instruct their children in the knowledge of foreign languages; but were very solicitous to teach them self-denial, patience, contentment, contempt of wealth, and preference of the public good to private interest. This observation acquires a peculiar value, when applied to the class of persons of whose education we are speaking. It consists of those who are destined to labour and servitude, and who may perhaps have to encounter through life the buffetings of adversity, the hardships of poverty, and possibly also the oppressions of power. The learning then, which will be a real treasure to them, will be that which teaches them to command themselves, to cherish contentment, to suffer with fortitude, and to seek such enjoy ments as will be within their reach, and such as are the most substantial, pure, and durable. This is the learning which every instructor, who is truly wise, will wish to impart to his pus pils and the school in which it is made a principal object to impart it should be valued as a public blessing. It cannot indeed be expected, that ordinary schoolmasters, who have no idea of the utility of their profession beyond the mere art of teaching to read and write, should watch over the dispositions of their charge with anxious care: but the visitors of charity schools, possessing juster views of the nature of education, may reasonably be expected to direct their endeavours to this point; which may be done, by incorporating into the general system of the management of the school a plan of attention to this object, and by employing their personal influence with a constant view to its attainment. The general system of the school then should be so ordered, that every scholar may be perpetually reminded of the necessity of considering the regulation of his temper as an object peculiarly important. If rewards are given, let those which are appointed for good dispositions be more numerous, and more valuable, than those which are granted for improvement in learning. When punishments are inflicted, let those which it may be necessary to administer for bad behavi our, be of a more serious kind, and be inflicted with far more solemnity, than the chastisements appointed for neglect of learning. Let the moral conduct be made invariably the chief criterion of praise, and the test of merit. Let some of the lessons taught have expressly for their object the necessity of subduing evil tempers, and let that object be so plainly laid down, and so forcibly pointed out by the preceptor, that it cannot be mistaken. Let not the false and dangerous maxim receive any countenance, that a boy's cleverness will atone for his vices. On the contrary, let all possibie pains be taken to inculcate the important truth which it is the end of every good school to inculcate, that virtue forms the only real excellence of character. In conformity with this design will every wise superintendant of a school direct his exertions. He will anxiously desire, in the first place, that his charge should learn the value of self-denial. This quality is the basis of all self-command, and without it there can be nothing great or good. Virtue consists, in a great measure, in refusing a present lesser good for the sake of a greater and purer one here after. From the undue value of present good temptation derives all its force. Present good is the bait by which man is so often caught to his eternal ruin. It is almost universally the case that sin offers immediate gra tification, while the advantages which virtue promises are more remote. The future evil consequences of trans gression are seldom entirely concealed; but so strong is the preference which is given to present gratifica tion, that they are deliberately risqued for its sake. What a morbid state of mind does this discover! And how necessary that reason should be restor ed to the just exercise of its powers! Self-denial is absolutely necessary, in order to form any great or useful character in life. The victorious genes ral, the wise statesman, the learned pleader, acquire their just celebrity by the patient and habitual exercise of self-denial and in the humbler scenes of life, the prudent master of a family, the revered parent, and the useful neighbour, are indebted to the same source for their several excel lencies. They are taught in the school of self-denial to command themselves, and to act according to the dictates of sober reason and sound judgment. Self-denial is equally necessary to secure the happiness of man; for true happiness is not derived from unlawful, transitory, or tumultuous enjoy ment, but from the steady pursuit of a good which is lawful, honourable, and durable. The necessity, therefore, and excellence of self-denial should be frequently held up to the view of a child. Instead of suffering himself to grasp at once at every gratification which is presented to him, he should be taught to check himself; to reflect upon the lawfulness of the enjoyment and the probable consequence of his indulging in it; and to esteem it a wise and honourable part to restrain himself, to moderate his desires, to exercise self-denial even for its own sake, that his passions and appetites may be accustomed to controul. Man is little disposed, naturally, to regulate the emotions of his own mind. He feels an almost irresistible propensity to indulge, without restraint, every rising passion, however frivolous, corrupt, or injurious. The wise superintendant of education