certain passages of Scripture;" Taylor's "Fragmenta," appended to Calmet's Dictionary; Burder's "Oriental Customs;" Carpenter's "Scripture Natural History;" and the reports of certain modern travellers, such as Burckhardt, Buckingham, Legh, Dr. Jowet, and the American Missionaries. In the first six volumes of "The Modern Traveller," compiled by Mr. Conder, almost every thing will be found requisite for the illustration of the physical geography, climate, seasons, &c. of Judea, and the surrounding countries. An occasional reference to such subjects for the elucidation of Scripture, could not fail of exciting the attention and improving the understandings of the young. 6. The study of the system of Nature, or the material works of God, as displayed throughout the earth and the starry firmament. To these works the inspired writers, on numerous occasions, direct our attention, as evidences of the Power, Wisdom, and Goodness of Jehovah, and of his superintending Providence. They should therefore be studied with care and contemplated with an eye of intelligence, as illustrative of the perfections of the Deity and of the declarations of his word. There is nothing to which young people listen with more attention than to familiar discourses on the wonders of creation, when they are delivered in a clear and distinct manner, and made level to their capacities; and when the works of God are brought into immediate connection with the truths of his word, a more powerful impression of these truths, on the principle of association, will be made upon the mind. For example, when we describe the immense mass of water in the caverns of the ocean; the lofty ranges of mountains; the flaming volcanoes; the magnitude of our globe; the rapid motion with which it flies through the voids of space; or the immense number and size of the celestial orbs and bring these objects in connection with such passages as these: "He holdeth the ocean in the hollow of his hand; he hangeth the earth upon nothing; he meteth out the heavens with a span; and taketh up the isles as a very little thing-Great is our Lord, and of great Power, his understanding is infinite-Great and marvellous are thy works, Lord God Almighty;" &c.—when these passages are at any time recalled to mind, the objects. which illustrate them will naturally occur; and, when the objects themselves are directly contemplated, the mind will revert to the dictates of inspiration with which they were formerly associated. For the purpose of acquiring some general knowledge on this subject, religious instructors should peruse some of the popular works which have been lately published on the subjects of Natural History, Geography, Astronomy, Experimental Philosophy, and Chemistry, such as those formerly recommended, and particularly those works which treat of Natural Theology, and the connection of science with religion.* Besides the above departments, the Sabbath school teacher should study with particular attention human nature in all its varieties and modes of operation. He should learn to contemplate, with the eye of a Christian philosopher, the dispositions of mankind, as displayed in their social intercourses, the scenes of public and domestic life, the various modes in which the principle of evil operates, and the practices, whether good or bad, which prevail either in Christian or in general society. From such sources he will derive many home illustrations of the effects of sin, and of the manner in which Christian principle should operate in all the ramifications of human society. He should likewise study some of the best works on the "Evidences of Christianity”—a system of Divinity such as "Dwight's Theology" and, above all other branches of knowledge, he should study with the utmost care the discourses of our Savior, as recorded in the Evangelists, and the practical parts of the writings of the Prophets and Apostles, which in religious instructions, are too frequently thrown into the shade. In teaching Sabbath schools, a practice which is not uncommon should be carefully avoided-and that is, addressing long winded discourses to young people, most part of which they do not understand. I lately visited a school in a neighboring town, containing from 80 to 100 catechumens. And among these were about 20 young persons, chiefly females, from the age of 16 to the age of 24; the rest were children from 7 to 12 years of age. After the repetition of texts, psalms, catechisms, and passages of Scripture, more than an hour was consumed in some crude dissertations, in a preaching style, on the meaning and references of some passages in the prophecies of Isaiah, which none of the younger persons could possibly understand; and only about a dozen general questions, for the sake of form, were put to the younger class, to which the * See p. 297. It answers, "yes," or "no," were chiefly required. seemed as if the chief aim of the teacher had been to recommend himself to the attention of the adult part of his audience, while the children were sitting in a state of apathy, playing with their fingers, and eagerly wishing to be gone. Such conduct is quite preposterous, and tends to frustrate the great object of such institutions. No address to young people should be continued beyond five or ten minutes at a time, unless the subject be extremely interesting, and the attention exclusively fixed upon it. The method of teaching by Interrogatories, and interspersing occasional remarks on the different topics, will be found in general the best mode for keeping alive the attention of the young. Sabbath schools should not be considered as confined to the children of the poor, or of those who are inattentive to the spiritual interests of their offspring, but as embracing the instruction of all classes of society. It is indeed a duty, from which no parent can be exempted, to impart instruction to his children in the priciples of religion, and "to train them up in the nurture and admonition of the