case of royalty, be thought warrantable, because every possible gratification is within reach, what would be the result, but the full-blown luxuriance of folly, vice, and misery? The laws of human nature will not bend to human greatness; and by these immutable laws it is determined, that happiness and virtue, virtue and self-command, selfcommand and early habitual self-denial should be joined together in an indissoluble bond of con

nection.

The first habit, therefore, to be formed in every human being, and still more in the offspring and heir of royalty, is that of patience, and even cheerfulness, under postponed and restricted gratification. And the first lesson to be taught is, that since self-command is so essential to all genuine virtue and real happiness, where others cannot restrain us, there, especially, we should restrain ourselves. That illustrious monarch, Gustavus Adolphus, was so deeply sensible of this truth, that when he was surprised by one of his officers in secret prayer in his tent, he said, " Persons of my rank are answerable to God alone for their actions: this gives the enemy of mankind a peculiar advantage over us; an advantage which can only be resisted by prayer and reading the Scriptures."

As the mind opens, the universal truth of this principle may be exemplified in innumerable instances, by which it may be demonstrated, that man is a rational being only so far as he can thus command himself. That such a superiority to the passions is essential to all regular and steady per

formance of duty; and that true gratification is thus, and thus only insured, because, by him who thus habitually restrains himself, not only every lawful pleasure is most perfectly enjoyed, but every common blessing, for which the sated voluptuary has lost all relish, becomes a source of the most genuine pleasure, a source of pleasure which is never exhausted, because such common blessings are never wholly withheld.

The mind should be formed early, no less than the person; and for the same reason. Providence has plainly indicated childhood to be the season of instruction, by communicating, at that period, such flexibility to the organs, such retention to the memory, such quickness to the apprehension, such inquisitiveness to the temper, such alacrity to the animal spirits, and such impressibility to the affections, as are not possessed at any subsequent period. We are therefore bound by every tie of duty to follow these obvious designations of Providence, by moulding that flexibility to the most durable ends; by storing that memory with the richest knowledge; by pointing that apprehension to the highest objects; by giving to that alacrity its best direction; by turning that inquisitiveness to the noblest intellectual purposes; and, above all, by converting that impressibility of heart to the most exalted moral uses.

If this be true in general, much more forcibly does it apply to the education of princes. Nothing short of the soundest, most rational, and, let me add, most religious education, can counteract the

dangers to which they are exposed. If the highest of our nobility, in default of some better way of guarding against the mischiefs of flatterers and dependents, deem it expedient to commit their sons to the wholesome equality of a public school, in order to repress their aspiring notions, and check the tendencies of their birth; if they find it necessary to counteract the pernicious influence of domestic luxury, and the corrupting softness of domestic indulgence, by severity of study and closeness of application; — how much more indispensable is the spirit of this principle in the instance before us? The highest nobility have their equals, their competitors, and even their superiors. Those who are born within the sphere of royalty are destitute of all such extrinsic means of correction, and must be wholly indebted for their safety to the soundness of their principles, and the rectitude of their habits. Unless, therefore, the brightest light of reason be, from the very first, thrown upon their path, and the divine energies of our holy religion, both restraining and attractive, be brought as early as possible to act upon their feelings, the children of royalty, by the very fate of their birth, would be " of all men most miserable."

Let it not, however, be supposed, that any impracticable rigour is here recommended; or that it is conceived to be necessary that the gay period of childhood should be rendered gloomy or painful, whether in the cottage or the palace. The virtue which is aimed at, is not that of the Stoic

philosophy; nor do the habits which are deemed valuable, require the harshness of a Spartan education. Let nature, truth, and reason, be consulted; and let the child, and especially the royal child, be, as much as possible, trained according to their simple and consistent indications. The attention, in such instances as the present, should be the more watchful and unremitting, as counteracting influences are, in so exalted a station, necessarily multiplied, and every difficulty is at its greatest possible height. In a word, let not common sense, which is universal and eternal, be sacrificed to the capricious tastes of the child, or to the pliant principles of any who may approach her. But let the virtue and the happiness of the royal pupil be as simply, as feelingly, and as uniformly consulted, as if she were the daughter of a private gentleman. May this attention to her moral and mental cultivation be the supreme concern, from honest reverence to the offspring of such a race, from a dutiful regard to her own future happiness, and from reasonable attention to the well-being of those millions, whose earthly fate may be at this moment suspended on lessons, and habits, received by one providentially distinguished female !

7

CHAP. II.

ON THE ACQUISITION OF KNOWLEDGE.

The course of instruction for the Princess will, doubtless, be wisely adapted, not only to the duties, but to the dangers of her rank. The probability of her having one day functions to discharge, which in such exempt cases only fall to the lot of females, obviously suggests the expediency of an education not only superior to, but in certain respects distinct from, that of other women. What was formerly deemed necessary in an instance of this nature, may be inferred from the well-known attainments of the unfortunate Lady Jane Grey; and still more from the no less splendid acquirements of Queen Elizabeth. Of the erudition of the latter, we have a particular account from one, who was the fittest in that age to appreciate it, the celebrated Roger Ascham. He tells us, that when he read over with her the orations of Eschines and Demosthenes in Greek, she not only understood, at first sight, the full force and propriety of the language, and the meaning of the orators, but that she comprehended the whole scheme of the laws, customs, and manners of the Athenians. She possessed an exact and accurate knowledge of the Scriptures, and had committed