Section 94. Besides being well-bred, the tutor should know the world well; the ways, the humours, the follies, the cheats, the faults of the age he is fallen into, and particularly of the country he lives in. These he should be able to shew to his pupil, as he finds him capable; teach him skill in men, and their manners; pull off the mask which their several callings and pretences cover them with, and make his pupil discern what lies at the bottom under such appearances, that he may not, as unexperienc'd young men are apt to do if they are unwarn'd, take one thing for another, judge by the outside, and give himself up to shew, and the insinuation of a fair carriage, or an obliging application. A governor should teach his scholar to guess at and beware of the designs of men he hath to do with, neither with too much suspicion, nor too much confidence; but as the young man is by nature most inclin'd to either side, rectify him, and bend him the other way. He should accustom him to make, as much as is possible, a true judgment of men by those marks which serve best to shew what they are, and give a prospect into their inside, which often shows itself in little things, especially when they are not in parade, and upon their guard. He should acquaint him with the true state of the world, and dispose him to think no man better or worse, wiser or foolisher, than he really is. chus, by safe and insensible degrees, he will pass from a boy to a man; which is the most hazardous step in all the whole course of life. This therefore should be carefully watch'd, and a young man with great diligence handed over it; and not as now usually is done, be taken from a governor's conduct, and all at once thrown into the world under his own, not without manifest dangers of immediate spoiling; there being nothing more frequent than instances of the great looseness, extravagancy, and debauchery, which young men have run into as soon as they have been let loose from a severe and strict education: Which I think may be chiefly imputed to their wrong way of breeding, especially in this part; for having been bred up in a great ignorance of what the world truly is, and finding it a quite other thing, when they come into it, than what they were taught it should be, and so imagin'd it was, are easily persuaded, by other kind of tutors, which they are sure to meet with, that the discipline they were kept under, and the lectures read to them, were but the formalities of education and the restraints of childhood; that the freedom belonging to men is to take their swing in a full enjoyment of what was before forbidden them. They shew the young novice the world full of fashionable and glittering examples of this every where, and he is presently dazzled with them. My young master failing not to be willing to shew himself a man, as much as any of the sparks of his years, lets himself loose to all the irregularities he finds in the most debauch'd; and thus courts credit and manliness in the casting off the modesty and sobriety he has till then been kept in; and thinks it brave, at his first setting out, to signalize himself in running counter to all the rules of virtue which have been preach'd to him by his tutor.

The shewing him the world as really it is, before he comes wholly into it, is one of the best means, I think, to prevent this mischief. He should by degrees be informed of the vices in fashion, and warned of the applications and designs of those who will make it their business to corrupt him. He should be told the arts they use, and the trains they lay; and now and then have set before him the tragical or ridiculous examples of those who are ruining or ruin'd this way. The age is not like to want instances of this kind, which should be made land-marks to him, that by the disgraces, diseases, beggary, and shame of hopeful young men thus brought to ruin, he may be precaution'd, and be made see, how those join in the contempt and neglect of them that are undone, who, by pretences of friendship and respect, lead them to it, and help to prey upon them whilst they were undoing; that he may see, before he buys it by a too dear experience, that those who persuade him not to follow the sober advices he has receiv'd from his governors, and the counsel of his own reason, which they call being govern'd by others, do it only that they may have the government of him themselves; and make him believe, he goes like a man of himself, by his own conduct, and for his own pleasure, when in truth he is wholly as a child led by them into those vices which best serve their purposes. This is a knowledge which, upon all occasions, a tutor should endeavour to instil, and by all methods try to make him comprehend, and thoroughly relish.

