"Mr Gall here again expressed not only his satisfaction, but his astonishment, at the success with which Mr Cameron had taught the Scriptures to these children. This exhibited itself in two ways; _first_, in enabling them to draw lessons from any pa.s.sage of Scripture; and _second_, in having so disposed of what Scripture they had already been taught, that whenever a doctrine or duty was to be brought before them, scriptural declarations crowded around them 'as a light to their feet, and a lamp to their path.' He himself had no doubt that the children were no more prepared upon this pa.s.sage than upon any other; but it would exhibit this fact more satisfactorily, if _another_ pa.s.sage were selected, which he requested some of the gentlemen present to do.

"The clergymen present accordingly requested Mr Gall to try the concluding portion of the second chapter of Luke, which details Christ's visit to Jerusalem at twelve years of age. After having read and catechised the children on this pa.s.sage, as he had done on the former, he proceeded at once to call for lessons. Mr Gall gave us the announcement that _'Joseph and Mary worshipped G.o.d in public_,' and asked for one or two lessons from this? It teaches us, that we ought to worship G.o.d both in public and in private.--It teaches us, that no trifles ought to hinder us from worshipping G.o.d.--One child quoted the following verse:--

'Come then, O house of Jacob, come, And worship at his shrine!

And walking in the light of G.o.d, With holy beauties shine.'

"Mr Gall then said, Let us change the announcement: 'Joseph and Mary went regularly every year to the feast of the pa.s.sover?'--What does that teach you?--That teaches us, that we ought to attend the house of G.o.d regularly.--It teaches that we ought to attend church both times of the day.--It teaches us that we ought to worship G.o.d regularly; for G.o.d loveth order, and not confusion.

"Let us change the announcement again. 'Jesus attended the pa.s.sover when he was twelve years of age.' What does this teach you?--It teaches us, that parents should train up their children in the way they should go.--It teaches us, that learning young is learning fair.--It teaches us, that children should never be thought too young to be brought up in the fear of the Lord.--It teaches us, that children should obey their parents.--What are we to learn from their 'fulfilling the days?'--It teaches us, that we should not leave the church until the sermon is over.--It teaches us, that we ought not to disturb others by leaving the church."

Remarkable as this exhibition was of the attainment of extraordinary mental power by mere children, yet it is but justice to say, that the above is merely a specimen of the elasticity and grasp of mind which these children had acquired. Some idea of the extent of this may be formed when it is considered, that all these pa.s.sages and, subjects were chosen for them at the moment, and by strangers. And it is worthy of remark, that if such an amount of mental power, and such an acc.u.mulation of knowledge, of the best and most practical kind, were easily and pleasantly acquired by children in the lowest ranks of life, of their own voluntary choice, under every disadvantage, and with no more than two hours teaching in the week; what may we not expect, when the principles here developed, are wielded and applied by those who thoroughly understand them, not for two hours, with an interval of six busy days, but every day of the week?--The prospect is cheering.

FOOTNOTES:

[22] At this part, the Report of the Experiment contains the following Note:--"The reader will perceive that some of the lessons diverge at times from the announcement; but it is of great importance, in an experiment of this kind, neither to omit nor amend what is wrong, but to give exactly the words that were spoken. Not the least remarkable circ.u.mstance elicited by this experiment is the fact, that these children, who know nothing of the rules of grammar, have obviously, by the mental exercise induced by the system, become pretty correct practical grammarians. The variations made in many of the pa.s.sages of Scripture quoted by them show this."

CHAP. IX.

_On the Imitation of Nature in Teaching the Practical Use of Knowledge by means of the Moral Sense, or Conscience._

In a former chapter we endeavoured to collect a few facts specially connected with the moral sense, as exhibited in the young, and the methods which Nature employs, when conscience is made use of for the application of their knowledge.[23] We shall in this chapter offer a few additional remarks on the imitation of Nature in this important department; but before doing so, it will be proper to clear our way by making a few preliminary observations.

No one disputes the general principle, that education is proper for man;--and if so, then education must be beneficial in all circ.u.mstances, and at every period of his life. In particular, were we to ask whether education were necessary in early childhood, and infancy, universal experience would at once answer the question, and would demonstrate, that it is much more necessary and more valuable at that season, than at any future period of the individual's life. In proof of this, we find, that enlightened restraint upon the temper, and a regulating care with regard to the conduct, are productive of the most beneficial results; while, on the contrary, when this discipline is neglected, the violence of self-will generally becomes so strong, and the checks upon the temper so weak, that the character of the child formed at this period may be such as to make him for life his own tormentor, and the pest of all with whom he is to be a.s.sociated.--No one can reasonably deny this; and the conclusion is plain, that education of some kind or other is really more necessary for the infant and the child, than it is either for the youth or the man.

