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MISCELLANEOUS COMMUNICATIONS.

THE CONNEXION OF RELIGIOUS WITH SECULAR
EDUCATION.

(To the Editor of the Wesleyan-Methodist Magazine.)

THE subject of education is now occupying so prominent a place in the public mind, and is exciting so much interest in all classes of our community, from the Queen's Counsellors to the humble peasant or artisan, that anything which can be properly said upon this important subject, deserves our serious regard. The necessity of affording instruction to the whole of our population, is no longer a matter of doubt, or a question of controversy. Every enlightened mind must long have deplored the ignorance and folly which prevail in our large towns and rural districts, producing so much crime and misery in the land. And if any doubt respecting the necessity of national education should have hitherto existed, it would be dissipated by reflecting upon the facility with which seditious agitators have lately prevailed in seducing so many of the thoughtless populace into the paths of anarchy and rebellion. It is allowed on all sides, that the people must be educated; and the great point at issue is, the nature of that education which should be imparted. A large portion of the truly Christian community have come forward and declared, that they will patronize no national system of instruction which is not based upon religious principles. But other classes of the public express their satisfaction with any plan that is calculated to impart general information, without any particular reference to religious truth. Whilst a third party would amalgamate these views, or steer a middle course, by pursuing one general system of teaching what 18 called useful knowledge, in conjunction with different particular modes of religious tuition.

We fear, lest in some quarters

this great question should have been made a subject of mere party politics, instead of being viewed in its grand bearings upon the human mind, and its consequent effects on the common welfare. The public has yet much to learn upon the nature of education,-a word which is in every person's mouth, though comparatively few understand its meaning. Should the question be put to various individuals, "What is education?" we suspect that many would be unable to give any answer; and that the views of those who did venture a reply, would differ very widely from one another, even upon first principles. But how can we, properly adopt any particular mode of national education, until we have settled the true meaning of the subject? This is in reality the point at issue. It is the matter, not the manner, of instruction that is the real ground of debate; and were the former decided, the latter would cause but little discussion. The question is, "What shall we teach the people? Shall their understanding only be informed with a knowledge of external things? Or shall their moral nature also be instructed in truth and disciplined to rectitude? Or, shall the former occupy the main ground of tuition, and the latter be placed in an isolated and subordinate position?

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In order to decide these questions, we must advert to the inner structure of man, and to his situation in society. We say, the inner structure of man; because, if we had only to deal with the intellectual faculties, such as reason, memory, imagination, &c., the subject of education would be easily comprehended. Our only aim then would be to inform the judgment with proper ideas concerning literature,

art, and science; nor could any question arise, except as to the best means of inculcating the greatest number of such ideas upon a youth ful mind. Now, this is virtually the ground which those persons take, who would exclude morality and religion from ranking amongst the usual and important subjects of instruction. They would refuse to let the moral powers of man have any place in education; thus leaving them to take their own course, and luxuriate in folly and vice, according to their natural inclination. Is this educating, that is, training, the man, or only a part of the man? And which is most important, the part that would thus be done, or the part that would then be left undone? The latter, certainly. It is our will that rules our conduct, and the will is subservient to our ruling passion or desire.

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What then is it that we want the people to become? Do wish them all to be men of science, and to be clever political debaters, in order that they may be better qualified to attend to the duties of the counter, the workshop, or the plough? Will such qualifications keep them from the haunts of idleness and profligacy? Will it not rather engender discontent with their humble condition, make them loathe a dependent situation, and hurry them on to reckless ambition, with its dreadful consequences? We appeal to the history of every civilized nation in the world, and even to the upper ranks of our own community, if a merely literary and scientific education has done aught to correct the morals of its most esteemed subjects. It may have restrained some of their outward habits, and engendered the decencies of life but the etiquette of refined society will never bridle the conduct of the vulgar; for it cannot prevail amongst them. Their wayward passions and desires will pursue their own headlong course, unless when restrained by the strong arm of the law. What we should desire to see in our fellowcountrymen is that kind of education which will fit them to perform

the duties of their station, in habits of honesty, industry, and sobriety. It is this which alone can minister to the happiness of individuals, of families, and of society in general. Far be it from us to exclude them from acquiring any kind of useful knowledge; but we would first impart that knowledge which would be most useful in their present circumstances. We should certainly like to see the outside of the watch made fair and clean, its dial neatly marked, and even its hands wrought in a handsome manner; but we should chiefly attend to the mainspring and the wheels.