will therefore feel it incumbent on him to use every means to counteract this vicious love of indulgence. He will Leason with his pupils frequently, affectionately, and earnestly, on the danger arising from it. He will inure them to practise self-denial, by sometimes offering them gratifications if they chuse to accept them, with the liberty of refusing if they have good sense and self-command enough cheer fully to decline them. He will mark the little instances of self-command which spontaneously occur, and give them their due share of commendation. Wherever corrupt tempers are discovered, he will be vigilant to seize the opportunity which they afford of pointing out their evil tendency. Does he, for instance, perceive the ebullitions of vanity? Let him relate some interesting history, as that of Nebuchadnezzar's madness, calculated to shew the sinfulness of vain glory. Here he may engage their attention by describing the magnitude of Babylon, the stupendous height of its walls, the immense dimensions of the temple of Belus, the beauty of the hanging gardens: and when their minds are deeply interested by the picture, let him shew them the mighty monarch surveying his works, and, with so much apparent reason, gratifying his vanity by the spectacle; whilst, at the same moment, the wrath of God fell upon the vain glorious mortal, insensible to the power and providence of his Creator, and humbled CHRIST. OBSERV. No. 35. his pride by levelling him with the beasts of the field. Has a sally of anger discovered itself? When its violence has so far abated that the voice of reason may be heard, let the scholars be called together, and hear their instructor's sober and affectionate warnings against the transports of passion. While they consider only the effects of the present moment, he will point out the injurious consequences which, always in a degree, and sometimes in a dreadful degree, follow the sallies of anger. He will shew them its source, explain its odious qualities, point out its sinfulness in the sight of God, and press them to resist the first emotions of wrath. Has an instance of malice or revenge been exhibited? What an opportunity does it afford of explaining the misery of hell, where hatred, variance, and malice ever reign; and of contrasting it with the blessedness of heaven, the felicity of which arises from pure and perfect love. What a favourable occasion does it present of illustrating the excellence of our Sa viour's character, who was meek and gentle to the rude and barbarous, bountiful to his enemies, and kind to his persecutors; and who left this as the distinguishing mark of his disci ples, that they should forgive as freely as they had been forgiven. Has an instance of disinterested generosity oc curred? Let due commendation be given to it, and, at the same time, the strongest terms be used to express the baseness of a selfish spirit. Let it be strongly inculcated on the pupil's mind, that selfishness is the root of all evil, the essence of every species of transgression: that religion requires us to look, not at our own things, but the things of others, and to love our neighbour as ourselves: that it is the glory of God to communicate good lie berally and universally, and the excellence of christianity to do good like its great author. In the same way let every lesson that is read fur nish some illustration, or some remark, which may tend to shew the necessity and advantages of watching over the temper, and resisting every corrupt disposition. To give efficacy to these instructions, it will become necessary that a marked distinction should be always shewn, by the superintendants of the school, to those whose conduct is the most excellent. The utmost caution and 4 R prudence, however, must be used in making this distinction, that it may not appear to be founded on partiali. ty or prejudice. The favour shewn should immediately follow the good conduct, and it should be extended indiscriminately to all upon their de serving it. IV. But it must ever be borne in mind, that we in vain endeavour to regulate the temper effectually with out the powerful aid of RELIGION. Human nature is corrupt, and every scheme of reformation, which is not expressly built on the assumption of the depravity of our nature, will be essentially defective: every scheme of reformation also which does not depend for success on the grace of God must necessarily fail. It is to be feared that many benevolent persons, in the present day, have been disappointed in their expectations of success, in educating the children of the poor, from want of attending to these points. They have not sufficiently considered what man really is; and they have not had recourse to the only effectual mode of reforming him. They have sought to palliate the symptoms instead of applying a radical cure. They have looked upon man as the creature of habit only, and therefore have thought it quite sufficient partially to rectify the habits, and, in some degree, to meliorate the temper without aiming at more. Religion they have, perhaps, said, as far as it consists of precepts, may be useful: but why should we teach its abstruse doctrines to those who have not faculties to understand them properly; and who, through their abuse of them, will become visionary or fanatical, unfit for the active duties of life, or a prey to the artifices of designing hy pocrites? Such persons have adopted a view of religion fundamentally erFoneous, since