Lord." But, without neglecting this duty in private, their children might derive important additional instruction by attending a public religious seminary. If the system of religious instruction were once improved, and carried to that pitch of perfection of which it is susceptible; and, if that superior intelligence and wisdom, which we hope ere long to see displayed in the department of religion, were to pervade all the details of juvenile instruction, I have no hesitation in asserting that the children of the most learned and intelligent of the community would derive much advantage from attending such seminaries of instruction. Nor should such seminaries be confined to young persons under 12 or 14 years of age, as they too frequently are; but schools should be organized, adapted to persons from the age of 15 to the age of 20, and upwards, in which they may be trained in the higher branches of knowledge connected with religion, and thus be enabled to take more expansive views of the revelations of Heaven, that they may be "thoroughly furnished for the performance of every good work." For the instruction and superintendence of such schools, the study of those departments of sacred knowledge referred to above, will be found an indispensable qualification. In order that properly qualified teachers may be obtained for such seminaries, colleges or acade mies might be established for their instruction. Evening lectures on different branches of sacred knowledge and popular science, accompanied with various other mental exercises, might be delivered two or three times every week, to which all might have access who wish to devote themselves to the religious instruction of the young. Various discussions might likewise be entered into relative to the best modes of communicating knowledge and impressing divine truths upon the heart; and experiments in the art of instruction might be occasionally tried, by collecting a number of children for this purpose, and observing the effects which different instructors and different modes of teaching produce upon their affections and understandings. In the mean time, before such systems of instruction be established, it might be expedient for the teachers of Sabbath schools in large towns, to meet once a week, or once a fortnight for mutual instruction, and for discussing the various subjects connected with their official duties. A library might be formed of the best books connected with Sacred History, Theology, and general information, to which each of them might have access for the purpose of private study. By such means the knowledge of our teachers would be enlarged, their interest in carrying forward improvements kept alive, and the system of religious instruction would gradually approximate towards perfection. To guide the teacher in his selection of books on Sacred Literature, he may be referred to the Rev. E. Bickersteth's "Christian Student," which contains lists of books in the various departments connected with the study of Divine revelation, interspersed with a variety of judicious remarks.* *Sabbath school teachers will derive much useful instruction from the writings of Mr. Jacob Abbot, Principal of the Mount Vernon School, Boston, particularly his "Young Christian," and "The Teacher, or Moral Influences employed for the Instruction of the Young." He should also peruse "The Mother at Home," and other works of the Rev. John S. C. Abbot of Worcester, America, formerly recommended. In the process of teaching, the books published by Mr. Gall on the "Lesson System," will frequently be found of great utility. But, it ought never to be forgotten, that no plans we may adopt, and no books, however good in themselves, can be a substitute for the scriptural knowledge and general information of the teacher. CHAPTER IX. SCHOOLS FOR YOUNG PERSONS, FROM THE AGE OF FourTEEN TO THE AGE OF TWENTY, AND UPWARDS. IT is one of the grand defects of our present system of education, that it is considered as terminating about the period when our youth arrive at the age of fourteen or fifteen years. Prior to this period, little more than the rudiments of knowledge can be communicated, even where education is conducted on an intellectual plan. The whole period of our existence should be considered as the course of our education; and there is no portion of human life of more importance in this respect than that which intervenes between the age of fourteen and the age of twenty. At this period, the rational powers are advancing towards perfection, and are capable of acquiring clear and expansive views both of scientific truths and of scriptural doctrines. At the same time the moral powers and propensities are beginning to arrange themselves on the side either of virtue or of vice; and, in the great majority of instances, the character of the future man depends on the intellectual views and the moral habits which are then formed. It is therefore a matter of the utmost importance, that the human mind, at this interesting period, should be properly directed as to its views of truth and of duty, and guarded against the temptations and allurements which might turn it aside from the paths of rectitude. It is somewhat unaccountable, that this important period in the life of manso pregnant with blessings or curses to society-should have been almost overlooked in the view of the Christian philanthropist, and that no specific arrangements have been made to promote moral and intellectual instruction during its continuance. About the age of fifteen the greater part of those who have enjoyed a common education are employed as apprentices or servants. period, new pasions begin to operate, and new pursuits engage their attention. They mingle with new associates, are frequently exposed to vicious indulgences, and, in many instances, are set free from the restraints of their parents and guardians. If, in such circumstances, no rational or religious instruction is regularly imparted, they At this |