If this general principle be once admitted, and we set it down as an axiom that the infant and the child are to learn _something_,--it naturally follows, that we are required to teach them those useful things for which Nature has more especially fitted them; while we are forbidden to force branches of knowledge upon them of which they are incapable. Our object then, ought to be to ascertain both the positive and the negative of this proposition; endeavouring to find out what the infant and child _are_ capable of learning, and what they _are not_. Now it is an important fact, not only that infants and young children are peculiarly fitted, by the const.i.tution of their minds and affections, for learning and practising the principles of religion and morals; but it is still more remarkable, that they are, for a long period, incapable of learning or practising any thing else. If this can be established, then nothing can be more decisive as to the intention of Nature, that moral and religious training, is not only the great end in view by a course of education generally, but that it is, and ought always to be, the first object of the parent and teacher, and the only true and solid basis upon which they are to build all that is to follow. Let us therefore for a moment enquire a little more particularly into this important subject.

When we carefully examine the conduct of an enlightened and affectionate mother or nurse with the infant, as soon as it can distinguish right from wrong and good from evil, we find it to consist of two kinds, which are perfectly distinct from each other. The one regards the comfort and physical welfare of the child;--the other regards the regulation of its temper, its pa.s.sions, and its conduct. It is of the latter only that we are here to speak.

When this moral training of the judicious mother is examined, we find it uniformly and entirely to consist in an indefatigable watchfulness in preventing or checking whatever is evil in the child, and in encouraging, and teaching, and training to the practice of whatever is good. She is careful to enforce obedience and submission in every case;--to win and encourage the indications of affection; to check retaliation or revenge; to subdue the violence of pa.s.sion or inordinate desire;--to keep under every manifestation of self-will;--and to soothe down and banish every appearance of fretfulness and bad temper. In short, she trains her young charge to feel and to practise all the amiable and kindly affections of our nature, encouraging and commending him in their exercise;--while, on the contrary, she prevents, discourages, reproves, and if necessary punishes, the exhibition of dispositions and conduct of an opposite kind. This, as every one who has examined the subject knows, is the sum and substance of the mother's educational efforts during this early period of her child's progress;--and what we wish to press upon the observation of the reader is, that the child at this period is literally incapable of learning any thing else which at all deserves the name of education. He may be taught to be obedient; to be submissive; to be kind and obliging; to moderate, and even to suppress his pa.s.sions; to controul his wishes and his will;--to be forbearing and forgiving;--and to be gentle, peaceable, orderly, cleanly, and perhaps mannerly. Is there any thing else?--Is there any one element of a different kind, that ever does, or ever can enter into the course of an infant or young child's education? If there be, what is it?--Let it be examined;--and we have no hesitation in saying, that if it be "education," or any thing that deserves the name, it will be found to resolve itself into some one or other of the moral qualities which we have above enumerated. If therefore children, during the earlier stages of their educational progress are to be taught at all, religion and morals _must_ be, the subjects, seeing that they are for a long period capable of learning nothing else. And it is here worthy of especial notice, that in teaching religion and morals, there is a negative as well as a positive scale;--and experience has uniformly demonstrated, that if the parent or teacher neglect to improve the child by raising him in the positive side, he will, by his own efforts, sink deeper in the negative. Selfishness, as exhibited in the natural depravity of human nature, will in all such cases strengthen daily; and all the evil pa.s.sions which selfishness and self-will call into exercise, will then be strengthened and confirmed perhaps for life.

