sities of temper. What is salutary in one case is less so in another, and positively baneful in a third. It has been well said that there is some good thing in even the worst of men. And so is there probably some assailable point in which every individual may be reached. The devil knows how to approach this point for evil and God knows how to reach it for good. But "we who are of yesterday," how little do we know in some of the more difficult cases. And I must here add, how little do some even try to learn by any careful study of the peculiar tempers of their children. The discreet physician detects the nicest shades of difference in the diseases of his patients and in the aptitude of their constitutions for enduring his remedies; and with ceaseless vigilance does he watch their varying symptoms from day to day. But some parents seem to act as though there were, but one phase of moral disease, and but one remedy, (perhaps the rod;) and that to be applied in an equal degree in all cases. This is empiricism, over which the devil rejoices, as leaving but little for him to do; but empiricism which he never practices in administering his poisons.

In this view of the complicated and delicate science of education we may readily see the reason why a perverse boy is sometimes so readily and completely reclaimed by being transferred from the paternal roof. Thus one of you may have a child who is frequently provoked to anger instead of being reclaimed by the means you employ for his good, while your plan succeeds well with the rest of your charge. He does not like your ways. And I also may find one of mine equally averse to my ways and irreclaimable by my course of discipline. Now it is quite possible, were we to exchange these two sons with each other, all parties would be completely accommodated. The wants of these sons would be met, and they would be reclaimed. But, since such exchanges cannot be expected, it remains for those who find their efforts baffled, to study more carefully the peculiarities of their children, if peradventure they may find some more excellent way for checking their bad and eliciting their good propensities.

Another remark is also as obvious as it is important. The

same course of training, and with the same sort of children, may be the best for some parents but not for others. Some are better fitted to wield one kind of means, and some another. Some may succeed best with mild means, and some with the more severe. The very tones of voice which a parent can command, to say nothing of the majesty of personal appearance and of physical strength, are not to be disregarded on such a question. The roar of the lion and the music of the linnet may be equally effective: but both cannot proceed from the same organs. And no more can the best influences of the mother assume the same form with those of the father. Nor can the good systems of education we find in books, be followed by all with equal safety or advantage. The very manner of applying the means, may itself be the greater means, whether of good or of evil: and contempt instead of respect, or anger instead of love, may be the result.

3. A prompt attention should be paid to all the questions and requests of the child. This is far from saying that all requests should be granted, or all questions fully answered. But unless they are promptly noticed in some way, the child will repeat what he has said in a louder voice. And soon that neglected voice will assume, first the imperative, and then the angry tone. And, as a matter of fact, the child has become angry. And the further fact is, that he has been provoked to anger by (shall I say the truth?) the negligence of his parent. Who has not heard of such things? And yet who, amid the frequency of their recurrence, has duly reflected upon all their bearings? And who has stopped to think of the violation of the apostle's twice-repeated injunction?

And now, shall I here venture to suggest what I believe a further fact; and then to offer the best palliation I can for it? The supposed fact is this, that mothers are much more frequently guilty of this fault than fathers are. Harshness and severity may be much more common in fathers, while of such negligence as this they are rarely guilty. And now for the apology, though not the justification of this neglect of a divine command. The palliation is found in the extremely trying office which the hardworking mother has to discharge. And what is this office thus

imposed on the weaker, the more delicate vessel? She, indeed, can much better tell it; but a man can readily tell more than I have space here to utter.

In a large family, with but little if any aid, she has not only every thing to see to, but also almost every thing to do. And if, in the midst of such toil and distraction, two or three little children begin to speak to her at once, surely she has an apology if she does not at once hear them all, nor even answer any one of them at the first call. And what, too, if she form a habit of inattention to their requests? It can be regarded as no wonder. And yet it must be regarded as something far more than a mere wonder-a sore evil, which costs both her and them very dear-and which is by no means removed by being explained. It is a sore evil to her, in as much as she loses their respect and her authority over them, when they come to insult her with angry and imperious tones. A sore evil to her also, in as much as she gains nothing by the delay, for she has all their questions finally to answer, and perhaps also to spend twice the portion of breath, if not likewise of animal spirits, in reproving them for their impertinence. And a much sorer evil is it also to them, in the sin they thus commit of being angry at a mother, and in the depravation of their tempers, and in the special chastisement of God which they may incur.

