oracles of God, but as fallible men. We do not, however, grant that even the inaccuracy of the Fathers will suffice for Macmullen, and much less will he demonstrate his argument by our own writers. They allow a change, but it is such a change as concerns use, not their substance; and no one could deny that they are set apart for the use, and that they are to be treated reverently as such, though not to be adored. If they were the body of Christ, we ought to adore them; but this is strictly forbidden. We must take our leave of Mr. Macmullen with one question: How was it that he entirely omitted that part of his thesis, which denies that a change in the elements can be proved by Scripture? We are compelled to answer for him, that he felt that his doctrine was not scriptural, and well understood that he had no ground there. If there need be any further condemnation of his Exercise after this, it is passing strange. The Word of the Living God fails him; he has recourse to the word of man. The Articles of his Church fail him; he has recourse to the Fathers. Like a wily disputant, he may lengthen the controversy; but that which is not in God's Word can never be Catholic; that which we are compelled to defend by a subterfuge, can hardly be the truth which makes us free. II. EDUCATION. RELIGIOUS EDUCATION, AND POPULAR WRITERS PRINCIPLES are so essential to the very existence of science, that they cannot be too anxiously canvassed, or too sedulously ascertained. Without Principles, no system can be perfected; and all operations must be committed to the guidance of caprice and of chance. Education should be considered as a science which demands the severest study and most earnest preparation; but never can it be thus considered, while Principles are spurned, and every Educationist cherishes some little pet theory of his own which he will not relinquish. Principles have been, indeed, propounded; yet have not been generally received *1. Principles of Education practically considered; with an Especial Reference to the Present State of Female Education in England. By M. A. Stodart, Author of "Every-day Duties," and "Hints on Reading." London: Seeley & Co. 1844. 2. The Teacher's Companion: designed to exhibit the Principles of Sunday-school Instruction and Discipline. By R. N. Collins, Superintendent of St. Bride's Sundayschools, London. Second thousand. With an Introductory Essay: by the Rev. Daniel Moore, M.A., Minister of Christ Chapel, St. John's Wood. London: Houlston & Stoneman. 1843. or admitted as authoritative, except by the few thinkers, who have perceived that the universal recognition of certain and comprehensive Principles can alone raise Education and its professors to that rank which they rightfully claim, and which public opinion is willing to concede so soon as that claim shall be satisfactorily substantiated. Of the book first quoted at the foot of this page, we would fain speak in praise. The authoress has exhibited much piety and sincerity of purpose; and her style, though occasionally inelegant, is, on the whole, easy and free from affectation. We repeat, we would willingly praise; but a book which promises to explain "Principles" invites examination and dares discussion. Principles are not to be passed over with a few bare observations; they must be proved, they must be tested; and if they stand not the test, then must they be arraigned for the imposture, and stripped of the plumes which they have stolen and desecrated. It is lamentable to observe how many books profess to treat of Principles, in whose pages Principles are not only left untreated, but are tremblingly avoided, even when they are so obvious that it might be expected that they would thrust themselves upon the writer's notice, and compel attention and respect. Every book which enters not into details-which pretends not to explain the routine of a system-which deals merely in vague generalities, is regarded as necessarily a book of Principles. Every book which wanders aimlessly and thoughtlessly over a subject-which is composed of half rhapsody, half digressionis thought an undeniable manual of Principles, and as such is blazoned in its title-page. Principles, however, are not vague, nor are they mere generalities; much less do they dwell with the truisms and commonplaces with which some of the books to which we have referred literally abound. The reiteration of old truth is frequently necessary; its venerable age does not always prevent it from being attacked and reviled; nay, in a logical argument even truisms may be properly enough recapitulated, when required to make sure the premises; but to assert what nobody denies, and because nobody denies to call our assertions Principles, is, indeed, an easy method of ascertaining the foundations of morality and religion, and determines in a hour that which sages have spent whole lives in the attempt fitly to exemplify. : Our amiable authoress must forgive us if our remarks should appear critical for we can assure her, that, however searching may be our examination, it shall