But while we perceive that the young are incapable of learning any thing else than what is properly termed religion and morals, we find it to be equally true, that they are peculiarly fitted and furnished by Nature for making rapid and permanent progress whenever religion and morals are made the subjects of regular instruction and training. Few who have considered carefully the facts stated above, will question the accuracy of this a.s.sertion in so far as _morals_ are concerned; but there are some who will doubt the capacity of infants and children to be influenced by _religion_. Now this doubt arises from not observing the difference,--and the only difference,--that exists between morality and religion. A man or a child is _moral_ when he is kind and forgiving for his own sake, and to please himself or his parents;--but he is _religious_ when he does the same thing for conscience sake, and to please G.o.d. Now children, by the very const.i.tution of their minds, are well fitted for receiving all that kind of religious knowledge which acts upon the feelings, and influences the conduct; while the heart is peculiarly sensitive, and is disposed to bend under the influence of every expression of affection and tenderness exhibited by others towards them. Their faith in all that they are told, as we have seen, is unhesitating and entire; and the capacity of their lively imaginations, for comprehending things mighty and sublime, which is too often abused by the ideas of giants, and ogres, and ghosts, is sanctified and refined by hearing of the greatness, and goodness, and love of the great Creator of heaven and of earth. When they are informed of his affection and tenderness to them individually;--of his mercy and grace in saving them from the awful consequences of sin by the subst.i.tution of his own Son for their sakes;--of his numerous benefits, and his unceasing care;--of his constant presence with them though unseen; and of his hatred of sin, and his love of holiness;--there is no mixture of doubt to neutralize the effects of these truths; and they much more willingly and unreservedly give themselves up to their influence, than those who are older. Hence, the repeated declarations of our Lord, that "unless we become as little children, we shall in no case enter into the kingdom of G.o.d." A simple enumeration therefore of the benefits they have received from this kind and condescending heavenly Father, is well fitted to fill the heart of an unsophisticated child with affection and zeal,--and most powerfully to constrain him to avoid every thing that he is told will grieve and offend him, and to watch for opportunities to do what he now knows will honour and please him. This is religion; and it is peculiarly the religion of the young;--and that man or woman will be found most religious, who, both in spirit and in action, shall approach nearest to it in its purity and simplicity.

From all these considerations we see, that Nature has intended that the first part of the child's education shall consist almost exclusively of moral and religious training;--and this we think cannot be disputed by any one who considers the above facts dispa.s.sionately, or who will allow his mind to act as it ought to do under the influence of ascertained truth. We shall now therefore offer a few remarks on the manner in which this may most effectually be carried into effect; or, in other words, how Nature may most successfully be imitated in the application of knowledge by means of the moral sense.

1. The first thing to be observed here then is, that the early efforts of the parent or teacher are to be employed for disciplining the child under the influence of the executive powers of conscience.--The child is to be trained to the perfect government of his inclinations and temper, by a watchful attention on the part of the parent to every instance of their exhibition in his daily conduct, the regulation of the desires, the softening down of the pa.s.sions, the eradicating of evil propensities, the restraining and overcoming the exercise of self-will, the converting of selfishness into benevolence, and the cultivating and strengthening of self-controul within, and of sympathy, and forbearance, and kindness to all without. These are the great ends which the parent and teacher are to have in view in all their dealings with the child.

They are, in short, to take care that their pupil be reduced to a state of enlightened submission, and uniform obedience; and for that purpose, they are to employ all the means and the machinery provided by Nature, in the use of which she has afforded them abundant examples.

In the accomplishment of these ends, _the agent_ employed has much in her power. It is a delicate, as well as an important work; and here, more than perhaps in any after period of the child's educational progress, an affectionate and enlightened agency is of the greatest importance. In that constant watchfulness and exertion, necessary to check or to controul the unceasing and often unreasonable desires of a froward child, there is naturally created in the mind of a hireling or a stranger, a feeling of irritation and dislike, which nothing but enlightened philanthropy, or high moral principle, will ever be able thoroughly to overcome;--and these qualifications are scarcely to be expected in those who are usually picked up to a.s.sist the mother during this important season. In families, Nature has graciously balanced this effect, and amply provided for it, in the deep-seated and unalterable affection of the parent. The mother then is the proper agent, selected and duly qualified by Nature for superintending this important work during this early period. The out-bursts and irregularities of natural depravity in the young, must be met by an unconquerable affection, exhibited in the exercise of gentleness, guided by firmness;--of kindness and forbearance, combined with a steady and an untiring perseverance. Irregularity or caprice in the nurse, may be the ruin of the morals of the child. The selection of a.s.sistance here is often requisite, and yet how few comparatively of those into whose hands children and infants are placed, possess the high qualifications necessary for this important occupation?[24] The parent who from any cause is prevented from taking charge of the superintendence of her offspring at this period, incurs a serious responsibility in the choice of her a.s.sistant; for if these qualifications be awanting, or, if they be not exercised by the nurse or the keeper, the happiness and moral welfare of the child during life are in imminent danger.

