time, as may be made distinctly intelligible to the mind of the pupil.

The plainest things are universally the most important. God, in his infinite wisdom, has in this respect mercifully brought the means of religious knowledge, our duty, and our salvation, within the reach of the young, and the ignorant; who always constitute the great body of mankind, and are equally interested in them with the experienced, and the knowing. The most important things are thus placed in the power of Children.

At the same time it is evident, that these are the only things, which are within their power. The instructor, who attempts to teach them either doctrines, or precepts, more obscure, or more complicated; or who mixes any extraneous instruction with that, which is obvious; will only perplex, and ultimately confound, the understanding of his pupil; will cloud all his views; and destroy his relish for learning.

Nor should the Manner of teaching be less plain and intelligible, than the doctrines which are taught. In teaching children, there should be no display of learning; no extensive or profound investigations; no introduction of things which are foreign to the subject in hand. The simplest language, the fewest and plainest words, and the most familiar illustrations, only, should be adopted; and the whole force of the instructions, and the whole attention of the child, should as much as possible be confined to the doctrines themselves. For all superior discoveries, for objections and their answers, for the connection and dependence of the truths which are taught, and for the proofs of their reasonableness and utility, the child should be referred to future opportunities, and the vigor of riper years.

5. The Disposition, discovered, and felt, by the Instructor, should always be that of tender affection.

No instructions are ever advantageously imbibed by children, except from those, whom they love: and they love none, except those, by whom they think themselves beloved. The real air, aspect, and proof, of affection are as discernible by a child, as by a man; and his real friends as easily known. No persons feel affection more tenderly, or more carefully watch the conduct, in which it is discovered. But the only way to appear kind is

to feel kindly; and the only way to be believed to have this character is to possess it.

It is not easy to estimate the importance of the Manner, in this employment. The instructions of an unkind teacher are hated of course; of a cunning one suspected; of an uninterested one received with listless indifference. On the contrary, the affectionate instructor is viewed by his pupil as a beloved friend. No employment invests man with more amiableness, than well directed instruction; especially when the pupil is a little child. From such a friend every thing is received, retained, and obeyed, with reverence and delight. By a teacher of this character more good can often be done in a day, than by a disgusting one in a life.

6. Religion should always be exhibited in a solemn, and pleasing, and never in a gloomy, and discouraging light.

There are persons, usually very ignorant, and frequently of a melancholy cast, who seem to suppose themselves, and others, required to be always of a sorrowful and downcast demeanour. The only religious duties, which appear to arrest their attention, are those, which belong to self-mortification. Between the licentious gaiety of loose men, and the serene cheerfulness of religion, they make, and are apparently willing to make, no distinction. A smile, they mistake for an expression of unwarrantable levity; and the grateful, cheerful lives of their fellow-christians, they construe into mere courses of worldly ease, and sinful security. Of these persons, some are undoubtedly self-deceivers; some are gross hypocrites; especially those, who make great pretensions to sanctity, and much bustle, about their religious attainments. Others of them, also, are unquestionably Christians. Those of this class are all persuaded, that their views of religion are just; and, both from a sense of duty, and the exercise of affection, feel themselves obliged to communicate them to their children. What they teach they exemplify. Accordingly, both the instructions, and the examples, are only gloomy and awful; and are regarded by their children only with dislike and dread. From the mere force of nature the teacher may be loved, and his instructions reverenced; but both will still be met, and listened to, only with pain and disgust. Both

the precepts, and the religion, which they inculcate, will be dreaded beforehand, and disrelished afterwards. A release from them will be regarded as an escape. No useful impressions can be made by them, no desirable conduct effected. Children, thus taught, usually dislike religion even more than those, who are not taught at all. A moderate share of common sense must, one would think, banish for ever this disastrous mode of instruction.