at least be candid. Had her work come before us under any other title, had it been presented as "Thoughts on Education," we should have dismissed it with the commendation already accorded, and which it fully deserves. But it is our bounden duty to prove that, whatever else they may teach, whatever may be their merits in other respects, these works do not teach Principles. From no captious feelings are we induced to adopt this course; from no desire of display and effect; we are actuated solely by a love of the cause of Education, and a sincere wish to rescue her from advocates who mistake the means of promoting her interests, and unwittingly impede her progress. Our charge against our authoress-and it is a serious one when urged against an expounder of Principles-is that of inconsistency. We shall adduce some examples, which will serve conveniently to lead us on to the main question. In page 30, we read thus: "We want sobriety of mind for our countrywomen above all, in religion; we want no imaginary ecstacies, no exclamations of admiration; we want quiet fixedness of thought, sober recollectedness of mind. We desire for ourselves and others, religion NOT BASED ON POETRY OR POETICAL FEELING; but that which is grounded in the Scriptures, and which steadily grows and expands through the nourishment afforded by the Word of God." The language of this passage is strong and decisive; the condemnation of poetical religion, utter and unqualified. Let us now turn to page 33: "It is not general statements," the authoress remarks, "that interest the heart of man. The fact is easily proved. Describe to a child or uneducated person the carnage of a day of battle; tell him of the thousands of the dead and the dying-he will listen comparatively unaffected. But fix upon one poor soldier; describe him as he lies wounded, left alone to die; bring before the mind the burning pain of his wounds-the fiery heat of the sunun-the hovering of the birds of prey over his head—and, yet more, the sufferer's anguish of heart as he thinks of his wife and children, who so long have watched for his return, and who must now hear of his death in a far-off land-it is thisit is details like these which stir up the full tide of sympathy within the human heart, and which prove that man, unless sunk very low in the scale of moral degradation, has that within him which feels for man. When Sterne wished to impress strongly on his own mind the horrors of captivity, he did not bring before his mental eye the fullgorged prison of Calcutta, or the thousands who have hopelessly languished in the dungeons of the Inquisitions. He took one solitary captive, and shut him up in a dungeon, and marked the intensity of his sufferings, and observed the notched stick, and darkened his little light, and watched the iron enter into his soul, until at last he turned away, unable to support the picture which he himself had drawn. The argument may be applied to scriptural teaching. Tell a little child that Jesus Christ was crucified on Calvary, and it is much to be questioned if he assign any definite meaning to the words.* Enter into THE DETAILS SO AFFECTINGLY GIVEN IN SCRIPTURE-the pierced hands and feet, the dislocated shoulders, the long and agonising death, the insulting cries of the soldiery, the taunts of the priests, the perfect meekness with which all was borne, the feverish thirst, the sense of God's displeasure for sin-0, let all be told, not in what is mistakingly called fine language, BUT IN THE HEART-TOUCHING, WE HAD ALMOST SAID THE OMNIPOTENT WORDS OF SCRIPTURE; and, if the heart be not harder than the nethermost mill-stone, it must glow * How should he, if not explained? in repentant shame, it must feel some spark of affectionate gratitude to Him who died for a guilty world." Alas! what inconsistency is here! Is not this to encourage "the imaginary ecstacies," to provoke "the exclamations of admiration,” previously so thoroughly reprobated by our authoress? What! shall we pretend to condemn poetical religion, and nevertheless convey religious knowledge to children through the medium of the imagination? Shall we place a romantic picture before the youthful mind, most skilfully fitted to awaken strong fancy, and violently arouse the passions, and when the consequent excitement has produced emotion, such as would be compelled by any other very mournful story, shall we accept that emotion as the incipient sign of a renewed heart-and yet talk of "quiet fixedness of thought and sober recollectedness of mind?" This is, indeed, to base religion" on poetry and poetical feeling;" to address the Imagination instead of the Reason; and to rear up the Visionary instead of the Christian. True, our authoress would have all those things told in the words of Scripture; but the question is, whether they can be so told? Let us take the first particular mentioned. Will it be believed that not one of the four Evangelists, in their accounts of the Crucifixion, speaks of the pierced hands and feet, and dislocated shoulders, to which she so ecstatically