ovoke
indocility, jealousy, and disgust, in those who received none. Nothing so
quickly overturns authority, and withers the fruit of zealous labours, even
in virtuous masters, as the appearance of undue favour. The masters's equal
attention is due to all; he must interest himself equally for the progress
of all; he must never check the activity of any by indifference, much less
irritate their self-love by contempt.

It were easy to multiply, from the institute, instructions prescribed to
masters, to insure success in this first part of education, the {198}
bridling of the rebel will of youth; but Ignatius knew, that these things
would never be enforced by young masters, who had not learned the art of
bridling their own. Discipline might bind boys to outward respect, but only
religion and virtue can make them love the yoke; and no yoke is ever
carried with perseverance unless it be borne with pleasure. Religion is the
most engaging and most powerful restraint upon rising and growing passions;
and to imprint it deeply in the heart was the main business of the Jesuit
schools. The rest was accessory and subordinate. The principles of religion
were there instilled, while the elements of learning were unfolded. Maxims
of the Gospel were taught together with profane truths; the pride of
science was tempered by the modesty of piety; the master's labour was
directed, as much to form the conscience, as to improve the memory, and
regulate the imagination of his disciples. The institute directed him to
instil a profound respect for God; to begin and end his lessons by prayer;
to cherish the {199} piety of the devout; to avail himself of it as a means
to attract the thoughtless to imitation; and, by a special rule, he was
charged to instruct his scholars in all duties of religion by weekly
catechisms, carefully adapted to their capacity. The ecclesiastical
historian, Fleury, remarks, in the preface to his historical catechism,
that, if the youth of his age was incomparably better instructed than the
youth of past ages, the obligation was owing principally to the catechisms
of the Jesuits' school. He had heard them during the six years of his
education in Clermont college.

Ignatius places herein the capital point of education: and he well knew,
that where the grand motives of religion are not employed, an assembly of
men will commonly be a collection of vice, especially in unexperienced
youth, when growing passions always seek comm