sive idea of the extent of the globe on which we dwell, by such methods as stated under the article Geography. We may next endeavour to give the pupil an idea of the distance of the moon; then of the distance of the sun, which is placed 400 times farther from the earth; then of the distance of the nearest star, which is two hundred thousand times farther from us than the sun; then to the remotest stars visible through the best telescopes, whose distance is immensely greater; and then to the boundless regions of space, which extend in every direction, beyond all that is visible to the eye of mortals. Time must be allowed for the mind to pause and dwell with particularity on each of these dimensions, and on the immense magnitude of the numerous objects contained within them, till it is lost and overpowered in the immensity of the prospect; and then be informed, that all this magnificent scene is but a small portion-only like a drop to the ocean of the infinity of space, which is filled with the Divine presence, and in which the Deity continually operates. Without such illustrations, all the definitions or metaphysical descriptions that may be given, will convey no impressive conceptions of the ` immensity of God-they will be only words without meaning, and the semblance of knowledge without the substance. It is on a principle of this kind that the Psalmist conducts his description of the Omnipresence of the Deity in the 139th Psalm-" Whither shall I go from thy Spirit? or whither shall I flee from thy presence? If I ascend into heaven, thou art there; if I descend into hades," or the invisible regions of the earth, "behold thou art there. If I take the wings of the morning, and dwell in the uttermost parts of the sea; even there shall thy hand lead me, and thy right hand shall hold me." When the inspired writers display the character and attributes of the Deity, they do not perplex us with definitions and abstract descriptions, but direct us to his visible operations in Nature and Providence, as descriptive of his character and perfections; and this circumstance must be considered as suggesting the proper mode of illustrating his attributes, either to the young, or to any other class of individuals.

In connection with such instructions as the above, the juvenile mind should be directed to the History of the Divine dispensations, as recorded in the Old and New Testaments. It is a striking fact, that the greater part of the Revelations of Heaven is communicated in a historical form. Had the limited views of man been adopted, as to the mode of a communication from heaven, it would have been thrown into the form of an artificial sysern of propositions or doctrines, similar to some of our metaphysi cal compends of theology. But "He who knoweth our frame,"

and who is the Source of intelligence, has selected the historical form as the most proper mode of conveying instruction on those subjects which have a reference to our present and everlasting happiness. This mode of instruction is evidently attended with many and peculiar advantages. It is calculated to arrest the at

tention, to influence the affections, to awaken the power of imagination, to carry conviction to the mind, to render truth and duty more level to the understanding than abstract doctrines or precepts, and to make a deeper impression upon the memory than any other mode of instruction. Besides, the Sacred history, in a particular manner, is remarkable for its beauty and simplicity, the dignity of its style, and the fidelity and impartiality with which its narrations are conducted. It delineates, with an unerring pencil, the true characters of men, traces the invisible springs of human actions and events, relates with uniform fidelity the faults of the most eminent and illustrious saints, and exhibits examples of vicious characters to be shunned, and of virtuous characters, blended with certain imperfections, as models for our general imitation. Above all, it embodies virtue in its most amiable and sublime form, in the account which it gives of the life, transactions, and sufferings of Jesus Christ, who is set before us a perfect pattern of universal holiness.

The young should, therefore, be early directed in the study of all those portions of Sacred history which are most congenial to their feelings and level to their comprehension;—particularly the history of the creation and the fall of man-the circumstances which attended the universal deluge-the destruction of Sodom -the lives of Abraham, Isaac, Jacob, Joseph, Moses, and Samuel -the deliverance of the Israelites from Egypt, and the leading events which befel them in the wilderness, and in the land of Canaan—the life and transactions of Elijah and Elisha-the deliverances of Jonah, Daniel, Shadrach, Meshech, Abednego, Peter, and Paul-the circumstances which attended the birth, the transfiguration, the crucifixion, the resurrection, and ascension of Jesus Christ-the preaching of the gospel by the Apostles, and the various persecutions and success which attended their labours-together with every similar detail in the history of the Bible, that may be calculated to arrest the attention of the juvenile mind.— In connection with the facts which these histories record, all the essential doctrines of religion are clearly stated, and its precepts, or the true principles of human action, are powerfully, though in some cases silently, inculcated. Thus religion is exhibited, not merely as a creed or a series of abstract propositions to be believed, but in an embodied form, in which the doctrines and duties

of Christianity are connected with a train of events, incidents, and sensible objects, and with the delineation of characters and moral actions, which form so many links of association between doctrine and practice which cannot be dissevered. It is evident, then, that the mode in which Revelation has been communicated to man is intended as a model to direct us in imparting religious instructions to the young, or to any other class of society. And, when we substitute, in the room of the Scriptures, catechisms, or any other abstract compends of divinity, however orthodox, we virtually declare, that the wisdom of man is superior to the wisdom of God, and that the plans devised by erring mortals are to be set in competition with the plan of inspired men, who derived their instructions immediately from the Divine Spirit. Besides, the instructions on religion derived from such compilations, even when understood, (which they seldom are,) are received by the young merely on the authority of the authors or compilers, and can never produce such a thorough and rational conviction of their truth and obligation, as if they were delivered in the language of men who derived their instructions and commission immediately from Heaven. In deviating from the plan of Divine Revelation, numerous disputes and dissensions have arisen in Christian society. Almost all the controversies and dissensions which have taken place as to the manner of conducting Sabbath schools, have arisen from such a circumstance as this-Shall the words of a certain Catechism, whether understood or not, be crammed into the memories of all the pupils? With one party it is of little consequence although the same leading truths be communicated in scriptural or other language, unless the precise vocables of the formulary they approve of be strictly adhered to and committed to memory, as if they were the immediate dictates of inspiration. Hence a sectarian spirit has been engendered, contentions and wranglings have been introduced, the advantages which might have been derived from the study of the pure oracles of heaven prevented, and the religious improvement of the young sacrificed to party rancour and hostility.