2. The child is not only to be trained to think and to act properly, but he must be trained to do so _under the influence of motives_. If this be neglected, we are not imitating Nature in her mode of applying knowledge by means of the moral sense. We have seen, as formerly noticed, that a child under the influence of conscience, has always a painful feeling of self-reproach, or remorse, after it has done wrong; and a delightful feeling of self-approval and joy, when it has done something that is praiseworthy. These are employed by Nature as powerful motives to prevent the repet.i.tion of the one, and to win the child to the frequent or regular performance of the other;--and this is their effect. In imitating her in this part of her educational process, we must in like manner follow in the spirit of this principle. There must be motives of action held out to the child; something that will tend to keep him from the commission of evil, and something that will stimulate and encourage him in doing good. Both are necessary, and therefore, neither of them should be neglected. What these motives ought to be, we shall immediately shew; but at present, we are anxious to establish the fact, that motives to do good, should be invariably employed with our pupils, as well as motives to avoid evil. In ordinary life, we generally find too much of the one, and too little of the other. The fear of punishment held out to prevent mischief or evil, is common enough; but there is seldom sufficient attention paid to the providing of proper incitements to the practice of virtue. Some, indeed, have gone the length of affirming that there ought to be no such incitement held out to the young; under the erroneous idea, that actions performed for an equivalent, or in the hope of a reward, cease to be virtuous. But the same reasoning would apply with almost equal force to the fear of punishment in stimulating to duty, or in deterring from wickedness; and yet they would scarcely affirm, that the child who, for fear of the consequences, refused to break the Sabbath or to tell a lie, was equally guilty with the boy who did both. There are, no doubt, some motives to virtue that are higher and more n.o.ble than others, as there are differences in the degrading nature of punishment employed to deter men from vice. But both kinds may be necessary for different persons. The man who forgives his enemy because he seeks the approbation of his Maker and the reward promised by him, and the man who does so, because he wishes to live in quiet, and to consult his own ease;--the boy who refrains from sin lest he should offend G.o.d, and another who does the same from the fear of the rod,--are each influenced by motives, although they are of a very different kind. But it is plain, that the motives employed may be equally efficient, and that they ought to be used according to their influence upon the individual, and his advancement in the paths of morality and religion. Where the higher motive has not as yet acquired influence, the lower motive must be employed; but to refuse the employment of either would be wrong, and the sentiment which would totally exclude them, has no countenance in Nature, in experience, nor in Scripture. In Nature, we see the directly opposite principle exhibited; and find that the remorse of conscience consequent upon crime, in preventing future transgressions, is not more powerful in those whose moral status is low, than is the feeling of delight and joy after an act of benevolence, which excites to new deeds of charity, in those whose religious attainments are greater. Scripture, and the history of all those whom Scripture holds out for imitation, unite in teaching the same sentiment. There are many more promises in the sacred record given to virtue, than there are threatenings against vice; and the highest alt.i.tudes of holiness are not only represented as having been attained by the influence of these promises; but the persons who have already reached them, are still urged to greater exertions, and a farther advance, by the reiteration of their number and their value.

Moses, we are told, "had an eye to the recompense of reward;" and our Lord himself, "for the joy that was set before him," endured the cross.

Let us not then attempt a better method than G.o.d has sanctioned; and in our intercourse with the young, let us not only deter them from the commission of evil by the fear of disfavour or the rod, but let us also incite them to virtue, by the hope of approbation and of a future reward.