its doctrines are expressly intended, and directly calcufated, to supply principles as efficacious as its precepts are pure. My correspondent, and every visitor of a charity school, who justly appreciates the moral state of mankind, will, I trust, act upon a different plan. He will be convinced that true religion alone can change the heart, and produce a character and conduct radically good. True religion he will esteem the sovereign remedy appointed by God for all the evils of this sinful world, the grand source of peace and consolation in this life, as well as the preparation for happiness in the next. He will, therefore, deem little comparatively to have been done, if a religi ous principle has not been instilled. To effect this will be the end of all his labours; the crown of all his hopes. It is true, indeed, that religion, as a principle, cannot be taught: its doctrines and precepts may be communicated; but their efficacious influence on the heart must depend on the operation of the Holy Spirit. In dependance, however, on that operation to give efficacy to his instructions, he will endeavour, by a diligent use of the appointed means, to impart as much true religious knowledge as possible. Religion may be considered as consisting in just views of the objects around us, and in dispositions corresponding to those views. Men, in general, are misled by false estimates. They form a wrong judgment of this world and the next; of God and of man; of happiness and misery. Hence their aims are low, their motives corrupt, their conduct depraved. A wise instructor will, therefore, endeavour to communicate to his pupils those views upon every subject which are agreeable to truth; to truth as revealed to us by him who is the light and the truth. He will be anxious that they should form a right judgment of this life, its nature, its objects, and its expectations. Has an instance occurred in the neighbourhood of sickness, pain, or great suffering? Let him ask them why God permits his creatures to suffer? Has he not the power to prevent it? Is he not a merciful and gracious Father to his creatures? Yet is not man born to trouble as the sparks fly upwards? Is it not strange. that God should permit this trouble? Did God originally create his creatures, in order that they might be unhappy? These questions will pave the way for a representation of the happy condition which God first intended for man; and of the nature of the fall with all its disastrous consequences. The pupils may then be taught to form just views of the state of this fallen world, as the place appointed, not for their happiness, but their trial; not as a scene of enjoyment, but, in a measure, a place of punishment: and they may be waru ed, not foolishly to expect felicity here, but rather patiently to submit to the troubles which God may please to appoint for them. Does an instance occur among them of froward or vicious conduct? Let it be urged as an indication of that depravity which we inherit from na ture. That depravity may then be traced through its various ramifica tions, and a solemn appeal made to the conscience whether under one shape or another it is not found almost constantly operating. Thus let the true state of man, as a sinful depraved creature, he explained, and the dispositions which such a state requires, of humiliation, repentance, and vigilance, be frequently and seriously enforced. Are the pupils called to witness an instance of laborious industry? Let it afford an opportunity of reminding them of the great business of man in this transitory life:-not to eat and to drink, which are useful only in order to support life, and therefore are not to be considered as its end: not to toil and labour, which are only valuable as the means of procuring the necessary food and raiment: not to play and take pleasure, for the pleasures ef man are few and fleeting, his labours constant. Let them be informed that there is a higher and nobler end which the Creator has proposed to man; the discharge of the duties which he has required of him; his restoration to that original state of purity from which he has fallen; and a preparation, by obedience to the will of God, for a far better state above. Let them be made sensible that there is but one thing needful; that however they may prosper in the world, if the great work which their Creator has given them to do is neglected, it were good for them that they had never been born: but that, if this great work is pursued steadily and constantly, however poor their lot may be in this world, they will be blessed with invaluable bless ings. Have they heard of the departure of a neighbour or friend? Let them be fed to inquire where the soul goes upon its departure from the body Let the solemn account, which all must render at the tribunal of Christ, be set before them with all its awful solemnities. Let the misery and hor ror of eternal condemnation be described, and the unspeakable happi ness and glory of the blessed in heaven be represented to them. At the same time let it be strongly inculcated on their minds, that death is not to be considered as a calamity, but a blessing to all who are living according to the will of God. In the views given of God, all possible care should be taken to represent him according to the character exhi bited of him in scripture: as a being infinitely good and gracious, yet the avenger of sin: as the holy judge of the world, though the gracious