I know it is often said, that to discover to a young man the vices of the age is to teach them him. That, I confess, is a good deal so, according as it is done; and therefore requires a discreet man of parts, who knows the world, and can judge of the temper, inclination, and weak side of his pupil. This farther is to be remember'd, that it is not possible now (as perhaps formerly it was) to keep a young gentleman from vice by a total ignorance of it, unless you will all his life mew him up in a closet, and never let him go into company. The longer he is kept thus hoodwink'd, the less he will see when he comes abroad into open daylight, and be the more expos'd to be a prey to himself and others. And an old boy, at his first appearance, with all the gravity of his ivy-bush about him, is sure to draw on him the eyes and chirping of the whole town volery; amongst which there will not be wanting some birds of prey, that will presently be on the wing for him.

The only fence against the world, is, a thorough knowledge of it, into which a young gentleman should be enter'd by degrees, as he can bear it; and the earlier the better, so he be in safe and skilful hands to guide him. The scene should be gently open'd, and his entrance made step by step, and the dangers pointed out that attend him from the several degrees, tempers, designs, and clubs of men. He should be prepar'd to be shock'd by some, and caress'd by others; warn'd who are like to oppose, who to mislead, who to undermine him, and who to serve him. He should be instructed how to know and distinguish them; where he should let them see, and when dissemble the knowledge of them and their aims and workings. And if he be too forward to venture upon his own strength and skill, the perplexity and trouble of a misadventure now and then, that reaches not his innocence, his health, or reputation, may not be an ill way to teach him more caution.

This, I confess, containing one great part of wisdom, is not the product of some superficial thoughts, or much reading; but the effect of experience and observation in a man who has liv'd in the world with his eyes open, and convers'd with men of all sorts. And therefore I think it of most value to be instill'd into a young man upon all occasions which offer themselves, that when he comes to launch into the deep himself, he may not be like one at sea without a line, compass or sea-chart; but may have some notice before-hand of the rocks and shoals, the currents and quick-sands, and know a little how to steer, that he sink not before he get experience. He that thinks not this of more moment to his son, and for which he more needs a governor, than the languages and learned sciences, forgets of how much more use it is to judge right of men, and manage his affairs wisely with them, than to speak Greek and Latin, or argue in mood and figure; or to have his head fill'd with the abstruse speculations of natural philosophy and metaphysicks; nay, than to be well vers'd in Greek and Roman writers, though that be much better for a gentleman than to be a good Peripatetick or Cartesian, because those antient authors observ'd and painted mankind well, and give the best light into that kind of knowledge. He that goes into the eastern parts of Asia, will find able and acceptable men without any of these; but without virtue, knowledge of the world, and civility, an accomplish'd and valuable man can be found no where.

A great part of the learning now in fashion in the schools of Europe, and that goes ordinarily into the round of education, a gentleman may in a good measure be unfurnish'd with, without any great disparagement to himself or prejudice to his affairs. But prudence and good breeding are in all the stations and occurrences of life necessary; and most young men suffer in the want of them, and come rawer and more awkward into the world than they should, for this very reason, because these qualities, which are of all other the most necessary to be taught, and stand most in need of the assistance and help of a teacher, are generally neglected and thought but a slight or no part of a tutor's business. Latin and learning make all the noise; and the main stress is laid upon his proficiency in things a great part whereof belong not to a gentleman's calling; which is to have the knowledge of a man of business, a carriage suitable to his rank, and to be eminent and useful in his country, according to his station. Whenever either spare hours from that, or an inclination to perfect himself in some parts of knowledge, which his tutor did but just enter him in, set him upon any study, the first rudiments of it, which he learn'd before, will open the way enough for his own industry to carry him as far as his fancy will prompt, or his parts enable him to go. Or, if he thinks it may save his time and pains to be help'd over some difficulties by the hand of a master, he may then take a man that is perfectly well skilled in it, or chuse such an one as he thinks fittest for his purpose. But to initiate his pupil in any part of learning, as far as is necessary for a young man in the ordinary course of his studies, an ordinary skill in the governor is enough. Nor is it requisite that he should be a thorough scholar, or possess in perfection all those sciences which 'tis convenient a young gentleman should have a taste of in some general view, or short system. A gentleman that would penetrate deeper must do it by his own genius and industry afterwards: For no body ever went far in knowledge, or became eminent in any of the sciences, by the discipline and constraint of a master.

