LETTER VII. TO THE SAME.

MORAL AND RELIGIOUS INFLUENCE.

154. It has been beautifully said, that “ "TRUTH, considered in itself, and in the effects natural to it, may be conceived of, as a gentle spring or water-source, warm from the genial earth, and breathing up into the snow-drift that is piled over and around its outlet. It turns the obstacle into its own form and character, and as it makes its way increases its stream; and should it be arrested in its course by a chilling season, it suffers delay, not loss, and waits only for a change in the wind to awaken and again roll onwards."*

155. So would I describe the present relative position of knowledge and religion. The scattering abroad of knowledge, and the general diffusion of the elements of science among the people, may, for a time, like the snow-drift which covers the fountain, appear to impede, rather than advance, the triumphs of the gospel; but it is in truth only destined to accelerate its progress. The quiet but insinuating

*S. T. Coleridge.

master influence beneath, is silently gathering strength from the apparent hinderance, and preparing to break forth afresh with the force and volume of a torrent.

156. Many amiable and excellent persons are slow to perceive this; they are hard to be persuaded, that whatever is gained for knowledge must eventually be gained for Christianity; and they tremble, at the very moment when the dictates of faith and reason alike call upon them to rejoice. Hence it happens, that while many, influenced by selfishness and pride, openly mourn over "the emancipation of the human reason from a legion of devils," because it involves "the loss of a herd of swine;" others, from whom better things might have been expected, stand by unconcerned, as this great work of humanity and religion falters in its course, or at best, urges its way by slow and painful steps. I trust it is scarcely necessary to say to you, Sedulously avoid this mischievous error.

157. Never give place for a moment to the idea, that intellectual advancement is in any degree unfavourable to moral improvement, or imagine that you will be more likely to promote true Christianity by exclusive attention to religious instruction. While you are deeply anxious that all you teach should be based upon the gospel, and sanctified by the Holy Spirit, never forget that children have duties to perform in this world as well as the next, and that it is cruelty, as well as folly, to deprive them of any natural right, under the pretext of extraordinary care

many trials and difficulties, should be accustomed to take affectionate views of that divine and blessed Being, whose "tender mercies are over all his works."

169. The doctrine of the immortality of the soul, may seem at first sight to be much more difficult to explain to a child; but Mr. Gallaudet, in his "Child's Book on the Soul," has shown, that even this may very easily be brought within infantile comprehension. He suggests, that a child should first be led to compare successively the properties of a pebble, a flower, a watch, an animal, and a human being. "In each object," he observes, "the pupil discovers some qualities which belonged to the preceding, with some new ones; and on arriving at the human being, he perceives that it has life, movements, powers, which neither the flower, nor the watch, nor the animal possesses; that we have something, of whose existence we are conscious, of whose power we have constant evidence, but of whose nature all the researches of metaphysics have informed us only of its negative properties."* He may then be taught, that it is this something which must live for ever.

One remark of Mr. Gallaudet's is too valuable to be omitted, it is this: "If inquiries are made, or difficulties started, let them be treated with the greatest attention. They who would teach children well, must first learn a great deal from them."

170. To impress the doctrine of future retribution,

Woodbridge on Gallaudet.

and to prevent in mature life that "making free with Divine goodness," which leads so many to contemplate God exclusively under one aspect, and hence to conclude that he is characterised by "a bare single disposition to produce happiness," what can be better than the striking illustrations of the government of God, especially by punishments, which are found in the second chapter of Bishop Butler's Analogy? I mention this book because it is generally accessible, and, with some exceptions, as simple as it is profound.

171. (3.) Be unceasing in your endeavours to bring the word of God into contact with the conscience. Conscience is "the candle of the Lord, shining in the innermost parts of the body." Press truth then into its presence, with hope and vigour. Appeal frequently to this "light within," dim and flickering as it may be. You do much for your pupil, if you only keep alive the simple elementary idea, that there is ONE, whose sight he cannot escape, whose power he cannot resist, and that this wondrous Being, of whose greatness and majesty he has so many proofs, is ever appealing, by "a still small voice," to his convictions and affections, though he be but a little child. It is only by this constant reference to HIM, who "seeth not as man seeth," that you can ever hope to direct attention to the spirit and motive of conduct, or turn the mind from "man," who "looketh on the outward appearance," to the Lord, who "looketh on the heart.”

172. In all applications of Scripture, however, be careful to choose your opportunity wisely. There

are periods when serious injury is done by urging the claims of religion. Never do so, for instance, when a child is under the influence of anger. To be scolded or lectured at such times from the Bible, can only produce disgust. The child associates the book with the idea of punishment, and probably looks upon it only as an instrument of wrath, wielded by you for the purpose of maintaining authority. Any period of strong emotion, of whatever kind, is indeed unsuitable. The heart must be tranquil, and at rest, or valuable impressions are not likely to be produced.

173. In the inculcation of Scripture doctrines, be regulated by the age and capacity of those whom you have to instruct. In this respect let Christ himself be your example. There were many truths which he kept back, only because his disciples were "not able to bear them;" and every judicious instructor must do the same. It is very painful to see, as we do sometimes, mere babes in years, as well as in knowledge, crammed with the "strong meat," instead of being fed with the "milk" of the gospel. Such a practice is every way pernicious. It is going back, to say the least of it, to the old and mischievous practice of repeating by rote; and it may be doing serious mischief. Theological prating has a dreadful tendency to harden the heart, and to deaden the sensibilities of the soul. We can never guard too carefully against the danger of instructing the tongue to outrun the heart. This abuse of doctrinal truth, be it remembered, however, forms no argument at all against the