Front matter (continued 2)

Moreover, if the moral training of children is neglected through the six days of the week, in which they are exposed to the most temptation, how vain to expect that all the consequent evil is to be remedied by gathering them for an hour or two on Sunday, to receive religious instruction. Even were this a remedy, there are thousands of places in our land where no Sunday-schools are to be found.

Many persons justify the neglect of moral training in our schools, by claiming that religion must be banished from schools, on account of the great diversity of sects, who cannot agree in this matter. Such are little aware on how many important points all sects are agreed. To exhibit this, and to aid any who may be induced to attempt a course of moral and religious training in their schools, the following is presented as an outline of a course of instruction that could be introduced into all schools, without violating the conscientious scruples of a single denomination in this nation, professing to be Christian.

In the first place, all children in schools, can be taught, that the Bible contains the rules of duty given by God, which all men are bound to obey. This is what all denominations allow, and if there is any dispute about which translation is the proper one, each child can be allowed to use the Bible his parents think to be right.

When this is duly taught, the children can be required, for several successive mornings, each to repeat a passage from the Bible, which teaches the character of God.

When this subject is exhausted, then the teacher can compose a form of prayer consisting exclusively of passages from the Bible, to be used as the first act of school duty. The children might be required to repeat each portion, either with, or after the teacher, simultaneously, and thus unite in the exercise.

The following is presented as a specimen of the prayers, of which a great variety could be made, simply by arranging texts from the Bible:

O God, thou art my God; early will I seek thee.

My voice shalt thou hear in the morning, O Lord; in the morning will I direct my prayer unto thee, and look up.

For thou art not a God that hast pleasure in wickedness; neither shall evil dwell with thee.

Lead me, O Lord, in thy righteousness; make thy way straight before my face.

Remove far from me vanity and lies; give me neither poverty nor riches; feed me with food convenient for me;

Lest I be full, and deny thee, and say, “Who is the Lord?” or lest I be poor and steal, and take the name of my God in vain.

Let us hear the conclusion of the whole matter. Fear God and keep his commandments, for this is the whole duty of man.

For God shall bring every work into judgment, with every secret thing.

O Lord, to us belongeth confusion of face, because we have sinned against thee; neither have we obeyed the voice of the Lord our God, to walk in his laws which he set before us.

To the Lord our God belong mercies and forgivenesses, though we have rebelled against him.

For thou art the Lord, the Lord God, merciful and gracious, long suffering, and abundant in mercy and truth. Therefore will we trust in thee.

To the only wise God, our Saviour, be glory and majesty, dominion and power, both now and ever. Amen.

Or this:

O Lord, my God, thou art very great; thou art clothed with honour and majesty:

Who coverest thyself with light as with a garment, who stretchest out the heavens like a curtain.

Who layeth the beams of his chambers in great waters, who maketh the clouds his chariot, who walketh upon the wings of the wind.

Lord, who shall abide in thy tabernacle who shall dwell in thy holy hill?

He that walketh uprightly and worketh righteousness, and speaketh the truth in his heart.

He that backbiteth not with his tongue, nor doeth evil to his neighbour, nor taketh up a reproach against his neighbour.

In whose eyes a vile person is contemned; but he honoureth them that fear the Lord.

He that sweareth to his own hurt, and changeth not.

He that doeth these things shall never be moved.

O Lord, thou hast searched me and known me.

Thou knowest my down-sitting and my up-rising; thou understandest my thoughts afar off.

Thou compassest my path and my lying down, and art acquainted with all my ways.

For there is not a word in my tongue, but lo, O Lord, thou knowest it altogether.

Thou hast beset me behind and before, and laid thine hand upon me.

Such knowledge is too wonderful for me; it is high; I cannot attain unto it.

I will praise thee, for I am fearfully and wonderfully made; marvellous are thy works, and that my soul knoweth right well.

Search me, O God, and know my heart; try me, and know my thoughts;

And see if there be any wicked way in me, and lead me in the way everlasting.

Now unto the King, eternal, immortal, invisible, the only wise God, be honour and glory now and forever. Amen.

Next, the children may be required to bring texts in reply to such questions as these:

Who is Jesus Christ?

For what did he come into this world?

What is the character of Jesus Christ?

What has he done for us?

What does he require of us?

