"'I see,' the stranger might say by this time, 'that there is a great difference among these boys; have you told me about them all?'
"'No,' I might reply, 'there are several others. I will only mention one more. He sits in the middle of the second desk. He is writing carefully, simply because he wishes to do his duty and please God. He thinks that God is present, and loves him, and takes care of him, and he is obedient and grateful in return. I do not mean that he is all the time thinking of God, but love to him is his motive of effort.'
"Do you see now, boys, what I mean to teach you by this long supposition?"
"Yes sir."
"I presume you do. Perhaps it would be difficult for you to express it in words, I can express it in general terms, thus,
"Our characters depend not on what we do, but on the spirit and motive with which we do it. What I have been saying throws light upon one important verse in the Bible, which I should like to have read. James have you a Bible in your desk?"
"Yes sir."
"Will you turn to 1 Samuel xvi: 7. and then rise and read it. Read it loud, so that all the school can hear."
James reads as follows.
"MAN LOOKETH ON THE OUTWARD APPEARANCE, BUT GOD LOOKETH ON THE HEART."
This is the way to reach the intellect and the heart of the young. Go into detail. Explain truth and duty, not in an abstract form, but exhibit it, in actual and living examples.
(3.) Be very cautious how you bring in the awful sanctions of religion, to assist you directly, in the discipline of your school. You will derive a most powerful indirect assistance, from the influence of religion in the little community which you govern. But this will be, through the prevalence of its spirit in the hearts of your pupils, and not from any assistance which you can usually derive from it in managing particular cases of transgression. Many teachers make great mistakes in this respect. A bad boy, who has done something openly and directly subversive of the good order of the school, or the rights of his companions, is called before the master, who thinks that the most powerful weapon to wield against him is the Bible. So while the trembling culprit stands before him, he administers to him a reproof, which consists of an almost ludicrous mixture of scolding, entreaty, religious instruction, and threatening of punishment. But such an occasion as this is no time to touch a bad boy's heart. He is steeled, at such a moment, against any thing but mortification, and the desire to get out of the hands of the master; and he has an impression, that the teacher appeals to religious principles, only to assist him to sustain his own authority. Of course, religious truth, at such a time, can make no good impression. There may be exceptions to this rule. There doubtless are. I have found some; and every successful teacher who reads this, will probably call some to mind, some which have occurred in the course of his own experience. I am only speaking of what ought to be the general rule, which is, to reserve religious truths for moments of a different character altogether. Bring the principles of the Bible forward when the mind is calm, when the emotions are quieted, and all within is at rest; and in exhibiting them, be actuated not by a desire to make your duties of government easier, but to promote the real and permanent happiness of your charge.
(4.) Do not be eager to draw from your pupils, an expression of their personal interest in religious truth. Lay before them, and enforce, by all the means in your power, the principles of christian duty, but do not converse with them for the purpose of gratifying your curiosity in regard to their piety, or your spiritual pride by counting up the numbers of those who have been led to piety by your influence. Beginning to act from christian principles is the beginning of a new life, and it may be an interesting subject of inquiry to you, to ascertain how many of your pupils have experienced the change. But, in many cases, it would merely gratify curiosity to know. There is no question too, that in very many instances, the faint glimmering of religious interest, which would have kindled into a bright flame, is extinguished at once and perhaps for ever, by the rough inquiries of a religious friend. Besides if you make inquiries, and form a definite opinion of your pupils, they will know that this is your practice, and many a one will repose in the belief that you consider him or her a Christian, and you will thus increase the number, already unfortunately too large, of those, who maintain the form and pretences of piety, without its power; whose hearts are filled with self-sufficiency and spiritual pride, and perhaps zeal for the truths and external duties of religion, while the real spirit of piety has no place there. They trust to some imaginary change, long since passed by, and which has proved to be spurious by its failing of its fruits. The best way, in fact the only way, to guard against this danger, especially with the young, is to show, by your manner of speaking and acting on this subject, at all times, that you regard a truly religious life, as the only evidence of piety;-and that consequently, however much interest your pupils may apparently take in religious instruction, they cannot know, and you cannot know, whether Christian principle reigns within them, in any other way than by following them through life and observing how, and with what spirit, the various duties of it are performed.
There are very many fallacious indications of piety; so fallacious and so plausible, that there are very few, even among intelligent Christians, who are not often greatly deceived. "By their fruits ye shall know them," said the Saviour, a direction sufficiently plain, one would think, and pointing to a test, sufficiently easy to be applied. But it is slow and tedious work to wait for fruits; and we accordingly seek a criterion, which will help us quicker to a result. You see your pupil serious and thoughtful. It is welclass="underline" but it is not proof of piety. You see him deeply interested when you speak of his obligations to his Maker, and the duties he owes to him. This is well; but it is no proof of piety. You know he reads his Bible daily and offers his morning and evening prayers. When you speak to him of God's goodness, and of his past ingratitude, his bosom heaves with emotion, and the tear stands in his eye. It is all well. You may hope that he is going to devote his life to the service of God. But you cannot know; you cannot even believe, with any great confidence. These appearances are not piety. They are not conclusive evidences of it. They are only, in the young, faint grounds of hope, that the genuine fruits of piety will appear.
I am aware that there are many persons, so habituated to judging with confidence of the piety of others, from some such indications as I have described, that they will think I carry my cautions to the extreme. Perhaps I do; but the Saviour said, "By their fruits ye shall know them," and it is safest to follow his direction.
By the word fruits, however, our Saviour unquestionably does not mean, the mere moral virtues of this life. The fruits to be looked at, are the fruits of piety, that is, indications of permanent attachment to the Creator, and a desire to obey his commands. We must look for these.
There is no objection to your giving particular individuals special instruction, adapted to their wants and circumstances. You may do this, by writing, or in other ways, but do not lead them to make up their minds fully that they are Christians, in such a sense as to induce them to feel that the work is done. Let them understand that becoming a Christian is beginning a work, not finishing it. Be cautious how you form an opinion even yourself on the question of the genuineness of their piety. Be content not to know. You will be more faithful and watchful if you consider it uncertain, and they will be more faithful and watchful too.