3. In our enquiry into the practical working of the moral sense, we found, not only that there were motives of action employed for encouraging the pupil to virtue, and for deterring him from vice; but we found also, that these motives referred chiefly to G.o.d, to a future judgment, and to eternity. In our attempts to imitate Nature in this particular feature of her dealing with the moral sense, we begin more distinctly to perceive the high value of Religious Instruction to the young, and are led directly to the conclusion, that the motives to be employed with children for encouraging and rewarding good conduct, must be those chiefly of a spiritual kind, referring to G.o.d, and to his favour or disapprobation, rather than to the rod, or to any secular reward. The importance of imitating Nature in this matter, for giving a high tone both to the sentiments and to the morals of the young, is very great. It is now generally admitted, that secular, and especially corporal punishments, are never required, except in connection with a very low and degraded state of the moral sentiments; but it is equally correct with respect to secular rewards for moral actions. They may both of them at times be necessary, but in that case they are necessary evils; and, as a cla.s.s of motives, they should never be the rule, but invariably the exception.--We must not, however, be misunderstood. We are no more for abandoning _secular rewards_, than we are for giving up corporal punishments. We speak not here of their _abandonment_, but of their _enlightened regulation_;--both of them may be of service. But what we wish to point out as an important feature in moral training is, that they are, or should be, but seldom necessary; and that they ought never to be resorted to except when they really are so. The differences observable in the results arising from _secular_, and those from _moral_ motives, are very different, both as regards their power in restraining from vice, and their influence in stimulating to virtue. What, for example, would we think of the moral condition of a child, or of the virtue of his actions, if he had to be hired by a comfit, or a piece of money, to do every act of kindness which he performed; or if he refused to relieve a sister, or prevent an injury to his companion, unless similarly rewarded? This secular spirit in morals, when thus exposed in its deformity, is obnoxious to every sentiment of virtue, and shews itself to be a mere system of buying and selling. But how very different does the reward appear, and the feeling which it excites, when that reward a.s.sumes the moral character, and is found to be the desire of pleasing the parent, and much more when it seeks the approbation of the Almighty? Every one will see how beneficial and elevating the effects of cherishing the one must be, and how debasing comparatively is the influence of the other. That children are capable of being acted upon by these higher motives, we have already seen; and, when we aim at securing the effects which they are calculated to produce, we are closely imitating Nature in one of her most important operations, and may therefore calculate upon a corresponding degree of success.[25]

4. In the operations of Nature by means of the moral sense, we found, that the impressions made upon the mind in reference to sin or duty, were always most efficient, and most permanent, when the sin or duty was presented to them in the form of example;--that the example increased in efficiency and interest as it was familiar or near;--and that it became still more powerful when it was actually seen or experienced.--From these circ.u.mstances we are led to conclude, that the lives and conduct of men, and especially the narrative parts of Scripture, are the proper materials to be employed in the moral training of the young; and the mode of making use of them is also very plainly indicated. The closer we can bring the lesson taught to the child's own experience, or to his own circ.u.mstances, the more familiar will it become, and the deeper will be the impression it will make. An instance of infant disinterestedness or heroism, in the parlour or the play-ground, pointed out, and placed in connection with corresponding circ.u.mstances in the lives or conduct of those from whom they have previously drawn moral lessons, will render the latter much more familiar and practical, and will create more energetic desires, and stronger feelings of emulation with respect to the former. Or if the conduct of the person of whom the child hears or reads, can be brought home and applied to his own case and circ.u.mstances; or if he can be made to perceive the very same dispositions or conduct exhibited in his companions; or if he can be made to see how he himself can embody in his own conduct those principles and actions which G.o.d has approved, and requires to be imitated,--the end of the teacher will be much more certainly gained, than it can be in any other way. This is moral training, conducted by the proper moral means; and to attempt to gain the same end by means which do not either more or less embody these principles, will be found to be much more difficult, and much less efficient. Whoever will consider what is implied by our Lord's address to the Pharisees who erroneously blamed his disciples for unlawfully, as they thought, plucking the ears of corn on the Sabbath, will see this method of reading and applying Scripture distinctly pointed out. "Have ye never read," said our Lord, "what David did, and those who were with him?"

This they might have done frequently; but the mere reading could never answer the purpose for which it was recorded. The moral lesson must be drawn, and it must also be applied to similar cases of mere ceremonial observance.

To apply this principle, then, to the moral training of the young by means of Scripture History, the method is obvious.--The events of the narrative are to be used as examples or warnings to the child in corresponding circ.u.mstances. If, for example, the teacher wishes to enforce the duty and the benefits of patience, the history of Job has been provided for the purpose. When that story is taught, and the lessons drawn and applied to the ordinary contingencies of life, such as accident, disease, or distress in a companion; or to circ.u.mstances in which the child himself may hereafter be placed; he will be better prepared for his duty in such events, or, in the words of Scripture, he will be "thoroughly furnished" to this good work. If they are to be taught meekness, the history of Moses, or of other pious men who have been tried and disciplined as he was, will be found best adapted for the purpose. And more especially, the life of our Lord, in which all the virtues concentrate, has been given "as our example, that we may follow his steps," and which ought especially to be employed in training the young "to love and to good works." The reason why example is preferable to precept in teaching children, will be obvious, when we consider the nature of the principle of grouping, as exercised by the young, and the difficulty they experience in remembering abstract or didactic subjects.