The great work of a governor, is to fashion the carriage, and form the mind; to settle in his pupil good habits and the principles of virtue and wisdom; to give him by little and little a view of mankind, and work him into a love and imitation of what is excellent and praise-worthy; and, in the prosecution of it, to give him vigour, activity, and industry. The studies which he sets him upon, are but as it were the exercises of his faculties, and employment of his time, to keep him from sauntering and idleness, to teach him application, and accustom him to take pains, and to give him some little taste of what his own industry must perfect. For who expects, that under a tutor a young gentleman should be an accomplish'd critick, orator, or logician? go to the bottom of metaphysicks, natural philosophy, or mathematicks? or be a master in history or chronology? though something of each of these is to be taught him: But it is only to open the door, that he may look in, and as it were begin an acquaintance, but not to dwell there: And a governor would be much blam'd that should keep his pupil too long, and lead him too far in most of them. But of good breeding, knowledge of the world, virtue industry, and a love of reputation, he cannot have too much: And if he have these, he will not long want what he needs or desires of the other.

And since it cannot be hop'd he should have time and strength to learn all things, most pains should be taken about that which is most necessary; and that principally look'd after which will be of most and frequentest use to him in the world.

Seneca complains of the contrary practice in his time; and yet the Burgursdicius' and the Scheiblers did not swarm in those days as they do now in these. What would he have thought if he had liv'd now, when the tutors think it their great business to fill the studies and heads of their pupils with such authors as these? He would have had much more reason to say, as he does, non vitae sed scholae discimus, we learn not to live, but to dispute; and our education fits us rather for the university than the world. But 'tis no wonder if those who make the fashion suit it to what they have, and not to what their pupils want. The fashion being once establish'd, who can think it strange, that in this, as well as in all other things, it should prevail? And that the greatest part of those, who find their account in an easy submission to it, should be ready to cry out, Heresy, when any one departs from it? 'Tis nevertheless matter of astonishment that men of quality and parts should suffer themselves to be so far misled by custom and implicit faith. Reason, if consulted with, would advise, that their children's time should be spent in acquiring what might be useful to them when they come to be men, rather than to have their heads stuff'd with a deal of trash, a great part whereof they usually never do ('tis certain they never need to) think on again as long as they live: and so much of it as does stick by them they are only the worse for. This is so well known, that I appeal to parents themselves, who have been at cost to have their young heirs taught it, whether it be not ridiculous for their sons to have any tincture of that sort of learning, when they come abroad into the world? whether any appearance of it would not lessen and disgrace them in company? And that certainly must be an admirable acquisition, and deserves well to make a part in education, which men are asham'd of where they are most concern'd to shew their parts and breeding.

There is yet another reason why politeness of manners, and knowledge of the world should principally be look'd after in a tutor; and that is, because a man of parts and years may enter a lad far enough in any of those sciences, which he has no deep insight into himself. Books in these will be able to furnish him, and give him light and precedency enough to go before a young follower: but he will never be able to set another right in the knowledge of the world, and above all in breeding, who is a novice in them himself.

This is a knowledge he must have about him, worn into him by use and conversation and a long forming himself by what he has observ'd to be practis'd and allow'd in the best company. This, if he has it not of his own, is no where to be borrowed for the use of his pupil; or if he could find pertinent treatises of it in books that would reach all the particulars of an English gentleman's behaviour, his own ill-fashion'd example, if he be not well-bred himself, would spoil all his lectures; it being impossible, that any one should come forth well-fashion'd out of unpolish'd, ill-bred company.

I say this, not that I think such a tutor is every day to be met with, or to be had at the ordinary rates; but that those who are able, may not be sparing of enquiry or cost in what is of so great moment; and that other parents, whose estates will not reach to greater salaries, may yet remember what they should principally have an eye to in the choice of one to whom they would commit the education of their children; and what part they should chiefly look after themselves, whilst they are under their care, and as often as they come within their observation; and not think that all lies in Latin and French or some dry systems of logick and philosophy.