It appears to me unnecessary, in the first instance, to perplex the minds of young persons with a great variety of doctrinal opinions, such as are generally inculcated in most of our Confessions and Catechisms. It is only requisite that a few of the fundamental and leading doctrines of Christianity be exhibited, such as the moral attributes of the Deity-the fall of man, and his consequent depravity-the necessity of a Saviour-the love of God in sending his Son into the world to be a propitiation for our sins-repentance towards God, and faith towards our Lord

Jesus Christ, the necessity of being renewed in the spirit of our minds, and of prosecuting the path of universal holiness-the connection of the present state with the future, and the important realities of the eternal world. These, and similar truths intimately connected with them, should be specifically illustrated, and deeply impressed upon the mind as the first principies or axioms of the Christian system. In conjunction with these, some of the leading moral precepts of the Bible should be particularly inculcated, and illustrated by appropriate examples, such as—“Thou shalt love the Lord thy God with all thy heartThou shalt love thy neighbour as thyself Whatsoever ye would that men should do to you, do ye even so to them-Love your enemies, do good to them that hate you-Bless them who curse you -If thine enemy hunger, feed him, if he thirst give him drinkLet love be without dissimulation-Live peaceably with all men -Be not desirous of vain glory-Recompense to no one evil for evil-Put on humbleness of mind, meekness and long-sufferingForbear one another, and forgive one another, if any man have a quarrel against any as Christ forgave you, so also do ye— Put away lying, and speak every man truth with his neighbour -Children, obey your parents-Be followers of Christ who did no sin, neither was guile found in his mouth, and who hath left us an example that we should walk in his steps." Such Christian precepts, frequently brought to the view of the mind, and familiarly illustrated by examples derived from Scripture, and from common life, could not but make an impression on the young, far more beneficial than if it were possible to cram into their memorics all the definitions, distinctions, and dogmas of metaphysical theology. Such heavenly injunctions, when clearly explained, come home to the understanding and the feelings; they are recognised as the pure dictates of the Spirit of God; and although there were no other precepts presented to view but those I have now stated, a full recognition of such heavenly principles, in all their practical bearings, would, ere long, completely regenerate the world, and cause righteousness and praise to spring forth before all nations.

In endeavouring to teach young persons the morality of the Bible, and to imbue their minds with its holy principles, it is not enough that its precepts be announced, and that they be accustomed to recite them. They should be pointedly applied to every moral incident that may occur, and to whatever tempers or dispositions may be displayed in their conduct. Every time a vicious disposition manifests itself, a Christian precept should be applied to counteract it. Is a boy, for instance, taking revenge on

his companion for an injury either real or supposed, such precepts as these should be pointedly addressed to him:-" Recompense to no man evil for evil.-Avenge not yourselves, but give place to wrath.-Bless them that curse you, and pray for them that despitefully use you." Does he manifest a proud and overbearing disposition? Apply such divine maxims as these: :-"God resisteth the proud, but he giveth grace to the humble.-A proud heart is an abomination to the Lord.-Though God is high, he hath respect to the lowly; but the proud he knoweth afar off.Put on humbleness of mind, meekness and long suffering; and let each esteem another better than himself." Does a principle of envy, hatred, or malice, manifest itself? Those passages of Scripture which condemn such dispositions should be brought forward and illustrated :—“ Let all bitterness, and wrath, and clamour, and evil-speaking, be put away from you, with all malice. The works of the flesh are hatred, strife, envies, murders, &c.-He that hateth his brother is a murderer.-If a man say, I love God, and hateth his brother, he is a liar.-Where envy and strife is, there is confusion and every evil work." The tendency of such dispositions, and the dreadful consequences which frequently result from them, should be illustrated by such examples as these:-The brothers of Joseph envied and hated him, and under the influence of these diabolical affections, would have murdered him, if the providence of God had not prevented —Ahab envied Naboth, and caused him to be put to death.— Haman hated Mordecai, and caused a gallows be prepared for his destruction, on which he himself was hanged.—The Jews, from hatred and "envy," delivered up Jesus to the Roman governor to be crucified. In like manner it may be shown, that all the wars, contentions, and persecutions, which have convulsed and desolated the world, are the natural results of envy and hatred, and that the indulgence of such principles unfits the soul for the enjoyment of eternal life.

There can scarcely be a doubt, that the best mode of impress ing the minds of the young with the moral principles of Christi anity is, to exhibit the operation of these principles in real life and to point out specifically those dispositions and modes of conduct which are directly opposed to the precepts laid down by our Saviour, and to the example he has set before us. For this purpose, a watchful eye should be kept on their conduct, and on the temper it displays. Even the most minute ramifications of their conduct should be strictly inspected; and those looks and gestures words and actions, which may at first sight appear trivial or indifferent should not be altogether overlooked; for, in many in