What is to be the condition of those who are wicked after death?

What is to be the condition of the good after death?

How are we to escape from the portion of the wicked after death?

How are we to gain the rewards of the good after death?

Some such question can be given each morning; and the children can be required to learn a text from the Bible, which will answer this question, to repeat the next morning. If they are too young to find it themselves, they can be required to ask the aid of their companions who are older, or of their friends at home.

The being, character, and works of God, the feelings and duties owed to him, and our relations and duties in reference to a future state, are the topics which usually are classed as religious instruction.

Moral training commonly is understood as relating to the duties we owe to ourselves and to our fellow-creatures. In this department the following methods could be adopted:

Each morning, some one of such practical texts as the following could be given out for the children to reflect on through the day, and in reference to which, they can be required to seek from books, or from their friends, some cases in which this command of God is either obeyed or disobeyed.

“Thou shalt love thy neighbour as thyself.”

“Whatsoever ye would that men should do to you, do ye even so to them.”

“Recompense to no one evil for evil.”

“Forbear one another, and forgive one another, if any one have a quarrel; as Christ forgave you, so also do ye.”

“Bless them that curse you; bless, and curse not.”

“If thine enemy hunger, feed him; if he thirst, give him drink.”

“Put away lying, and speak every one truth with his neighbour.”

“Put on humbleness of mind, meekness, long suffering.”

“Be followers of Christ, who did no sin, neither was guile found in his mouth; who hath left us an example, that we should walk in his steps.”

When such texts are given out, their spirit and meaning should be illustrated by example, and then the children should be required to learn the text, and next morning to bring some case to illustrate the violation of, or obedience to this rule.

But it is not sufficient to give children clear views of duty, and store their memories with the precepts enforcing their duties.

The teachers should keep a strict watch over the children, and whenever any conduct or disposition appears, that violates these rules, they should be pointedly applied. A precept from the Bible should be employed to counteract whatever bad disposition or bad conduct is observed.

For example, if a child complains that a companion has defaced his booklet the faulty child be called up, and made to repeat the command of God which he has violated: such as, “Whatsoever ye would that men should do to you, do ye even so to them.” If a child has taken a pen from his companion without leave, take occasion, on reprimanding him, to set before the school the evil and danger of pilfering. Enlarge on the nobleness of strict honesty and uprightness. Show that the evil is not so much the loss of property by the owner as the bad habit induced in the pilferer, which may lead at last to the dungeon and the gallows.

Again, if a child is found to be prevaricating, or using any kind of deceit, require him to repeat the commands of God, “Thou shalt not bear false witness.” “Lie not at all.” “Lying lips are an abomination to the Lord, but they that deal truly are his delight.”

Then set forth lying before the school, as what should be held in universal abhorrence; show the importance of truth, as indispensable to the existence of society and the happiness of all beings; show how any kind of attempts at deceit weakens the habit of truthfulness, and certainly will lead, at last, to lying.

When it is needful to punish, endeavour to select a penalty that will have a good effect on the school, instead of one that will awaken sympathy for the offender. When a child is whipped, in many cases, his cries excite pity and sympathy, and often indignation at the teacher. But if, when a child has broken the laws of God, the teacher sets forth the evil of the sin, and then takes some such precept as this, “Withdraw thyself from every brother that walketh disorderly,” as his directory in requiring all the school to be separate from him, shutting him out from the play-ground, and depriving him of the usual period of recess until the delinquent appears penitent and anxious to do well; then the teacher appears to the school as acting by Divine authority, and for the good of the whole.

There are many sins against such commands of God as these: “Let all things be done decently and in order.” “Whatsoever things are lovely and of good report, think of these things.” “Be ye courteous.” The violations of the rules of politeness, of neatness, and of order, come under these precepts, and school is the place, above all others, where such faults should be checked. Throwing down hats and caps, abusing clothes, tearing books, defiling desks with ink, cutting the benches, marking the walls, are faults which ought to be noticed as disobedience to these rules. So, also, rude language, calling nicknames, teasing and frightening companions, mocking the aged, or deformed, or lame, cruel treatment of birds and other animals, injuring trees, and many similar practices, should be checked by appeals to the Word of God.