When a child receives instruction by a story, the imagination is enlisted in the exercise, the grouping of the persons and circ.u.mstances a.s.sists the memory, and the moral and practical lessons which they have drawn from the narrative, are a.s.sociated with it, and remain ready at the command of the will whenever they are required.--It was for this reason among others, that our Lord taught so frequently by parables; and, in doing so, has not only set the parent and teacher an important example, but has, in his teaching, ill.u.s.trated a principle in our nature which he himself had long before implanted for this very purpose.

5. In our investigations into the working of the moral sense, we found, that there was a marked difference between the decisions of conscience when judging of actions done by _ourselves_, and those which were performed by _others_. As long as the child is innocent of any particular vice, he can judge impartially of its nature and demerit; but when the temptation to commit it has really begun to darken his mind, and more particularly when he has at last fallen before it, all the selfish principles of his nature are employed to deceive his better judgment, and to drown or overbear the voice of conscience within him.

From this we learn the importance of preparing the mind _beforehand_, for encountering those temptations to which the pupil will most likely be exposed; not only by teaching him to draw the proper lessons from corresponding subjects, but by making him apply these lessons to his own case and affairs. The teacher is to suppose circ.u.mstances, in which he, his parents, and companions, are most likely to be placed, and in which the lessons drawn from the narrative will be required to weaken or to prevent the influences of temptation. As, for example, it might be asked, "If you had accidentally broken a pane of gla.s.s, and your parents asked you who did it, what should you do?" There would in this case, while it was only supposed, be no temptation to stifle conscience, or to bend to the influences of selfishness or fear, and the child would accordingly answer readily, that he ought to confess his fault, and tell that he himself had done it. When again asked, "From what do you get that lesson?" he will most probably reply, "From Jacob telling a lie to his parent;--from Ananias and Sapphira telling a lie;--from the command, 'Lie not one to another,' and 'Confess your faults one to another,'" &c.

By this means the child is forewarned;--he is prepared and fortified against the sin, if the temptation should occur; but which would not have been the case without this or some similar exercise.

6. We have also seen, in our investigations into the working of the moral sense, the deplorable effects of stifling conscience, and of the child's being permitted to repeat his transgressions; while, upon the same principle, the most beneficial consequences result from the child's frequently practising self-denial, self-controul, and acts of benevolence. In the one case, sin and vice lose much of their deformity, and gain greatly in strength; while, in the other, every act of virtue makes vice appear more hideous, and excites to a more decided advance in the paths of rect.i.tude. From these circ.u.mstances we are led to conclude, that every act of sin in the pupil ought to be carefully guarded against by the parent or teacher, and, if possible, prevented; while every exertion ought to be made to induce to the performance of good and kind actions, however humble or unimportant these actions in themselves may be. If G.o.d does "not despise the day of small things,"

neither should we; and one act of kindness by a child, however trifling, will most a.s.suredly prepare the way for another. This circ.u.mstance also shews the impropriety of attempting to magnify faults, when perhaps no fault was designed; and the evil consequences, as well as the injustice, of refraining to commend a child, when commendation is due. The timorous fear, in many conscientious parents, of making children _vain_, is the common excuse for this unnatural conduct. Such persons seem to confound things _vain_ with things _valuable_, though they are perfectly opposed to each other. Approbation for any definite quality, excites the individual to excel in _that_ quality, whether it be worthless or otherwise. But virtuous deeds are not worthless; and by commending, as our Lord repeatedly did, those who have done well, they, by that principle of our nature of which we are here speaking, are strongly excited to do better. To feed vanity, is to commend vanities; and they who prize and commend beauty, or fashion, or dress, or frivolous accomplishments, may be guilty of this folly; but not the parent or the person who commends in a child those things which are really commendable, and after which it is his greatest glory to aspire.

