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.