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If the judgment only be wellinformed, and the mental taste refined, what in the mean time will become of the moral faculties? for they necessarily grow with the growth of the body, and strengthen with the lapse of years. noxious weeds and thistles, they will inevitably spread more widely, and strike their roots deeper into the ground, until they choke or supplant every sprig of virtue that has only been slightly thrust into the surface. For we do not regard a few transient exhortations or passing remarks, as entitled to be called instruction in moral goodness. It is not thus that other kinds of knowledge are instilled into youth; but by oft-repeated lessons and exercises, until the mind be thoroughly conversant with their sense and bearings. But can geography be half so useful to the peasant as a delineated map of the little world within his own breast, or a knowledge of the way to regulate the various emotions and propensities of his nature? Will the mechanic be a better man and a more useful subject, by understanding all the phenomena of the heavenly bodies, and having his memory charged with abstruse ideas of scientific pursuits; or by being practically conversant with the great duties which he owes to himself, his family, his neighbours, and his country? Will an acquaintance with the laws of Lycurgus, the antiquities of Rome, and the games of Greece, be adequate means for training up an apprentice

to industry, probity, and dutiful obedience? Can the blood-stained triumphs and the barbarous revenge of valorous Kings prove so useful a lesson to the depressed and tempted mind, as those glorious examples of patient suffering and noble daring to be good that we read of in the Bible, and in the biography of eminent Christians? History will inform us, that the most philosophic schemes of heathenish education have failed in producing peace at home and quiet in a country. And must we again try the plans of Heathenism; are all the lessons of Christianity to be forgotten? Have our Senators never read the lives of eminently pious men and women, and marked the nature of their education, and observed the outward training by which they were formed to be lights of the world, and an honour to the human race? Have our statesmen never troubled themselves with perusing the memoirs of Christian peasants and children, and learned the character of those principles which made them blossom in the shade? Had they done so, they would have ardently wished that all the British public had been cast into the same lovely mould, for then would our land have blossomed like an earthly paradise. But if they have not studied the effects of this heaven-born system of teaching upon the human mind, they cannot be properly prepared to legislate upon the subject.

We agree that all our peasants should be taught to read and write; but then they ought also to be instructed in using these acquirements to a good purpose. The main point is to instil into our population a love of virtue, and a relish for intellectual pursuits; that so they may be useful members of society, may forsake the haunts of dissipation and idleness, and may be raised in the scale of moral and intelligent beings. But whilst the heart is vicious and depraved, a process of mental culture will be pursued in vain. We again appeal to the education of the higher classes; and ask, if the finest mental

culture has saved our gentry from vice and indolence. We can only expect, that if it have failed to reform their evil habits, it would have no better influence upon the inferior orders. Vicious inclinations will be pursued, in spite of reason and of science; and when sufficient means of gratification are not forthcoming in an honest way, dishonest measures to procure them will often be tried. Besides, the lower classes are necessarily subject to all the distresses incident to a stagnation of trade, or an unfavourable season. It is true, that they may be instructed in the principles of economy, and be exhorted to lay up a portion of their weekly earnings in a savings-bank, as a precaution against the evils of a wintry day ; but if vicious inclinations rule the heart, such exhortations will be altogether lost upon the mind. Reason is a poor antagonist to passion; and where right principle is wanting, all the available cash will be expended in gratifying an appetite for pleasure which craves for immediate indulgence. This is found by experience to be the case in manufacturing districts, where many workmen are known to revel in luxury during a brisk season of trade, and are subsequently seen to be in a starving condition when a stagnation supervenes; and this present extravagance is indulged, in spite of their knowledge that a depressing change will in all probability soon take place.

To reject morality and religion from popular education, would be to destroy all its effectiveness; and such a system would eventually be found a miserable delusion.

But here an objection is raised against teaching religious doctrines to our children, on the plea that these are unnecessary when we inculcate the moral practices and social duties of life. Yet we deny the efficiency of the latter without the former. In the simple view of possessing useful knowledge, a person may indeed be acquainted with the precepts of moral rectitude, without having their principles fixed in his heart; but mere in

formation will prove unavailing in
the practices of life. Many seem
to imagine that it is enough for us
to know the truth, in order to be
led to follow its dictates; but if
they will only look to every day's
experience, they will find that they
have been in a grievous mistake:

Video meliora proboque;
Deteriora sequor,

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the school-book, as being the marrow of religious knowledge. virtual burlesque upon a divine revelation! If the Bible be divinely inspired, we dare not lay aside those truths which it declares to be of paramount importance.

If there be a God who reigns above, and whose all-seeing eye surveys everything that is done upon earth; whose providential superintendence directs or overrules all the transactions that take place amongst men, and visits each child of Adam with a correcting rod of affliction; who is justly angry with our numerous violations of his holy commandments, and denounces eternal vengeance upon the finally impenitent; whose favour can only be obtained in one appointed way, through faith in the atoning sacrifice of our blessed Redeemer, by which a new way of communication has been opened between heaven and earth, and a bridge of love thrown across the otherwise impassable gulf;-if we may thus be reconciled to God, and have free access to his throne of grace, so as to obtain all needful aid to obey his laws; and if such a course of conduct will secure to us present happiness, with constant springs of virtue in our heart, and a buoyant hope of eternal felicity, after the transient scenes of this chequered life have passed away;if these glorious truths be written in the Bible in such palpable characters as that he who runs may read" them, then do we affirm that to withhold such important doctrines from the youthful mind, is to conceal from it the only way of obtaining heart-felt piety, to deprive it of every high and exalted motive to virtuous action, and to rob it of the finest consolations that can soothe a trouble-tossed mortal in the voyage of life. But were these vital truths disseminated through our population, and believed upon with the heart, then would vice, discontent, and anarchy be brought to an end, and righteousness with peace would flow down our streets like a mighty stream.

