it has been ill-bestowed, you can have recourse to expulsion after all. I would be as patient as I possibly could with irresolution, unsteadiness, and fits of idleness; but if a pupil has set his mind to do nothing, but considers all the work as so much fudge, which he will evade if he can, I have made up my resolution that I will send him away without scruple; for, not to speak of the heartless trouble that such an animal would give to myself, he is a living principle of mischief in the house, being ready at all times to pervert his companions: and this determination I have expressed publicly, and if I know myself I will act upon it, and I advise you most heartily to do the same."-28.

DR. ARNOLD'S great power as a private tutor resided in this, that he gave such an intense earnestness to life. Every pupil was made to feel that there was a work for him to do that his happiness as well as his duty lay in doing that work well. Hence an indescribable zest was communicated to a young man's feeling about life; a strange joy came over him on discovering that he had the means of being useful, and thus of being happy; and a deep and ardent attachment sprang up towards him who had taught him thus to value life and his own self, and his work and mission in this world.-Price, 31.

I AM puzzled beyond measure what to think about Ireland. What good can be done permanently with a people who literally do make man's life as cheap as beasts'; and who are content to multiply in idleness and in such beggary that the first failure of a crop brings them to starvation? I would venture to say that luxury never did half so much harm as the total indifference to comfort is doing in Ireland, by leading to a propagation of the human species in a state of brutality. I should think that no country in the world needs missionaries so much, and in none would their success be so desperate.Arnold, 56.

I Do not know whether you have seen John Keble's hymns. He has written a great number for most of the holidays, and several of the Sundays in the year, and I believe intends to complete the series. I live in hopes that he will be induced to publish them; and it is my firm opinion that nothing equal to them exists in our language. The wonderful knowledge of Scripture, the purity of heart, and the richness of poetry which they exhibit, I never saw paralleled. If they are not published, it will be a great neglect of doing good.-(To J. T. Coleridge, Esq.)

Or the German divines, if Mr. Rose is to be trusted, there can be but one opinion: they exemplify the evils of knowledge without a Christian watchfulness over the heart and practice; but I greatly fear that there are some here who would abuse this example to the discouragement of impartial investigation and independent thought; as if ignorance and blind following the opinions of others were the habits that best become Christians.-63.

My feeling towards men whom I believe to be sincere lovers of truth and the happiness of their fellow-creatures, while they seek these ends otherwise than through the medium of the Gospel, is rather that they are not far from the kingdom of God, and might be brought into it altogether, than that they are enemies whose views are directly opposed to our own. -69.

I TRUST that you have recovered your accident at Perugia, and that you are enabled to enjoy your stay at that glorious Rome. I think that I have never written to you since my return from it last spring, when I was so completely overpowered with admiration and delight at the matchless beauty and solemnity of Rome and its neighbourhood. But I think my greatest delight after all was in the society of Bunsen, the Prussian minister at Rome. He reminded me continually of you more than of any other man whom I know, and chiefly by his entire and enthusiastic admiration of everything great, and excellent, and beautiful, not stopping to see or care for minute faults; and though I cannot rid myself of that critical propensity, yet I can heartily admire and almost envy those who are without it.-(To Augustus Hare, Esq.), 70.

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His education, in short, it was once observed amidst the vehement outcry by which he used to be assailed, was not (according to the popular phrase) based upon religion, but was itself religious." It was this chiefly which gave a oneness to his work amidst a great variety of means and occupations, and a steadiness to the general system amidst its almost unceasing change. It was this which makes it difficult to separate one part of his work from another, and which often made it impossible for his pupils to say in after life, of much that had influenced them, whether they had derived it from what was spoken in school, in the pulpit, or in private. And, therefore, when either in direct religious teaching, or on particular occasions, Christian principles were expressly introduced by him, they had not the appearance of a rhetorical flourish, or of a temporary appeal to the feelings; they were looked upon as

the natural expression of what was constantly implied; it was felt that he had the power, in which so many teachers have been deficient, of saying what he did mean, and of not saying what he did not mean,-the power of doing what was right, and speaking what was true, and thinking what was good, independently of any professional or conventional notions that so to act, speak, or think, was becoming or expedient.Stanley, 85.

HENCE his wish that as much as possible should be done by the boys, and nothing for them; hence arose his practice, in which his own delicacy of feeling and uprightness of purpose powerfully assisted him, of treating the boys as gentlemen and reasonable beings; of making them respect themselves by the mere respect he showed them; of showing that he appealed and trusted to their own common sense and conscience. Lying, for example, to the masters, he made a great moral offence; placing implicit confidence in a boy's assertion, and then, if a falsehood was discovered, punishing it severely,-in the upper part of the school, when persisted in, with expulsion. Even with the lower forms he never seemed to be on the watch for boys; and in the higher forms any attempt at furthur proof of an assertion was immediately checked:-"If you say so, that is quite enough-of course I believe your word;" and there grew up in consequence a general feeling that " 'it was a shame to tell Arnold a lie-he always believes one."-89,

SENDING away boys is a necessary and regular part of a good system, not as a punishment to one, but as a protection to others. Undoubtedly it would be a better system if there was no evil; but evil being unavoidable, we are not a jail to keep it in, but a place of education where we must cast it out, to prevent its taint from spreading.-Arnold, 101.