7. We have already taken notice of Nature's mode of employing motives for the prevention of evil, and for the encouragement of the child in virtue, and how this is to be imitated in the education of the young; but we have left for this last section, and for separate consideration, the greatest and most powerful motive of all. This is a view of the inherent sinfulness and danger of sin, and the means appointed by G.o.d for man's redemption from it. All other motives to restrain men from sin, and to induce them to follow holiness, when compared with an enlightened view of this one, sink into insignificance. G.o.d's hatred of sin, and his holy abhorrence of it in every form, when contemplated in the abstract, may have a response from the head of him who compares it with his own detestation of meanness, and fraud, and profligacy; but when this hatred of vice in the Almighty is viewed in connection with gospel truth, and is contemplated in its effects upon One to whom it was only imputed, it begins to wear a very different complexion; and, as a motive to beware of that which G.o.d is determined to punish, and which he would not pa.s.s over even in his own Son, it leaves all other motives at an immeasurable distance. The same thing may be said of G.o.d's goodness and mercy in the gospel, as a motive for us to love him, and to glory in denying ourselves to serve him. The extent of the danger from which he has saved us, the amount and the permanence of the glory which he has procured for us, and the price that was paid for both, will powerfully "constrain" spiritual minds, to "live no longer to themselves, but to him who hath died for them."

But the question which will be asked here is, "Are children capable of all this?"--We unhesitatingly answer, from long experience, that they are. Whoever doubts the fact has only to try. Can a child not understand that a distinction ought to be made between the person in a family who endeavours to make all happy, and another whose constant aim is to make them all miserable?--Can he not understand, that the parent who refuses to punish a wicked child, is in effect bribing others to join him in his wickedness?--Can he not understand that a debt due by one, may be paid by another?--and that a simple reliance on the word of his benefactor, followed by submission to his will, may be all that is required to secure his discharge?--No one will say that a child is incapable of understanding these simple truths; and if he can comprehend _them_, he can be made to understand and appreciate the leading truths of the gospel. The teacher has only himself clearly to perceive them; and then, divesting the truths of those unnecessary technicalities which are sometimes, it is feared, used very improperly and unnecessarily, he ought to convey them to the child, either orally, or by some simple catechism suited for the purpose. Wherever this is done in effect, there education will prosper; and when it shall become general among the young, it will be found to be "as life from the dead."

FOOTNOTES:

[23] See pages 111 to 129

[24] Note X.

[25] Note Y.

CHAP. X.

_On the Application of our Knowledge to the Common Affairs of Life._

There is another point connected with the practical use of our knowledge, which deserves a separate and careful consideration. It is the method of applying our knowledge, or rather the lessons derived from our knowledge, to the common and daily affairs of life. In this exercise both old and young are equally concerned;--but it is evident that youth is the proper time for training to its practice.

To acquire this valuable art, the pupils in every seminary ought to be regularly and frequently exercised in the application of their lessons;--first, when they have been drawn from a particular subject, which has occupied their attention for the day; and afterwards generally, from any part of their previous knowledge. To ill.u.s.trate what we mean by this application of our knowledge, let us suppose a person placed in difficult circ.u.mstances, and that he is desirous of knowing the path of duty, and the particular line of conduct which he should pursue. If he is to trust to himself for the information required, it is evident that he must either fall back upon his previous knowledge, and the instructions he has already received; or he must go forward upon a mere conjecture, or on chance, which is always dangerous. All knowledge is given expressly for such cases, and especially Scripture knowledge; the great design of which is, "that the man of G.o.d may be thoroughly furnished to good works." But if the person has not been trained to make use of his knowledge in this way and for this purpose, he will be nearly as much at a loss as if his knowledge had never been received. Hence the great importance of training the young early and constantly to draw upon their knowledge for direction and guidance in every variety of situation in which the parent or teacher can suppose them to be placed in future life. By this means they will be prepared for encountering temptation, which is often more than the half of the battle;--they will form the habit of acting by rule, instead of being carried forward by fashion, by prejudice, or by chance;--and they will soon acquire a manly confidence, in deciding and acting, both as to the matter and the manner, of performing all that they are called upon to do, in every juncture, and whether the duty be important in the ordinary sense of that term or otherwise.

For this special mode of applying knowledge, we have not only the indications plainly given in Nature, which we have endeavoured to ill.u.s.trate, but we have also Scripture precept, and Scripture example.

Leaving the numerous instances in the Old Testament, we shall confine ourselves to a few given by our Lord himself, and his apostles. For example, he prepared his disciples for the temptations which the love of worldly goods would throw in the way of their escape from the destruction of Jerusalem, by enjoining them to "Remember Lot's wife."