In addition to this, let the benefits of refined taste and good breeding be set forth by specific examples. Show the consequences where the children of a community are rude in the streets, abuse and injure fences, milestones, graveyards, and fruit-trees, and then set forth the advantages of street politeness, of the care of our neighbours’ property, and of all that belongs to the public.

In all efforts to lead children to benevolent feelings and conduct, it is very important to set before them the example of Jesus Christ, appealing to their feelings of gratitude and love.

If a child frets at being obliged to serve another, let him be reminded that Jesus Christ has done far more for him, and that he came into this world to set us an example, that we should walk in his steps.

While it is indispensable to notice and reprove faults, it is no less important to notice and approve whatever is commendable in children. And much care should be taken to observe whatever is right, for it is much easier and much better to govern by motives of pleasure rather than those of pain.

Whenever, therefore, any cases are observed of kindness, firmness, patience, truth, and faithfulness, let them be spoken of, not in such a way as to awaken vanity, but simply with approbation as right, and worthy of imitation.

For example, if a child gives up some gratification in order to relieve some poor companion, or furnish a destitute schoolmate with clothes or books; if a child has aided or defended a companion when laughed at, or ill-treated; if another has found some tempting article, and, instead of secreting it, has sought out the owner and returned it; if, when insulted and provoked, another has refrained from angry words and all retaliation; if another has refused to believe evil of a companion, and endeavoured to stop an injurious report; if another has taken care to preserve his own premises from filth and disorder, and protected the schoolhouse and play-ground from abuse; let all such actions be presented to the school as good, and worthy of imitation. Commendation not only encourages and animates those who do well, but inspires the desire to imitate in others.

In cases where a teacher assumes the care of a school where there are many children who have formed bad habits, it is very important that he should imitate Christ in his feelings and deportment towards sinners. In such a case, it is very important to convince his pupils that, however bad they are, he is still their friend, and ever ready to do them good. He should state to them that he is aware that they have formed bad habits, and that the labour of curing them is great and difficult. He should carefully notice all attempts to do better, and where there are efforts made to improve, occasional failures should be spoken of with words of kindness, sympathy, and encouragement.

And all teachers need to be careful not to be so frequent in finding fault, and so severe in manner as to produce the feeling of hopelessness in efforts to please and satisfy. When a child feels that, however earnestly he may try to do right, he has such bad habits already formed that he shall not succeed so as to please his teacher, all motive for exertion ceases, and he becomes reckless and hardened.

The great art of curing faults is, so to secure the affection and confidence of a child, that he shall be a cheerful co-worker with his teacher, assured of approbation in success, and of forbearance and sympathy in any failure.

In cases where the morals of a school are very bad, it will be wise for a teacher to let many things pass unnoticed that in a better community he would reprove.

Some one, two, or three rules of duty can be presented at a time, and diligent efforts be made to remedy habits which violate these rules. When some gain has been made on these points, then one or two more can be added, and thus a gradual advance will secure far more success than attempting everything at once.

There are many ways of rendering the Bible interesting to children, which should, if possible, be introduced into common schools. Some of these will be mentioned.

When reading the historical parts of the Old or New Testament, a large map of Palestine and the other countries spoken of in the Bible, should be suspended before the school, and all the places mentioned be pointed out. There are large maps of this kind to be obtained of the Sunday-school Union.

There is also a cheap chart of history prepared by a Mr. Lyman, which is most excellent for aiding in the study both of sacred and profane history. It is so made that it can be hung conveniently around the wall of a schoolroom, and is so large, that children can read the names and events while sitting in their seats.

Besides these articles, there are large drawings to be obtained of the tabernacle and all the articles spoken of in the Pentateuch, and others, also, that illustrate the manners and customs, dress, furniture, and dwellings of the Israelites, and the scenery of Palestine. These pictures, employed to illustrate the history of the Bible, would give wonderful interest to the exercise of reading it. It is hoped that, ere long, gentlemen of wealth will begin to endow common schools with such useful apparatus, instead of confining their benefactions exclusively to higher seminaries.

In reading the Bible in schools, the following method will be found to be both useful and interesting: Let the teacher, by the aid of Townsend’s Bible, arrange a regular course of Bible history chronologically, selecting only such chapters as will carry on a connected and complete history. This can be read aloud by the children in portions each morning; and by the aid of the maps, pictures, and charts, a vivid interest can be imparted to the exercise, while, at the same time, opportunities will be given to the teacher to notice incidents that convey moral instruction.