is still the confession of fallen hu-
manity. The doctrines of Chris-
tianity show us how we may obtain
grace to fulfil its precepts, and af-
ford powerful inducements to urge
us forward in the path of duty.
They are, therefore, of paramount
importance. Without them, a de-
scription of moral rectitude may
be given in symmetrical and fasci-
nating traits; but it is the inanimate
loveliness of a beauteous corpse,
destitute of all feeling and power of
motion. We must either embrace
the Bible as containing a complete
system of divine truth, or regard it
as the production of a few moral
philosophers, in which much useful
instruction is mixed up with many
superstitious or unnecessary specu-
lations. There is no medium be-
tween these two creeds. True Pro-
testants hold the former: Socinians
and others embrace the latter. We
regret to observe, that it is the last
of these two systems which forms
the basis of the present scheme of
national education pursued in Ire-
land. For, in this plan, all the main
doctrines of Christianity are kept
out of view; and the children are
instructed in mere precepts of virtue
taken out of the Scriptures. In
fact, a system of moral philosophy
is made up out of different parts of
the Bible; and the children are
led to suppose that this is the Chris-
tian religion. Then, a few Minis-
ters are permitted to visit these
schools at certain hours, should
they have nothing else to do, and,
like some of the Socratic and Plato-
nic philosophers of old, to commu-
nicate diverse systems of creed,
which are all said to be deduced
from the same Scripture! which,
also, have no apparent connexion
with the moral lessons taught in
VOL. XX. Third Series. MARCH, 1841.

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We would take this opportunity of directing the attention of the upper and middling classes to that deplorable want of religious training which prevails in the various private and public schools throughout our country. In most of these professed nurseries for youthful genius, no time is allotted for religious and moral instruction; so that we need not be surprised at the baneful depravity which so generally pervades all classes of our community. It is not sufficient, that on the Sabbath-day a young person should occasionally attend a place of public worship; for the generality pay no attention to the religious services there conducted. Their minds are pre-occupied with other trains of thought and modes of thinking; whilst no endeavours are made to fix divine truth upon their memory and their understanding. In other departments of learning, exercises are used, questions are asked, and such a system of drilling employed as to instil something into the mind of a dunce. Not so with religion and morality. Here we find only an opus operatum, without any attempt or desire for improvement. The young mind is well versed in stories of ancient idolatry; its passions are excited by the wretched histories of war and ambition; and its memory is filled, like a common sewer, with all the filth of heathenish abominations. Boys may be seen acting over these scenes of fancied glory with all the glee and alacrity of virtuous heroism; and their minds are deeply imbued with those very thoughts and feelings which stimulated the real or fabled subjects of Pagan history. No wonder, then, that they should often quit schools like So many pupils of Heathenism; as it was the only system of morality in which they were instructed. They are taught to esteem Tacitus, Virgil, Homer, Plato, &c., as paragons of perfection in their several spheres of literature; a point which we can by no means concede. We believe that the affecting stories of Bible history, the bold figures of its prophetical writings, the pathos of its

psalmody, the heroism of real virtue so often displayed in its annals, the glorious doctrines which it unfolds, and the wise maxims which adorn its pages, are altogether unparalleled in the literature of Paganism. Whilst Milton, Cowper, and other Christian poets or essayists, have all the good qualities for which heathen writers are celebrated, and possess the great advantage of being imbued with truth and wisdom; yet, into how few schools are these books introduced!

It is time for the religious world to rouse itself, and insist upon a new method of education, based upon Christian principles. We would not object to those children who are intended for the walks of learning or science, being permitted to study the best classical authors; but the number of such pupils is comparatively small; and others seldom acquire enough of classical knowledge to improve their taste, or gain any advantage by the instructions received. The consequence is, that our youth too often leave school, like children in judgment, taste, understanding, and moral principles. They literally possess none of these acquirements, because they have never been taught. Their memory is perhaps stored with a multiplicity of things, good, bad, and indifferent; whilst they have not learned to discriminate between them. How few can even write a pretty letter, compose a short essay, or pass a correct opinion upon the merits of an author! thereby showing some improvement in taste and understanding. Or how many know what taste and understanding mean? Not one in a thousand can tell the composition of his own nature, or explain the different powers and faculties of his inner man; much less can he control his own passions, or discriminate between the right and wrong principles of moral action. He is therefore quite unfit properly to occupy that station in life, for which an education of many years ought to have qualified him.

We must call upon the religious world to arise and throw off the

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