Now let us observe how a teacher, in communicating the history of Lot's wife for the first time, would have prepared these disciples for such a difficulty in the same way. When they had read, that while fleeing for her life, the love of her worldly goods made her sinfully look back, so that she was turned into a pillar of salt; the obvious lesson drawn from this would be, that "we ought to be on our guard against worldly mindedness;"--and the _application_ of that lesson to the coming circ.u.mstances would have been something like this. "When you are commanded to flee from Jerusalem for your lives, and remember that your worldly goods are left behind, what should you do?"--"We should not turn back for them." "From what do you get that lesson?"--"From the conduct and fate of Lot's wife."

In a similar way, the apostle James prepared Christians for humble resignation and patient endurance under coming trials, by calling to their remembrance "the patience of Job." He stated the trials to which they were to be exposed, and then he directed their attention to the Scripture example which was to regulate them in their endurance of them.

Now it is obvious that a teacher, in communicating the history of Job to the young, should follow this example, and should make the same use of it that the apostle did, not only by drawing the lesson, that he "ought to be patient," but in _applying_ that lesson to temptations to which the child is likely to be exposed, as James did to the circ.u.mstances in which he knew Christians were to be placed. As for example, when the child had drawn the lesson, that "we should be patient under suffering,"

the teacher might apply it in a great variety of ways, each of which would be a delightful exercise of mind to the child,--would impress the lesson and its source more firmly upon the memory,--and would prepare him for the circ.u.mstances in which the lesson might be required. Were the teacher accordingly to ask, "If you were confined by long continued sickness;--or if you were suffering under great pain;--or if you were oppressed by the cruelty of others, and could not help yourself;--or, if you were grieved by being separated from your friends,--what would be your duty?" The answer to each would be, "We ought to be patient."--"From what do you get that lesson?"--"From the conduct of Job, who was patient under his sufferings."

The apostle Paul follows a similar plan, in applying the practical lessons drawn from the conduct of the Israelites in the wilderness, for fortifying the Corinthians against temptations to which they were likely to be exposed,[26] and tells them that this is the use to be made of Old Testament history. These lives are "ensamples," and are "written for our admonition upon whom the ends of the world are come."--In like manner he forewarned the Hebrews against discontent and covetousness,[27] by drawing a _general_ lesson from a _special_ promise made to Joshua; and then exhorts every Christian to apply it to himself personally, by employing the language which he puts into their mouths, "The Lord is my helper, and I will not fear what man can do unto me."

In the same way, when our Lord repeatedly says, "Have ye not read?" and, "Thus it is written," he gives us obvious indications of the importance of the duty of thus preparing for temptation, by the application of our lessons from Scripture. They are each and all of them examples of practical lessons derived from knowledge formerly acquired, and now employed in the way of application, to connect that knowledge with corresponding circ.u.mstances as they occur in ordinary life. The lesson, it will be observed, and as we formerly explained, is always made the connecting link which unites the two; and without which there is no such thing as the bringing of knowledge and its use together, when that knowledge is required. In other words, without the lesson, knowledge is _useless_; and, without the application of the lesson, knowledge is _never used_. Both therefore are necessary, and both should be rendered familiar to the young. It is only necessary here to observe, that in teaching the children to _draw_ the lessons, the teacher proceeds forwards from the knowledge communicated, and, by deducing the lesson, prepares the child for the events in life when they shall be necessary;--but in _applying_ the lessons, he proceeds backwards, from the events, through the lesson to the knowledge from which it is derived. We have a beautiful example of this in the recorded temptations of our Lord. He was tempted to turn stones into bread; here was the event which required a knowledge of the corresponding duty; and he immediately applied the lesson that "we should not distrust G.o.d," and through this lesson, though not expressed, he went directly back to the source from which it was drawn, by saying, "Thus it is written, Man shall not live by bread alone, but by every word of G.o.d." When in like manner he was tempted to throw himself from the temple, he immediately, through the lesson "that we should not unnecessarily presume on the goodness of G.o.d," went to the pa.s.sage of Scripture from which it was drawn;--and, in the same way, when tempted to worship Satan, there was precisely the same process;--a lesson, derived from previous knowledge and applicable to the circ.u.mstances, used as a uniting link to make the duty and the Scripture exactly to correspond.

Of doing all this which we have described above; even children are capable. This has been again and again proved by repeated experiments, and now by extensive experience in many schools. The difficulties of introducing it, even for the first time in any seminary, do not lie with the children, who in every case have shewn themselves quite adequate to the exercise; and wherever it has been followed up with corresponding energy, they have been raised much higher in the grade of intelligence and mental capacity by its means. This will be evident from the following, taken from among many examples.