Supposing this to be nearly the true state of things, every reflecting mind must contemplate it with regret, and will look forward with great interest to the time, when moral education shall at least be put on a footing with intellectual, if it do not take the precedence of it Certain it is, that a firm and ample foundation is laid for this species of mental training, if the doctrines which have been advanced in the course of this Work are correct; FIRST, that we have intellectually the power of forming the abstract conceptions of right and wrong, of merit and demerit, which necessarily involves that there is an immutable standard of rectitude; and, SECOND, that, in the department of the Sensibilities, we have, in correspondence with the fact of such an immutable standard, the implanted principle of the Moral Sensibility or Conscience, which, in the Emotive form of its action, indicates our conformity to the standard of rectitude or divergency from it, and in its Obligatory action authoritatively requires conformity. We assert that we have here basis enough for a consistent and durable moral education; especially when we take into view the close connexion existing between the conscience and the intellect, particularly the reasoning power.

420. The mind early occupied either with good or bad principles.

It may perhaps be suggested here, admitting the general fact of the great importance of moral education, that it would be better to leave the subject of morals until persons are old enough to decide on all subjects of this nature for themselves. This suggestion would be entitled to more weight, if it were possible, in the mean while, for the mind to remain a moral blank. But this does not

appear to be the case. As the mind is continually operative, it is almost a matter of course that it receives, and, as it were, incorporates into itself, moral principles either right or wrong. We are surrounded with such a variety of active influences, that he who is not imbued with good cannot reasonably expect to be uncontaminated with evil. In order, therefore, to prevent the contaminations of vice, it is necessary to preoccupy the mind by the careful introduction and the faithful cultivation of the elements of

virtue. Let the young mind, therefore, the minds of chil dren and youth, be made the subjects of assiduous moral culture.

§ 421. Of the time when mora instruction ought to commence

We cannot but conclude, therefore, that a course of moral training ought to be commenced at an early period. It is a truth sufficiently established, that we begin to learn as soon as we begin to exist. The infant no sooner comes into the world, than the mind expands itself for the reception of knowledge, as naturally as the flower opens its rejoicing leaves to the rising sun. The earnest ness which it discovers as it turns its eye towards the light or any bright object, its expression of surprise on hearing sudden and loud sounds, its strong propensity to imitate the actions and words of its attendants, all show most clearly that the work of intellectual developement is begun.

While no one doubts this early developement of the intellect, it has not been so generally admitted to be true of the pathematic and moral part of our nature. But there is no sufficient ground, as we have already had occasion to intimate, for a distinction in this respect; the developement of the head and the heart, of the intellect and the sentient nature, begins essentially at one and the same time. It is true that the perceptive or intellectual action is necessarily antecedent in the order of nature; but the sensitive action, both natural and moral, follows closely and perseveringly in its train. And this also may be ad ded, viz., that the developement of the moral nature in its leading outlines appears to be sooner completed. Facts and the relations of facts, which are the subjects of the intellectual activity, are infinite. But the great principles of morals, however multiplied they may be in their applications, are in themselves few and simple. How few persons, at the age of fourteen or sixteen years, have completed their attainments in knowledge, and have fully unfolded and strengthened all their intellectual powers! And yet how many at the same age have established such a decided moral character, either for good or evil, as almost to preclude a hope of a correction of its deformi

ties in the one case, or the enhancement of its beauties in the other!

◊ 422. Of the discouragements attending a process of moral instruction And here we would remark upon one discouragement which frequently attends the efforts of those who are so situated as to render it especially their duty to impart instruction to the young. We refer to the fact that it is sometimes, and but too frequently, the case, that they see but little immediate good results from their labours. They can see distinctly the advancement of their pupils in that knowledge which is appropriate to the intellect, but are less able to measure their progress in what pertains to the moral culture. Indeed, they too often believe that their instruction is seed sown upon stony ground, which is not only unproductive at present, but is absolutely and forever lost.