Section 95. But to return to our method again. Though I have mention'd the severity of the father's brow, and the awe settled thereby in the mind of children when young, as one main instrument whereby their education is to be manag'd; yet I am far from being of an opinion that it should be continu'd all along to them, whilst they are under the discipline and government of pupilage; I think it should be relax'd, as fast as their age, discretion and good behaviour could allow it; even to that degree, that a father will do well, as his son grows up, and is capable of it, to talk familiarly with him; nay, ask his advice, and consult with him about those things wherein he has any knowledge or understanding. By this, the father will gain two things, both of great moment. The one is, that it will put serious considerations into his son's thoughts, better than any rules or advices he can give him. The sooner you treat him as a man, the sooner he will begin to be one: and if you admit him into serious discourses sometimes with you, you will insensibly raise his mind above the usual amusements of youth, and those trifling occupations which it is commonly wasted in. For it is easy to observe, that many young men continue longer in the thought and conversation of school-boys than otherwise they would, because their parents keep them at that distance, and in that low rank, by all their carriage to them.

Section 96. Another thing of greater consequence, which you will obtain by such a way of treating him, will be his friendship. Many fathers, though they proportion to their sons liberal allowances, according to their age and condition, yet they keep the knowledge of their estates and concerns from them with as much reservedness as if they were guarding a secret of state from a spy or an enemy. This, if it looks not like jealousy, yet it wants those marks of kindness and intimacy which a father should shew to his son, and no doubt often hinders or abates that chearfulness and satisfaction wherewith a son should address himself to and rely upon his father. And I cannot but often wonder to see fathers who love their sons very well, yet so order the matter by a constant stiffness and a mien of authority and distance to them all their lives, as if they were never to enjoy, or have any comfort from those they love best in the world, till they had lost them by being remov'd into another. Nothing cements and establishes friendship and good-will so much as confident communication of concernments and affairs. Other kindnesses, without this, leave still some doubts: but when your son sees you open your mind to him, when he finds that you interest him in your affairs, as things you are willing should in their turn come into his hands, he will be concern'd for them as for his own, wait his season with patience, and love you in the mean time, who keep him not at the distance of a stranger. This will also make him see, that the enjoyment you have, is not without care; which the more he is sensible of, the less will he envy you the possession, and the more think himself happy under the management of so favourable a friend and so careful a father. There is scarce any young man of so little thought, or so void of sense, that would not be glad of a sure friend, that he might have recourse to, and freely consult on occasion. The reservedness and distance that fathers keep, often deprive their sons of that refuge which would be of more advantage to them than an hundred rebukes and chidings. Would your son engage in some frolick, or take a vagary, were it not much better he should do it with, than without your knowledge? For since allowances for such things must be made to young men, the more you know of his intrigues and designs, the better will you be able to prevent great mischiefs; and by letting him see what is like to follow, take the right way of prevailing with him to avoid less inconveniences. Would you have him open his heart to you, and ask your advice? you must begin to do so with him first, and by your carriage beget that confidence.

Section 97. But whatever he consults you about, unless it lead to some fatal and irremediable mischief, be sure you advise only as a friend of more experience; but with your advice mingle nothing of command or authority, nor more than you would to your equal or a stranger. That would be to drive him for ever from any farther demanding, or receiving advantage from your counsel. You must consider that he is a young man, and has pleasures and fancies which you are pass'd. You must not expect his inclination should be just as yours, nor that at twenty he should have the same thoughts you have at fifty. All that you can wish, is, that since youth must have some liberty, some outleaps, they might be with the ingenuity of a son, and under the eye of a father, and then no very great harm can come of it. The way to obtain this, as I said before, is (according as you find him capable) to talk with him about your affairs, propose matters to him familiarly, and ask his advice; and when he ever lights on the right, follow it as his; and if it succeed well, let him have the commendation. This will not at all lessen your authority, but increase his love and esteem of you. Whilst you keep your estate, the staff will be in your own hands; and your authority the surer, the more it is strengthen'd with confidence and kindness. For you have not that power you ought to have over him, till he comes to be more afraid of offending so good a friend than of losing some part of his future expectation.