After this course is completed, then the teacher can prepare a course of biographical reading, arranged in chronological order, and use this opportunity also to point out the moral instruction to be found in these histories of individuals. Next, he might arrange a course embracing the didactic portions of the Bible, combining in one course of reading all the moral precepts; and while this is going on, he can collect anecdotes to relate to the school illustrating these precepts. Lastly, he might make a selection of the poetry and other rhetorical beauties of the Bible, and, while this is being read, point out the inimitable sublimity and beauty of the ideas and the style. The Introduction to the Study of the Bible by Horne, the larger edition, and Lowth on Hebrew poetry, are works which would greatly aid a teacher in such a course of Biblical instruction.[2]

In this course of moral training, it will be seen that there is nothing sectarian, and nothing which would be objected to by any but those opposed to the use of the Bible in schools, and to all religious and moral training. In such cases, it would be proper to adopt the following course:

It could be stated to the objector, that in this country it is the majority that must decide every question not already settled by the Constitutions of the state or nation. That, in regard to the question of moral and religious training in the schools, the people are free to use their own judgment. That where the majority wish to have such training a part of school exercises, they have a right to require it. But in cases where persons object to having their children so trained, the majority have no right to insist on it. In order to avoid this, in every case where a parent requests it, his children can be allowed to leave the schoolroom while these exercises are going on, to study, or to perform some other school duty. Or if this is inconvenient, they can be allowed to come half an hour later, and then remain half an hour longer, after the others are dismissed. No man could object to such an arrangement without violating the first principle of our democracy, by demanding that the minority, and not the majority, shall be accommodated in this matter.

Now is it not practicable for every woman, who attempts to promote the proper education of American children, to use whatever influence she may have with parents, or teachers to secure such a course of moral training in the schools in her own vicinity, as is here indicated? Let every woman try what she can do to promote this important object.

American woman, whose eye may be resting on this page, are you willing to commence an effort to aid in saving your country from the perils of ignorance? Are you not spending more time in adorning your person, your children, or your residence, or in social enjoyments, or in providing for the gratification of the palate, than you have yet given to this cause? Can you continue this unchristian, unpatriotic apportionment of time, without an upbraiding conscience? Do you say that already you have more to do than you can properly perform? But, in the list of your pursuits, are there not some that are of far inferior consequence to this, which it would do no harm to curtail, and thus gain time for this? Do you not spend time and money for articles of dress, or ornaments, or in social intercourse, or for needless luxuries, that you might, without any evil, give up to this object?

Do you say that you can do but little, and relieve yourself from obligation because it is so little? Suppose each drop of rain should urge this plea, and thus delay to refresh the fields? Is not every great and good work accomplished by a union of many little influences, and as much so in the moral as in the natural world?

Are you dwelling in those parts of our land where most is done for education, and comforting yourself that at least you and yours shall escape in safety? But how can you tell that in five or ten years either you, or those you love best, will not be the other side of the Alleghany, and in the most destitute portion of the nation? The changes of fortune, the pursuit of wealth, the mutations of matrimonial connexions, utterly forbid any reliance on permanency of residence.

And how can one portion of this nation suffer and the other escape? Is not the vast River Valley, whatever may be the character of its millions, to hold the controlling power of our nation? If any portion of the fair West be tortured with civil commotion and lawless rage, will not every groan re-echo from the maternal heart of New-England and New-York, whose sons and daughters are dwelling on every prairie and in every valley of our land?

Mother, whose hands are so busy in ornamenting your darling child; Sister, whose fingers fly so swiftly over the canvass or lace; Daughter, so earnestly engaged in preparing your elegant habiliments, look back to that beautiful daughter of emperors, that sister of kings, that mother of princes, brought to her palace-home amid a nation’s transports, the welcome bride of the nation’s heir.

Again, on the birth of her first-born, hear the triumphant pæan re-echoed across the ocean, sung by the very children in our streets, and in the memory of many now on the stage:

And thus the great English orator of that day describes her: “It is now sixteen or seventeen years since I saw the Queen of France, then the Dauphiness, at Versailles: and surely never lighted on this orb, which she scarcely seemed to touch, a more delightful vision! I saw her, just above the horizon, decorating and cheering the elevated sphere she just began to move in, glittering like the morning star, full of life, and splendour, and joy. Little did I dream I should have lived to see such disasters fall upon her, in a nation of gallant men, in a nation of men of honour and of cavaliers. I thought ten thousand swords would have leaped from their scabbards to avenge even a look that threatened her with insult.”

