SERMON VII.

BY REV. LEMUEL CAPEN, SOUTH-BOSTON, MASS.

THE RELIGIOUS EDUCATION OF CHILDREN.

DEUT. VI, 6, 7. THESE WORDS, WHICH I COMMAND THEE THIS DAY, SHALL BE IN THY HEART, AND THOU SHALT TEACH THEM DILIGENTLY UNTO THY CHILDREN, AND SHALT TALK OF THEM WHEN THOU SITTEST IN THY HOUSE, AND WHEN THOU WALKEST BY THE WAY, AND WHEN THOU LIEST DOWN, AND WHEN THOU RISEST UP.

Ar this era in the progress of mental and moral science, it is not a little remarkable, that the best mode of applying early religious culture is a desideratum,—a subject of anxious inquiry-a question absolutely unsettled.' Surely it ought to be otherwise. Yet, however, mortifying the confession, it is not said without reason, that there has been a general failure in giving children happy impressions of religion.' The subject, therefore, is entitled to universal attention. Not one can be named more worthy of engaging the united efforts of all denominations of Christians. It might very profitably be discussed in many interesting aspects. It involves most important interests, not merely in its relation to individuals, but in a social, and a political view. In this discourse, I shall confine myself to a few of those considerations which seem to be of the greatest practical utility.

It may be well to state distinctly in the outset, what I mean, by the religious education of children. It is the right training, culture, and discipline, of their moral and religious nature. It embraces all the influence we can exert, either by example, admonition, instruction, or persuasion to make them religious beings;-to make them the true disciples of Christ, by practically yielding to his authority, obeying his precepts, and following his example. Certain it is, that there is no period in the life of man so early, that vicious habits may not be generated and confirmed.' It is, therefore, impossible to assign a time in the infant's life, in which something may not be done for its future disposition.' Many, however, are in the habit of treating this subject in such a manner, as truly, I fear, to lessen the efficacy of early religious culture, if not to occasion the neglect of it. We are given to understand, that education, however, salutary its restraints and influence,' cannot make children religious,-cannot make them Christians. It is readily acknowledged,—we all know, that we cannot communicate holiness;-we cannot sanctify the hearts of our children. Neither can we cause any labor of our hands to prosper. But our success in every labor of life is in some fair proportion, and in most cases in very exact proportion, to our diligent and well-timed exertions. And is it not impious to suppose, that we are less likely to obtain the blessing, the assistance of God, if we seek it aright,--even the aid of his holy spirit,-in promoting holiness in the hearts of our children?

I am not disposed to dismiss the subject, with this indirect admission of our need of divine aid, in the concerns of religion. So much is said, and so explicitly

said, in the scriptures, on this topic, that I do most sincerely believe, that the influence of the holy spirit is of itself a means, distinct from all others, and absolutely necessary to give efficacy to all other means, in the origin, and in every succeeding stage of the christian life. I do not believe that this is in any instance now miraculously dispensed, or in any way inconsistent with the freedom of the will, and our just and real accountability; but in a manner strictly analogous to the distinct and direct influence, which we ourselves exert, both in the intellectual and religious culture of our children. How many things essentially important, we both dispose and enable them to do, often wholly without their consciousness of it, and in a way entirely consistent with their moral freedom, and their just responsibility. Much more certain are we of success, I will now add, both on philosophical principles, from the nature of moral habits, and by the sure word of God, in the right use of means, in our religious, than in our secular concerns; especially if seasonably, if early applied. Adopting the method suggested by the text, I shall consider:

I. Whose duty it is, more especially, to give religious instruction to children.

II. What kind of religious instruction they should have.

III. In what manner they should be taught.

I. As an answer to the first question proposed, the direction of the Jewish Lawgiver is: Thou shalt teach them diligently unto thy children.' On parents, then, or those who stand in the place of parents, this great duty devolves, by the manfest appointment of Heaven.

The God of nature has placed them in that relation to their offspring, and implanted in their bosoms that peculiar affection for them, which best qualifies them to be the guardians and promoters of the dearest intersts of their children. All the circumstances of childhood, moreover, its absolute dependence on parental care, its entire confidence in parental wisdom and affection; and the constant, and most favorable opportunities, which the scenes of domestic life afford, for producing good impressions, and communicating instruction, conspire to show, that parents are by nature, and by divine appointment, the early religious teachers and guides of their children. Whatever be their station in life, whether they be rich or poor, learned or unlearned, they may and ought to be qualified for this most sacred and responsible duty. This they are not at liberty to renounce, or to delegate entirely to others. The minister of religion, the sabbath-school teacher, the schoolmaster, all with whom children familiarly associate, or who have, in any way, the direction of their conduct, may do much for their moral and religious advancement. But let parents well consider, that all the influence thus exerted is but occasional and subsidary. It is not, in the primary sense, obligatory and permanent. And however efficient and salutary, and extensive it may be made, it can never release them from their original and perpetual obligation, to train up their children in the way they should go ; '—to bring them up in the nurture and admonition of the Lord.' If, therefore, we would see the best possible results of early religious culture, the work must commence in the family circle. At the domestic altar must be kindled up that holy flame, which will send far and wide its light and heat, to

cheer and to bless the extended and diversified relations of social life; to sanctify and to save immortal souls by training them up for their high destination.

II. My second general topic relates to the particular religious instruction, which we should give to our children. On this I shall not enlarge, as my views on it will more distinctly appear in the discussion of the last topic. What the Jewish Lawgiver so peremptorily enjoins in the text, has direct reference to the ten commandments, or rather to the substance of them comprehensively expressed in the context, and thence solemnly quoted and confirmed by our Lord. 'The Lord our God is one Lord, and thou shalt love the Lord thy God, with all thy heart, and with all thy soul, and with all thy might.' Our Saviour has added, thou shalt love thy neighbor as thyself.' The separate duties which grow out of these first and great commands, it appears by the authority of Moses and our Lord himself, are what we are to teach diligently to our children. We should also make them early acquainted with the character, the instructions, the example, the sacrifices and sufferings of the Saviour of the world. They should early be made acquainted with the exalted capacities of the human soul; with the high honor and dignity, and felicity, to which it may be raised; with the dangers, to which it is exposed; and the degradation and ruin into which it may fall.

III. The remaining topic of discourse relates to the manner, in which the religious education of children should be conducted. And it may assist us in the discussion of it, if we consider the young mind in the sev