What then shall she do in so hard a case? All I can here say is, let her make the moral care of her children her first care, come what may of other things. Better that their food be spoiled, than that their souls be left to famish for the want of a moment's timely care. Better, infinitely, that their raiment be neglected, than that they be left to an eternal exposure of their shame through her neglect of the higher duty.

But, in truth, she is driven to no such alternative. It is all a mistake. For she will gain much time for other purposes, instead of losing it, by forming a habit of instant attention to all they say. And if she cannot at once answer all their questions, she can at least impose temporary silence on them, just as men do, and not allow them to become impertinent and disrespectful and angry. This done, and the authority of the mother is pre

served, much time and trouble are saved, and a multitude of sins are prevented.

4. Just views of the sin and the disgrace of being angry at a parent should be frequently impressed on the child. God's first commandment with promise, is the ample basis for this all-important lesson. Such religious views can be very early inculcated by the mother at least as well as by the father. And when properly inculcated, their effect is lasting and powerful beyond all other kinds of discipline. Probably all who have thus tried such religious motives have been astonished by their success.

5. If a mother would prevent the evils in question, she should be careful to secure a proper degree of filial respect toward herself. Respect for a person, and especially moral respect, represses and even overawes anger. One would not easily be provoked at such a character as Washington. There is too much of reverence to admit of it. And though anger and disrespect are not the same, and may exist separately, yet are they twin-sisters, and one prepares the way for the other.

What, then, are the ways in which a mother is peculiarly liable to forfeit this respect? and what shall she do to secure and increase it? Some things in answer to these weighty questions have already been incidentally noticed, and need not be repeated. I will add but a single topic on each question.

It is probably no uncommon thing for a woman to appeal to her husband, in the hearing of their children, to support her authority. This, I cannot help thinking, is one of the greatest mistakes she could make. He may, indeed, teach them the duty of respecting their mother; but for her, in their presence, to appeal for such aid, will be regarded by them as an acknowledgment of her inferiority in right or power to command their respect. And such an acknowledgment may detract more from their respect towards her, than his commands can possibly add. She must command respect by her own conduct and dignity mainly, if she is to hope for it at all. She is herself to repress their incipient disrespect, and herself to punish the transgression in her own way. And I may here add, that one of the forms in which she will be first called upon to suppress their disrespect, is in for

bidding them to say yes and no to her. Never should she suffer the use of either these stout little Saxon words to her. The child may at first mean no harm; but the bad effect will soon be apparent in him. Nor is a lesson or two on the subject sufficient. The error must always be corrected on the spot, or the bad habit will be formed. And here is another point in which mothers are much more apt to fail than fathers; and hence a great cause of their diminished respect.

In regard to positively increasing filial respect towards a mother, I know of nothing more effectual, in addition to what has already been suggested, than the faithful discharge of that most important of all duties towards children, the duty of imparting religious instruction. No office under heaven is so fitted to command the respect of the inmost soul of man as the office of a religious teacher. This is proved by the veneration in which such teachers have been held in all ages, and among all nations, and of whatever religion. Even the Druids were more revered by our savage ancestors than their kings. Something of the dignity of the divine Being and the awe of the external world is transferred to the person who unveils such sacred mysteries to the opening mind. True, the devout mother will not teach the momentous truths and duties of religion to the young immortal God has committed to her charge for the purpose of commanding his veneration towards herself. This would be a profanation. But equally true is it that she cannot begin to teach them as she ought without incidentally producing this very happy result; a result lasting as life, and as salutary as it is lasting.

From this consideration, then, as well as from other and higher motives already suggested, I close by again saying, let the moral and religious training of her children be a mother's first and chief care. In this way will she best serve herself, and serve her husband, and serve them, and serve her generation, and serve her God.