alludes? The sacred historians mention the scourging, the crown of thorns, the purple robe, the various mockings; but they sum up the rest in the words, "They crucified him;" immediately recording our Saviour's dying exclamation, the hour of His death, its instant and awful results, the infliction of the wound in His side, and His burial, resurrection, appearance to His disciples, and ascension. The painful insults, the revilings, the humiliations, to which our blessed Lord was subject, are related, together with the heavenly meekness and resignation with which they were endured, because thereby is afforded an important-nay, preroga tive example for our improvement; but the merely physical sufferings are nearly passed over, perhaps to discourage that pseudo poetical and deceptive devotion so easily based on them. St. Luke, indeed, subse quently represents our Saviour as showing His hands and feet to His disciples to demonstrate His identity; and St. John narrates that the incredulity of Thomas was satisfied in a similar manner: in both places, however, the mention is entirely incidental. What, then, in this particular at least, becomes of our authoress's declaration of telling that in the words of Scripture, which Scripture has no words to convey? Fine language will probably not be at the teacher's command; though, if she is to treat of this subject, she must evidently do so in her own style of expression and of thought. Scripture does not afford any legitimate materials for this kind of religious instruction. How simple are the words, "I thirst," and the narration of the bystanders offering to the Sufferer a sponge full of vinegar put upon hyssop, when compared to the glowing description which our authoress would lead us to expect. Undoubtedly, the thirst was feverish; but the evangelist related the fact as it occurred, and made : 729 no reflection of his own. We learn that the death was long and agonising, for our Lord was crucified at the third hour and died on the ninth ; but the sacred historian dwells not upon the circumstance. We know that all the particulars our authoress has enumerated are facts; we know that the pierced feet and hands, and dislocated shoulders, were the necessary adjuncts of crucifixion; we know that the death of our Saviour was long and agonising; we know that His thirst must have been feverish; we know that He was oppressed beneath the burden of our iniquities all for which we contend is this, that the Scriptures do not authorise the use which, in a Christian Education, she would fain make of them. The Scriptures are dignified and simple, and thereby have attained a sublimity which an uninspired writer would in vain endeavour to emulate; but they primarily address higher faculties of the human mind than the imagination, which oftener leads wrong than right. If, however, the sacred accounts of the Crucifixion and other passages of Scripture be read solemnly and earnestly to a youth capable of paying the proper attention, and the all-important and world-wide consequences of the atonement of our Lord on the cross fully explained with piety and unction, then may we anticipate a blessing to attend upon our labours. If the seed be sown on good ground, when the mind is awakened to religious truth, the heart will be awakened also. We must be aware of being disappointed from falling short of a success It is our duty to instruct; but it belongs beyond mere human efforts. to Divine Grace so to open the heart as to inspire it with a saving faith and a fervent piety. Let us labour all we can in the Lord's vineyard; still let us remember that, though Paul plant, and Apollos water, it is God which giveth the increase. Yet, if we faithfully and humbly use the appointed means to bring a young brother or sister to Christ, we have all reason to hope and trust that our work will not be in vain. We are willing, however, to place aside all these considerations, and argue the broad question with our authoress. What she contemplates in miniature, Loyola effected on a magnificent scale. Loyola, indeed, carries the thing to its utmost extent; but, if encouraged, the small seed will soon give birth to the tall and mighty tree. Loyola wishes by his exercises to awaken his disciples to the excesses of adoration; the humble aim of Miss Stodart is to awaken emotion as the parent of piety. Because the sufferings of a soldier dying on the field of battle be productive of emotion (a poetical example, observe), and because Sterne's representation of the solitary captive and his daily miseries be productive of emotion (a poetical instance, again), therefore the Scripture account of our Lord's Passion is to be turned into an affecting But is not all this derogatory tale, that it may produce emotion too. Piety thus originated in to the dignity of Scripture? We fear so. mere feeling, may be apparently fervent; yet how long will it last? It may last during the period of pupilage, while the stimulant can be *Of course, we use the term poetical in its essential meaning, without reference to verse or prose. |