served particularly with regard to the Jewish Scriptures, that they are the memorials and remains of a very ancient dispensation of GOD, the use of which has long since ceased; and much of the knowledge concerning which, has fallen into irrecoverable ruin. Vast pillars, and broken arches appear, sufficient to give us some notion of the structure, but not to enable us to form an exact plan of the whole, or to determine the uses and relations of all its particular parts. I have thus endeavoured to point out some of the main objects of a religious education. It is quite evident, that he who wishes to make his children religious, must be religious himself. You cannot explain subjects on which you have not thought; you cannot give efficacy to truths which you do not feel; you cannot inspire hopes by which you are not animated; and it will be in vain for you to inculcate motives from which you do not act. Direct instruction is but a part of a religious education. The influence which you indirectly exert upon the minds of your children, is of more importance still. There has been little yet to withdraw them from the sphere of your attraction; and they will revolve round, and accompany you, in whatever path you are borne along. You are educating them, not so much by particular lessons of instruction, indispensable as these are, as by your daily conversation, the feelings and sentiments which you habitually express, the motives from which you act, and appear to act; the whole power of your example, the whole influence of your character. In giving them a religious education, you will have conferred upon them the greatest blessing, which one human being can confer upon another. You will have laid them under obligations, which will never be burdensome, though they can never be repaid; but the memory and feeling of which will be an inseparable part of their minds. You will have connected them to yourselves by living bonds of affection, which cannot be loosened or snapt asunder. You will have planted and watered high principles, and honourable feelings; and if they should flourish and bear fruit, there is none to whom their best fruits will be offered more gladly. You will have blended the thought of yourself with all that is most excellent in their characters, and placed your image in the sanctuary of their affections. There is no favour, which he who has lived long enough to know its value, will remember with such unremitted gratitude. Amid all the changes to which we are exposed in life, whatever other affections may be broken down, or decay around it, this feeling will remain, imperishable and unaltered. MY YOUNG FRIENDS, There is much I have been saying, which, even if I may have retained your attention, you can hardly have been able fully to comprehend. I have rather been speaking for you, than to you. Yet I should be very unwilling to take leave of you, without some expression of the interest, which your appearance and performances have excited. We wish you to be happy; we wish you, therefore, to be virtuous. There is but one course of conduct which is wise, but one which is honourable, but one which leads to certain and permanent happiness. This can be attained only by forming and keeping the resolution to do your duty. When it is settled what that is, never propose any other question to your minds. May you habitually think of God, as your father, and of yourselves, as immortal beings. May you become sincere disciples of Jesus Christ. There is no higher character upon earth. There is no better wish which we can form for you. |