This is a great mistake. The truth is, that nothing is lost. The moral and religious instruction which is communicated to the youthful memory, is deposited in the keeping of a power which may sometimes slumber, but can never die. It may long be unproductive; it may remain for years without giving signs of vivification and of an operative influence; and yet it may be only waiting for some more favourable and important moment, when it shall come forth suddenly and prominently to view. No one, therefore, ought to be discouraged in the discharge of this duty. In nothing is the Scriptural declaration more likely to be fulfilled in its richest import. "Cast thy bread upon the waters, and thou shalt find it after many days."

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Multitudes of illustrations might be introduced to confirm the views of this section. How natural is the following incident! And how agreeable, therefore, to sound philosophy!" When I was a little child," said a religious man, my mother used to bid me kneel beside her, and place her hand upon my head while she prayed. Ere I was old enough to know her worth, she died, and I was left much to my own guidance. Like others, I was inclined to evil passions, but often felt myself checked, and. as it were, drawn back by the soft hand upon my head

PP

When I was a young man I travelled in foreign lands, and was exposed to many temptations; but when I would have yielded, that same hand was upon my head, and I was saved. I seemed to feel its pressure as in the days of my happy infancy, and sometimes there came with ita voice in my heart, a voice that must be obeyed; Oh, do not this wickedness, my son, nor sin against thy God."

423. Of the importance, in a moral point of view, of adopting correct speculative opinions.

But, while we assert that there is ample basis in the mental constitution for a moral education, that this education ought to be commenced at an early period, and that such a course of training has its due share of encouragements, we acknowledge that it is not an easy thing in a few words to point out the characteristics, and to indi cate the outlines of a system of moral culture. Accordingly, we shall not attempt it any further than to add a few general suggestions. We proceed, therefore, to remark, that suitable pains ought to be taken to introduce into the young mind correct speculative opinions.

It was seen in a former Chapter that the conscience acts in view of the facts which are before it. It will follow, therefore, if we adopt wrong opinions, whatever they may be, they will have an effect upon the conscience. If these opinions be important, be fundamental, they will be likely to lead us in a course which, under other circumstances, we should regard as wrong in the very highest degree. The belief that men by nature possess equal rights, is in itself nothing more than a speculative opinion; but this opinion, simple and harmless as it may seem in its enunciation, is at this moment shaking thrones, unbinding the chains of millions, and remodelling the vast fabric of society. The opinion that the rights of conscience are nalienable, and that no one can regulate by violent means the religion of another, is breaking the wheel of torture, and quenching the fire of persecution, and quickening into life the smothered worship of the world. The speculative opinion that Jesus Christ, the Son of God, appeared in the form of man, and by his death made an atonement, for sin, is a truth, simple and ineffective as it may at first

sight appear, which has already changed the face of domestic and civil society, and, like a little leaven which leaveneth the whole lump, is secretly regenerating the whole mass of human nature.

We infer, therefore, that it is highly important to consider well what truths we adopt. The doctrine that it is no matter what we believe, if we are only sincere in it, is derogatory to the claims of human reason, and full of danger. What persecutor, what tyrant, what robber, what assassin may not put in his claim for a sort of sincerity, and, in many cases, justly too? It is a sincerity, a conscientiousness based on all the wisdom which human intelligence, in its best efforts, can gather up, and nothing short of this, which stands approved in the sight of human reason and of a just Divinity.

424. Of the knowledge of the Supreme Being, and of the study of religious truth generally.

And, in connexion with what has been said in the preceding section, we proceed to remark further, that all morality must necessarily be defective, in a greater or less degree, which proceeds on the principle of excluding RELIGION. It is true that a man who is not religious, (in other words, who has not a sincere regard for the character and institutions of the Supreme Being,) may do some things which, in themselves considered, are right and are morally commendable; but he does not do all that is right, he comes short in the most essential part. And his failure there renders it difficult, perhaps we may say impossible, to speak of him, with any degree of propriety and truth, as a right, that is to say, as a just or holy person.

We assert, therefore, that moral education must include, as a leading element, some instruction in regard to the existence and character of God, and those religious duties which are involved in the fact of his existence and character.

Our conscience, the office of which is to adjust our duties to our ability and the relations we sustain, imperatively requires this. In the eye of an enlightened intellectual perception, God stands forth distinct from, and pre-eminent above all others, as an object infinitely exalted; and a want of love to his character and of adhe