It is far from being my intention to deny, that there are painful considerations, connected with religion. One of its employments is to form just views of sin; and another, to regard it with suitable emotions. Sin is always a painful subject of contemplation. Nor is Repentance without its mixture of pain. Selfdenial, also, is at many times, and in various respects, a source of serious suffering. But sin itself is no part of religion; and the anguish of repentance is, in the beautiful language of Mrs. Steele, A painful, pleasing anguish; incomparably more desirable than the sinner's hardness of heart. There is something so pleasant, so sweet, so congenial to the proper taste of a rational being, in ingenuous sorrow for sin, an honest confession of it to our heavenly Father, cordial resistance to temptation, and faithful resolutions of new obedience; in victory over our lusts; in a consciousness of evangelical worth; in the conviction, that we have glorified our Creator; and in a humble hope of his approbation; all involved in the exercise of repentance; as to render this affection of the heart too welcome to the penitent, ever to be deliberately exchanged by him for the gratifications of sin. The same enjoyments, also, accompany Christian self-denial too obviously to demand proof; and to every mind, controlled by religion, render it universally agreeable, and frequently delightful. What, then, shall be said of the Christian's faith, and love, and peace, and hope, and joy; all of them other names for refined and elevated pleasure? Look into the writings of David, and Paul; and learn from their own expressions, how Christianity can allay the storms of trouble, and gild the gloom of a sorrowful life with serenity and sunshine.

If, then, religion itself is presented by an instructor with gloom, and discouragement; it is falsely presented: Truths may be VOL. V.

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taught, but they are exhibited in a false garb. With this garb they will always be associated in the mind of the pupil and the whole effect will be misconception and error.

In this mode of instruction, children are kept at a distance from religion by a regular repulsion; and scarcely approach so near, as to learn its real nature. Even truth itself will to them be odious truth religion will be hated and dreaded before it is known and to receive instruction will be regarded as a mere and painful task. That, which is taught, the child will neither love, respect, nor remember: and the teacher's own example of its influence will complete the alienation, which his precepts began.

Austerity in an instructor will produce, substantially, the same effects. Religion is in its nature, and by a child is regularly seen to be, eminently solemn, and in some respects awful. At the same time, it is serene, cheerful, and lovely; the source of the purest peace, the most solid consolation, and the most refined joy. Its whole character ought to be set before the child. Let its solemnity awe; let its cheerful and delightful aspect inspire hope, and engage affection. Escape from evil, and the attainment of good, are the only motives, by which a rational being can be influenced at all. Both these, therefore, should be placed in the view of the child. St. Paul has thought proper to urge our obedience to the law by the consideration, that it is good, as well as just, and holy; and to recommend our duty by the argument, that it is our reasonable service. Every Christian, in the education of his children, is bound to follow the example of this great Instructor.

7. Religious Education ought to be enforced by the Government, Example, and Prayers, of the teacher.

Government is the great means, by which the authority of the parent is preserved, and the obedience of the child kept alive. It is, also, the great means of communicating to the child lasting and influential impressions, and of preparing him cheerfully, and affectionately, to receive the truths, which he is taught. Sound government perfectly harmonizes with sound instruction. No character is so highly regarded by man, as that, which is displayed in wise, just, and benevolent control. Government also

presents every instruction in the form of law, and all conduct in the solemn guise of duty; enjoins obedience with authority, and enforces its injunctions with penalties and rewards.

A child, well governed, loves his parent of course. From the parent his affection is easily transferred to his precepts. He is prepared to obey, as well as to listen; and desirous to please his instructor, as well as to profit himself. An ungoverned child, on the contrary, will neither listen nor regard, neither obey nor profit. His only disposition, his only design, will be to neglect whatever is taught, and oppose whatever is enjoined. The former he will despise against the latter he will rebel. Two children, of these contrary characters, can hardly be compared. The one will learn, and do, every thing; the other, nothing.

What Government thus happily begins, Example confirms. The teacher, who does not live agreeably to his own instructions, will never be supposed to love, nor even to believe, what he enjoins. All his labours will, therefore, be attributed to sinister views; to the pursuit of his own convenience; and not to the love, either of religion, or his pupil. Instructions, thus regarded, will never be welcomed to the heart, and rarely to the understanding. He, on the contrary, whose life is governed by the same rules which he prescribes to his child, will always be considered as proving his own sincerity; as teaching what he believes, and enjoining what he loves. The precepts of such an instructor are rarely disrelished, and never doubted.

All our instructions however, like our other efforts, are in vain without the blessing of God. This blessing, to be obtained, must be asked. Prayer for the success of our instructions should accompany them of course. The child should be a witness of the parent's supplication to God for him; and should be taught to supplicate for himself. All the duties of religion are eminently solemn and venerable in the eyes of children. But none will so strongly prove the sincerity of the parent; none so powerfully awaken the reverence of the child; none so happily recommend the instruction, which he receives; as family devotions, peculiarly those, in which petitions for the children occupy a distinguished place.

At the same time, God will actually bless those, who seek his