour and toil still the life of De la Salle was tranquil and happy; and though not without occasional drawbacks and assaults of calumny, still he had the satisfaction of witnessing the complete success of his scheme, and the continual progress of the society which he had founded, in spreading the blessings of religious education amongst the children of the poor and ignorant.

Meanwhile the institution was rapidly branching out through the provinces, and in particular a flourishing Noviciate was formed at St. Yon, near Rouen, which afterwards became the principal establishment of the Christian Brothers.

The venerable father had now arrived at an advanced age, and his body, worn out by labour in God's service, and a life of self-denial, approached its dissolution. Gradually leaving the direction of affairs he prepared himself for his removal to another world; and after enduring much bodily suffering with most exemplary patience, he departed this life on the 7th of April, 1719.

In the sketch of the life of one who laboured so successfully in the sacred cause of education, we are only afraid that the character of this good man will scarcely be well understood in this present age. His extreme selfdenial and devotion will appear something almost beyond humanity. And yet when we look round upon the millions of ignorant inhabitants in our enormous cities-when we think of their sad case, and the miserable success which has hitherto attended all our endeavours to instruct them to any godly purpose in the knowledge of the christian faith, it will occur surely to most of us that what we most want is the springing up of some heroic self-devoted christian, like De la Salle, who shall give a new spirit to our efforts, and by the mighty power of example, shall gather round him the scattered elements of what is energetic, self-denying, and enthusiastic in a right sense. We do not say that the exact means which he adopted are

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