Look, now, through those prison bars. There, pale and mournful, upon a pallet of straw, rests one for whom the splendours of Versailles scarcely seemed enough. Her once bright locks, even in youth, are gray with fear and sorrow. She is in solitude; her husband in one cell, and her weeping children, torn from her and placed with brutal keepers, in another. And now her husband is borne forth to a bloody death. Again her prison doors unclose, and she comes forth, seated on the fatal car, her hands tied behind her back, surrounded by thousands, who shout with malignant joy as the fatal guillotine terminates her woes.

See that last and most innocent sufferer, the poor little Dauphin, every tender feeling crushed, deliberately instructed in vice, doomed to disgusting and degrading services, and, ere long, cruelly starved to death!

American mother, wife, sister, daughter, the same earthquake is trembling under your feet! If such an awful period agitates any portion of this land, it will be those raised by wealth and station as the objects of popular envy, who must first meet the storm. You sit now in peace and plenty; you spend your time in elegant pleasures, and, while absorbed in selfish enjoyment, you forget the young and destitute growing up around you. And as you embroider the flower, and twine the silk, and fold the riband, they are learning to sharpen the dagger, and twine the cord, and plant the cannon. Within a stone’s throw of that smiling child with golden locks, who now absorbs a mother’s thoughts, may be growing up, in the darkness of ignorance and vice, the very hand that, at some awful crisis, will grasp those locks in rage, and plant the dagger in that happy bosom.

And when, in some after hour of terror and distress, when the roar of musketry is heard, shooting down father and husband, and brother and friend; when the bells are tolling, and the drums beating, and the wife, mother, and daughter behold those they love best girding to meet the violators of law; when they catch the parting expression of flushed excitement, or stern determination, or serious foreboding, as the loved one departs, perhaps to be returned a breathless corse—then, in the hour of anxious solitude, will the solemn inquest be made for those ruffian minds, ruined by neglect; and the voice of the Lord God will be heard, walking in the trees of the garden, demanding, “Where is thy brother?” And the trembling response, “Am I my brother’s keeper?” will meet the stern rebuke, “What hast thou done? the voice of thy brother’s blood crieth unto me from the ground.”

But why appeal to motives of fear and danger? Alas! those thousands and millions of neglected little ones in our land, they know not their wants or their danger, or they would raise their supplicating hands. Is there anything more appropriate than that gentle woman should be invoked to their aid? Is there anything more beautiful, more heavenly, than that she should spend her time, and thoughts, and means to rescue them? What is it that you would enjoy the most in after days, gazing at the fading beauties you have wrought in canvass, muslin, or lace, or looking around on the intelligent, useful, happy minds you have been instrumental in training, and who will rise up and call you blessed? True, you cannot gain this rich reward without some self-denying toil and persevering effort. But is it not worth the labour?

And when your eye is closing on earth, and the memories of the past are hovering around your pillow, who do you wish should meet your dying eye, the haggard faces of those ruined by your neglect, or the grateful smiles of those you have toiled to bless, who will bear you in their love and prayers, like seraph’s wings, to the opening gates of heaven; who will shine forever as stars in your crown of rejoicing?

And into that world of perfected benevolence and joy, who is it that shall enter and go no more out? It is those who, in this world, have followed the footsteps of Jesus Christ; who have lived, not for themselves, but for others; who, like him, have denied themselves daily to promote the salvation of the lost. Is not Jesus Christ presented as the bright and perfect example of self-denying benevolence, and is it not written, “If any man have not the spirit of Christ, he is none of his?”

Oh, ye who are appointed by Him, who toiled for your salvation, to go forth and rescue these little ones, what saith your great Exemplar? “Ye are the light of the world; and if the light in you be darkness, how great is that darkness!”

Where, then, are your golden lamps? Whom will you guide to the light and liberty of his presence? Awake, from the dream of thoughtless pleasure! Awake from the reveries of selfish care, and save yourselves and your country, ere it be forever too late!