Section 98. Familiarity of discourse, if it can become a father to his son, may much more be condescended to by a tutor to his pupil. All their time together should not be spent in reading of lectures, and magisterially dictating to him what he is to observe and follow. Hearing him in his turn, and using him to reason about what is propos'd, will make the rules go down the easier and sink the deeper, and will give him a liking to study and instruction: And he will then begin to value knowledge, when he sees that it enables him to discourse, and he finds the pleasure and credit of bearing a part in the conversation, and of having his reasons sometimes approv'd and hearken'd to; particularly in morality, prudence, and breeding, cases should be put to him, and his judgment ask'd. This opens the understanding better than maxims, how well soever explain'd, and settles the rules better in the memory for practice. This way lets things into the mind which stick there, and retain their evidence with them; whereas words at best are faint representations, being not so much as the true shadows of things, and are much sooner forgotten. He will better comprehend the foundations and measures of decency and justice, and have livelier, and more lasting impressions of what he ought to do, by giving his opinion on cases propos'd, and reasoning with his tutor on fit instances, than by giving a silent, negligent, sleepy audience to his tutor's lectures; and much more than by captious logical disputes, or set declamations of his own, upon any question. The one sets the thoughts upon wit and false colours, and not upon truth; the other teaches fallacy, wrangling, and opiniatry; and they are both of them things that spoil the judgment, and put a man out of the way of right and fair reasoning; and therefore carefully to be avoided by one who would improve himself, and be acceptable to others.

Section 99. When by making your son sensible that he depends on you, and is in your power, you have established your authority; and by being inflexibly severe in your carriage to him when obstinately persisting in any ill-natur'd trick which you have forbidden, especially lying, you have imprinted on his mind that awe which is necessary; and, on the other side, when (by permitting him the full liberty due to his age, and laying no restraint in your presence to those childish actions and gaiety of carriage, which, whilst he is very young, is as necessary to him as meat or sleep) you have reconcil'd him to your company, and made him sensible of your care and love of him, by indulgence and tenderness, especially caressing him on all occasions wherein he does any thing well, and being kind to him after a thousand fashions suitable to his age, which nature teaches parents better than I can: When, I say, by these ways of tenderness and affection, which parents never want for their children, you have also planted in him a particular affection for you; he is then in the state you could desire, and you have form'd in his mind that true reverence which is always afterwards carefully to be continu'd, and maintain'd in both parts of it, love, and fear, as the great principles whereby you will always have hold upon him, to turn his mind to the ways of virtue and honour.

Section 100. When this foundation is once well lay'd, and you find this reverence begin to work in him, the next thing to be done, is carefully to consider his temper, and the particular constitution of his mind. Stubbornness, lying, and ill-natur'd actions, are not (as has been said) to be permitted in him from the beginning, whatever his temper be. Those seeds of vices are not to be suffer'd to take any root, but must be carefully weeded out, as soon as ever they begin to shew themselves in him; and your authority is to take place and influence his mind, from the very dawning of any knowledge in him, that it may operate as a natural principle, whereof he never perceiv'd the beginning, never knew that it was, or could be otherwise. By this, if the reverence he owes you be establish'd early, it will always be sacred to him, and it will be as hard for him to resist as the principles of his nature.

