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. Self-denial 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 instructer with gloom and discouragement; it is falsely presented: Truths may be 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 instructer 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 Instructer.

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 instructer, 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 instructer 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 ac

company 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 blessing. But, where it is not sought, it will not be given: and, where it is not given, our best exertions will be in vain. Except the Lord build the house, they labour in vain, that build it. III. I shall now exhibit some of the Motives to the performance of this duty, suggested by the Promise in the text.

Train up a child in the way he should go; and, when he is old, he will not depart from it.

This promise has been differently construed by different Commentators. Some have supposed it to be an absolute promise; declaring, that in every instance in which a child is thus educated, he will persevere in the way he should go. Others have supposed it to declare merely the usual result of such education. The former class say, that every instance of failure, on the part of children, is owing to a want of faithfulness on the part of the parents. They add, that, if parents were perfectly faithful in this duty, their children would never come short of eternal life. With this construction I cannot agree, for two reasons.

First. The Scriptures abound in such absolute declarations, which are not, and cannot be, understood in this absolute manner. Thus it is said, that neither drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God. Yet some men, of all these classes, unquestionably become penitent; and by the reformation of their lives prove themselves to be Christians. Should it be said, that sinners, of these several characters, who leave the world without repentance, will not inherit the kingdom of God; and that this is what is intended: I answer: "The declaration would undoubtedly be true; but would, I think, be nugatory; because it would be equally true of all other sinners."

Secondly. According to this construction there would be nothing declared. No person ever educated his child with perfect faithfulOn this ground, therefore, no child would persevere in this desirable way. Of course, the promise, considered in a practical light, would be nothing to mankind.

ness.

If these observations are just; it will, I suppose, be admitted without difficulty, that God intended this promise as a direct encour agement to parents, who should be faithful in such a degree, as we sometimes see exercised in the education of children. The amount of the promise to these parents is, I apprehend, that their children will, VOL. IV.

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generally, when trained up in the way they should go, not depart from it. This, as it appears to me, has also been the course of providential dispensations.

To this declaration, however, it probably will be, as it often has been, objected, that the course of providence, here alleged, is against the promise; and that it is contradicted by plain facts. "The children," it has been often said, "of religious parents, the children particularly of Clergymen, who, if any, must be supposed to be religiously educated, exhibit as few proofs of a virtuous character, and as many proofs of a sinful one, as the children of other men." Nay, it has been said, I have frequently heard it said, that "the children of professing Christians, and particularly of Ministers, are less virtuous, and more distinguished for profligacy, than other children." These observations are not always made with an intention to utter slander, and with a conviction that they are false. They are sometimes uttered by sober men. Nay, they are sometimes countenanced by Christians, and even by Ministers; especially in the indulgence of zeal against the doctrine, that there are Means of Grace. I have heard it asserted, and apparently with some feelings of victory, that in a given case, or cases, persons, who have not been religiously educated, had become subjects of piety in as great, and greater, numbers, than those who had received such an education. That many persons, who have not been religiously educated, are sanctified, is undoubtedly true. That their number is proportionally so great, as is here indicated, will be affirmed only by the zeal, which is not according to knowledge. Let any man read the history of Revivals of Religion; and he will need no further arguments on this point. Still, as this doctrine has spread so far, and assumed so serious an aspect, I shall now make a few brief remarks concerning the subject.

First. All professors of Religion, and all Ministers, are not Christians. From those who are of this character, the Religious Education of their children cannot be expected.

Secondly. Some, who are Christians, perform this duty very imperfectly. Men of both these classes are not unfrequently too much engrossed by other concerns. Professors are sometimes so

deeply engaged in their business, and ministers by their studies, as to neglect this and many other duties. Some of them, also, are negligent, through a characteristical casiness and carelessness of temper. Some are injudicious; and pursue ill devised plans. Some are of a changeable disposition; and undo to-day, partially at least, what they did yesterday. From these and other causes, of the like nature, the manner in which they educate their children is very imperfect. Of this imperfection the consequences will be experienced of course.

Thirdly. Some Christians govern their children unhappily. They are passionate; and govern with fickleness, and violence. They are indulgent; and scarcely govern them at all. They are austere,

or gloomy; and thus discourage, and disgust, their children: insensibly alienating their minds both from their instructions, and themselves.

Fourthly. One of the parents is sometimes irreligious; and thwarts the labours of the other.

Fifthly. Some Christian parents, though it is believed this number is small, do not pray in their families; and in this manner fail of receiving blessings upon themselves, and upon their children.

Sixthly. The children of Christian parents, for various reasons, are often educated chiefly by others, who are incompetent or unfaithful.

Seventhly. The children of Christian parents are not unfrequently corrupted by evil companions; and that, perhaps, during the best education.

Eighthly. Christian Churches extensively neglect the discipline, which they ought to administer both to the parents, and the children, when negligent of their respective duties. By this neglect the spirit of educating children religiously has been suffered to languish ; and the obligations to this duty have ceased to be felt, as its importance demands.

These remarks will, if I mistake not, sufficiently explain the real state of facts, so far as to show, that they are consistent with the promise, as it has been interpreted above.

But the truth is, The Assertion itself is substantially false. That there are children of religious parents, who are themselves destitute of religion through life; that the whole number of these is considerable; will not be questioned. Who, after what has been said, could rationally expect it to be otherwise? That some of these are profligates, and some even remarkable for their profligacy, I shall not deny. Those, who have broken through peculiar restraints, and sinned against powerful motives, are usually abandoned sinners. Accordingly, Dr. Young says, forcibly, and justly, though solecistically,

"A shameless woman is the worst of men."

But, notwithstanding these exceptions, the great body of Christians is made up of those, who have been religiously educated; imperfect as this education has been. Every sober man may perceive this truth by his own observation. It is true of this seminary it is true of this country: it is true of every other Christian country: it has been always true. A striking proof of it is furnished, here, by the character, and offices, which the sons of Clergymen have holden in New-England, ever since it was settled by our Ancestors. A complete proof of it, every where, is furnished by the history of Revivals of Religion. Every contradictory instance, it is to be remembered, is regarded with surprise; a fact, which could not exist, if the declension were common; and is