father of all who come to him in the name of Christ. Abundant opportunities will offer, which should be readily embrac ed, of bringing into view his charac ter and perfections. His bounty and goodness should be frequently pointed out, and occasion taken to represent him in a light calculated to excite thankfulness and love. The mention of his name should be accompanied with such expressions of gratitude," affection, and trust, as may be likely to kindle similar emotions in the breasts of the scholars. The effects of his displeasure should be frequent ly and forcibly illustrated, and the condition of those who are alienated from God should be described with mixed pity and horror. Reference ought to be continually made to him as the judge of our conduct. Has a boy done wrong? The chief reason why he is culpable should be stated to be that he has offended God, and transgressed his commandment. The inconveniences or evil consequences of sin, or the temporal punishment which attends it, should not be held out as motives to deter from sin, so much as the simple consideration that it has been forbidden by God, and is displeasing to him. Trust ought to be cherished in the providence of God. He should be represented as the father of the whole family in earth and heaven, feeding even the young ravens which cry to him, at the same time that he gives to the highest archangel every thing needful for his support and enjoyment. His word ought ever to be appealed to as the guide of our conduct; and the autho rity of scripture should be habitually assigned by the pupils as the warrant of their conduct. The highest degree of reverence for the Bible should be always shewn, and the particulars in which it differs from all other books should be carefully pointed out. The necessity of daily prayer to God should be frequently enforced and the nature of true prayer should be represented as a solemn act of com munion with the father of our spirits; as an act of homage to our sovereign, of gratitude to our benefactor, and confession to our judge. But, above all, the character of God, as the Father of our Lord Jesus Christ, and the wonderful proof which he has given of his love in sending his, only begotten Son to die for sin ners, should be fully displayed. The manner in which this love is mention ed should indicate the teacher's sense of its infinite superiority to all other instances of goodness; and the obli gations on our part resulting from it should be represented as of the deep est kind. On these views of God, and of our redemption by his beloved Son, should be founded every idea that is impart ed of the nature of religion; which should ever be represented, not as a burdensome service imposed on us, but as a just and reasonable tribute of duty and affection to the best of masters, and the most bountiful of benefactors. Much pains should be taken to give just views of the nature and necessity of religion. It should be described as consisting, not in mere forms and ceremonies, but in a constant obedience to God, and in living according to the laws which he has prescribed in his word. The character of a real christian should be often largely delineated, and a great variety of particulars stated, by which it may be distinctly perceived what is his main pursuit, his spirit and temper, his aim and endeavour. At the same time it must not be -concealed, that such is not the character of the greater part of the world. The distinction between real and nominal christians should be very fully explained. And the state of man, in general, as it will assuredly appear in real life, should be plainly declared to them, and shewn to be what the scripture has foretold, and what in deed might naturally be expected from the corruption of human nature. While these instructions are› con+ veyed, frequent opportunities will be given for forcible appeals to the conscience. Indeed, much pains should be taken to strengthen the power of conscience. The scholars should constantly be referred to their own consciences in cases of suspecter guilt. They should be habituated to reverence themselves, and to feel more deeply the reproach of their consciences, than the censures of others. The sting of conscience should be stated as the severest part of the punishment of guilt to an ingenuous mind. A tender conscience, jealous of right, should be commended as an excellent quality, highly to be esteemed by man, and honourable in the sight of God: while, on the other hand, a hard heart, and unfeeling conscience, should be spoken of with dread, as indicating the highest degree of depravity. In all cases, where a fault has been repeatedly committed, particular care should be taken to inculcate the necessity of divine help, to subdue a besetting sin; and the offender should be urged to pray earnestly to God for grace to purify his heart, and strengthen him to resist temptation. Thus the mind should be accustomed to look up constantly to that invisible power who is ever near to us, asa witness, a judge, a protector, and a father. It is not however intended that oral instructions should supersede, the necessity of committing to memory cate chisms, or other formularies of religious knowledge: such instructions; on the contrary, may be grounded on these. It is only designed to inculcate that a constant reference to the great truths of religion should be made, in such a manner as may be most likely to produce the deepest impression on the heart. |