Section 101. Having thus very early set up your authority, and by the gentler applications of it sham'd him out of what leads towards an immoral habit, as soon as you have observ'd it in him, (for I would by no means have chiding us'd, much less blows, till obstinacy and incorrigibleness make it absolutely necessary) it will be fit to consider which way the natural make of his mind inclines him. Some men by the unalterable frame of their constitutions, are stout, others timorous, some confident, others modest, tractable, or obstinate, curious or careless, quick or slow. There are not more differences in men's faces, and the outward lineaments of their bodies, than there are in the makes and tempers of their minds; only there is this difference, that the distinguishing characters of the face, and the lineaments of the body, grow more plain and visible with time and age; but the peculiar physiognomy of the mind is most discernible in children, before art and cunning have taught them to hide their deformities, and conceal their ill inclinations under a dissembled outside.

Section 102. Begin therefore betimes nicely to observe your son's temper; and that, when he is under least restraint, in his play, and as he thinks out of your sight. See what are his predominate passions and prevailing inclinations; whether he be fierce or mild, bold or bashful, compassionate or cruel, open or reserv'd, &c. For as these are different in him, so are your methods to be different, and your authority must hence take measures to apply itself different ways to him. These native propensities, these prevalencies of constitution, are not to be cur'd by rules, or a direct contest, especially those of them that are the humbler and meaner sort, which proceed from fear, and lowness of spirit; though with art they may be much mended, and turn'd to good purposes. But this, be sure, after all is done, the byass will always hang on that side that nature first plac'd it: And if you carefully observe the characters of his mind, now in the first scenes of his life, you will ever after be able to judge which way his thoughts lean, and what he aims at even hereafter, when, as he grows up, the plot thickens, and he puts on several shapes to act it.

Section 103. I told you before, that children love liberty; and therefore they should be brought to do the things are fit for them, without feeling any restraint laid upon them. I now tell you, they love something more; and that is dominion: And this is the first original of most vicious habits, that are ordinary and natural. This love of power and dominion shews itself very early, and that in these two things.

Section 104. I. We see children, as soon almost as they are born (I am sure long before they can speak) cry, grow peevish, sullen, and out of humour, for nothing but to have their wills. They would have their desires submitted to by others; they contend for a ready compliance from all about them, especially from those that stand near or beneath them in age or degree, as soon as they come to consider others with those distinctions.

Section 105. 2. Another thing wherein they shew their love of dominion, is, their desire to have things to be theirs: They would have propriety and possession, pleasing themselves with the power which that seems to give, and the right they thereby have, to dispose of them as they please. He that has not observ'd these two humours working very betimes in children, has taken little notice of their actions: And he who thinks that these two roots of almost all the injustice and contention that so disturb human life, are not early to be weeded out, and contrary habits introduc'd, neglects the proper season to lay the foundations of a good and worthy man. To do this, I imagine these following things may somewhat conduce.

Section 106. I. That a child should never be suffer'd to have what he craves, much less what he cries for, I had said, or so much as speaks for: But that being apt to the misunderstood, and interpreted as if I meant a child should never speak to his parents for any thing, which will perhaps be thought to lay too great a curb on the minds of children, to the prejudice of that love and affection which should be between them and their parents; I shall explain my self a little more particularly. It is fit that they should have liberty to declare their wants to their parents, and that with all tenderness they should be hearken'd to, and supply'd, at least whilst they are very little. But 'tis one thing to say, I am hungry, another to say, I would have roastmeat. Having declar'd their wants, their natural wants, the pain they feel from hunger, thirst, cold, or any other necessity of nature, 'tis the duty of their parents and those about them to relieve them: But children must leave it to the choice and ordering of their parents, what they think properest for them, and how much; and must not be permitted to chuse for themselves, and say, I would have wine, or white-bread; the very naming of it should make them lose it.

Section 107. That which parents should take care of here, is to distinguish between the wants of fancy, and those of nature; which Horace has well taught them to do in this verse:

Queis humana sibi doleat natura negatis.