"I HAVE never," he said in his last sermon, "wished to speak with exaggeration : it seems to me as unwise as it is wrong to do so. I think that it is quite right to observe what is hopeful in us as well as what is threatening; that general confessions of unmixed evil are deceiving and hardening, rather than arousing; that our evil never looks so really dark as when we contrast it with anything which there may be in us of good."-Stanley, 129.

CONSERVATISM in his mouth was not merely the watchword of an English party, but the symbol of an evil against which his whole life, public and private, was one continued struggle, which he dreaded in his own heart no less than in the institu

tions of his country, and his abhorrence of which will be found to pervade not only the pamphlets which have been most condemned, but the sermons which have been most admired, namely, the spirit of resistance to all change.-151.

LIBERAL principles were not merely the expression of his adherence to a Whig ministry, but of his belief in the constant necessity of applying those principles of advance and reform, which, in their most perfect development, he conceived to be identical with Christianity itself.-152.

HE at all times, even when most tenaciously holding to his opinions, maintained the principle, that "political truths are not, like moral truths, to be held as absolutely certain, nor ever wholly identical with the professions or practice of any party or individual.”—(Pref. to Hist. of Rome, vol. I. p. 11.)

-153.

THERE were few warnings to his pupils on the entrance into life more solemn than those against party spirit, against giving to any human party, sect, society, or cause, that undivided sympathy and service which he held to be due only to the one party and cause of all good men under their Divine Head. There were few more fervent aspirations for his children than that with which he closes a letter in 1833: "May God grant to my sons, if they live to manhood, an unshaken love of truth, and a firm resolution to follow it for themselves, with an intense abhorrence of all party ties, save that one tie which binds them to the party of Christ against wickedness."

STRIVING to fulfil in his measure the definition of man, in which he took especial pleasure-"a being of large discourse, looking before and after"-he learned more and more, whilst never losing his hold on the present, to live also habitually in the past and for the future. Vehement as he was in assailing evil, his whole mind was essentially not destructive but constructive; his love of reform was in exact proportion to his love of the institutions which he wished to reform; his hatred of shadows in exact proportion to his love of realities.-154.

It was not that he was not conscious of difficulties; but that (to apply his own words) "before a confessed and unconquerable difficulty his mind reposed as quietly as in possession of a discovered truth."-155.

His direct intercourse with the poor was, of course, much more limited than it had been in the village of Laleham ; yet with some few, chiefly aged persons in the almshouses of the town, he made a point of keeping up a frequent and familiar acquaintance. In this intercourse, sometimes in conversations

with them as he met or overtook them alone on the road, usually in such visits as he could pay to them in his spare moments of relaxation, he assumed less of the character of a teacher than most clergymen would have thought right, reading to them occasionally, but generally talking to them with the manner of a friend and an equal. This resulted partly from the natural reserve and shyness which made him shrink from entering on sacred subjects with comparative strangers, and which, though he latterly overcame it, almost disqualified him, in his own judgment, from taking charge of a parish. But it was also the effect of his reluctance to address them in a more authoritative or professional tone than he would have used towards persons of his own rank. Feeling keenly what seemed to him at once the wrong and the mischief done by the too wide separation between the higher and lower orders, he wished to visit them "as neighbours, without always seeming bent on relieving or instructing them;" and could not bear to use language which to any one in a higher station would have been thought an interference. With the servants of his household, for the same reasons, he was in the habit, whether in travelling or in his own house, of consulting their accommodation, and speaking to them familiarly as to so many members of the domestic circle. And in all this, writes one who knew well his manner to the poor, "there was no affectation of condescension: it was a manly address to his fellow-men, as man addressing man."-181.

I BELIEVE that boys may be governed a great deal by gentle methods and kindness, and appealing to their better feelings, if you show that you are not afraid of them; but of course, deeds must second words when needful, or words will soon be laughed at. Arnold, 190.

FROM what you say in the "Guesses at Truth," and again in your "Defence of Niebuhr," you appear to me to look upon the past with feelings of reverence in which I cannot participate. It is not that I think we are better than our fathers in proportion to our lights, or that our powers are at all greater; on the contrary, they deserve more admiration, considering the difficulties they had to struggle with; yet still I cannot but think that the habit of looking back upon them as models, and more especially in all political institutions, is the surest way to fetter our own progress, and to deprive us of the advantages of our own superior experience, which it is no boast to say that we possess, but rather a most disgraceful reproach, since we use them so little. It is not, I believe, that I estimate our