Those are truly natural wants, which reason alone, without some other help, is not able to fence against, nor keep from disturbing us. The pains of sickness and hurts, hunger, thirst, and cold, want of sleep and rest or relaxation of the part weary'd with labour, are what all men feel and the best dispos'd minds cannot but be sensible of their uneasiness; and therefore ought, by fit applications, to seek their removal, though not with impatience, or over great haste, upon the first approaches of them, where delay does not threaten some irreparable harm. The pains that come from the necessities of nature, are monitors to us to beware of greater mischiefs, which they are the forerunners of; and therefore they must not be wholly neglected, nor strain'd too far. But yet the more children can be inur'd to hardships of this kind, by a wise care to make them stronger in body and mind, the better it will be for them. I need not here give any caution to keep within the bounds of doing them good, and to take care, that what children are made to suffer, should neither break their spirits, nor injure their health, parents being but too apt of themselves to incline more than they should to the softer side.

But whatever compliance the necessities of nature may require, the wants of fancy children should never be gratify'd in, nor suffered to mention. The very speaking for any such thing should make them lose it. Clothes, when they need, they must have; but if they speak for this stuff or that colour, they should be sure to go without it. Not that I would have parents purposely cross the desires of their children in matters of indifference,; on the contrary, where their carriage deserves it, and one is sure it will not corrupt or effeminate their minds, and make them fond of trifles, I think all things should be contriv'd, as much as could be, to their satisfaction, that they may find the ease and pleasure of doing well. The best for children is that they should not place any pleasure in such things at all, nor regulate their delight by their fancies, but be indifferent to all that nature has made so. This is what their parents and teachers should chiefly aim at; but till this be obtain'd, all that I oppose here, is the liberty of asking, which in these things of conceit ought to be restrain'd by a constant forfeiture annex'd to it.

This may perhaps be thought a little too severe by the natural indulgence of tender parents; but yet it is no more than necessary: For since the method I propose is to banish the rod, this restraint of their tongues will be of great use to settle that awe we have elsewhere spoken of, and to keep up in them the respect and reverence due to their parents. Next, it will teach to keep in, and so master their inclinations. By this means they will be brought to learn the art of stifling their desires, as soon as they rise up in them, when they are easiest to be subdu'd. For giving vent, gives life and strength to our appetites; and he that has the confidence to turn his wishes into demands, will be but a little way from thinking he ought to obtain them. This, I am sure, every one can more easily bear a denial from himself, than from any body else. They should therefore be accustom'd betimes to consult, and make use of their reason, before they give allowance to their inclinations. 'Tis a great step towards the mastery of our desires, to give this stop to them, and shut them up in silence. This habit got by children, of staying the forwardness of their fancies, and deliberating whether it be fit or no, before they speak, will be of no small advantage to them in matters of greater consequence, in the future course of their lives. For that which I cannot too often inculcate, is, that whatever the matter be about which it is conversant, whether great or small, the main (I had almost said only) thing to be consider'd in every action of a child, is, what influence it will have upon his mind; what habit it tends to, and is like to settle in him; how it will become him when he is bigger; and if it be encourag'd, whither it will lead him when he is grown up.

My meaning therefore is not, that children should purposely be made uneasy. This would relish too much of inhumanity and ill-nature, and be apt to infect them with it. They should be brought to deny their appetites; and their minds, as well as bodies, be made vigorous, easy, and strong, by the custom of having their inclinations in subjection, and their bodies exercis'd with hardships: But all this, without giving them any mark or apprehension of ill-will towards them. The constant loss of what they crav'd or carv'd to themselves, should teach them modesty, submission, and a power to forbear: But the rewarding their modesty, and silence, by giving them what they lik'd, should also assure them of the love of those who rigorously exacted this obedience. The contenting themselves now in the want of what they wish'd for, is a virtue that another time should be rewarded with what is suited and acceptable to them; which should be bestow'd on them as if it were a natural consequence of their good behaviour, and not a bargain about it. But you will lose your labour, and what is more, their love and reverence too, if they can receive from others what you deny them. This is to be kept very staunch, and carefully to be watch'd. And here the servants come again my way.