Let it not be said that children are incapable of receiving these prejudices from education. How often do we discover certain maxims which have been established among us, against the impression of our senses, by the force of custom alone. For instance, that of duelling—founded on a false principle of honour. It is not by reasoning, but by taking for granted, without reasoning, the maxim to be established on a principle of honour, that life is exposed, and that every man who carries a sword lives in continual danger. Those who have no quarrel may have one every moment with certain people, who are seeking every pretext to signalize themselves in some duel. However moderate one may be, such moderation is hardly preserved, without violating that false honour, which will not suffer you to avoid a quarrel by an explanation, or to refuse becoming the second of some one who has an inclination to fight. What authorities have not failed in eradicating so barbarous a custom! See, therefore, how powerful are the prejudices of education—But how much more powerful will they be on the side of virtue, supported by reason, and animated with the hope of happiness hereafter!
The Romans of whom we have been speaking, and before them the Greeks—in the good times of their republics, brought up their children in the contempt of luxury and effeminacy: they taught them to esteem glory—to be ardent, not to heap up riches, but to conquer those kings who possessed them—to believe that virtue alone was the road to happiness. This spirit was so strongly established in the foregoing republics, that they atchieved incredible things according to those maxims which were so contrary to the opinions of all other people. The examples of so many martyrs, and of other primitive christians of all conditions and ages, demonstrates that the grace of baptism being united with the help of education, may make impressions still more wonderful among the faithful, to enable them to despise every thing which is attached to the body. Seek then for every agreeable circumstance, every striking comparison, to convince children that our bodies are like the brutes—our souls like angels. Represent a knight mounted on a horse and directing its course: and say, that the soul is to the body, what the horseman is to the horse. Finish your remarks by observing that the soul is weak and miserable, when abandoned to the direction of the body; which, like a furious horse, would hurl it down a precipice. Relate, also, that the beauty of the body, or external person, is like a flower which blossoms in the morning, and withers and is trod under foot in the evening—but that the soul is the express image of the immortal beauty of God. There is, you may add, an order of things much more excellent, which cannot be seen by the gross eyes of the flesh—whereas every thing here below is subject to change and corruption. In order to make children sensible that there are really certain things, which neither the eyes nor the ears can apprehend, you may ask them whether it is not true that such a person is wise—and that such an one is witty or ingenious.—When they have answered yes, you may observe—"But have you seen the wisdom of such a person? Of what colour is it? Have you heard it? Does it make much noise? Have you touched it? Is it cold or hot?" The child will laugh: nevertheless put the same questions relating to wit or ingenuity.—She will appear quite astonished when she is asked of what colour is wit—whether it is round or square? Then you may make her remark that she knows there are many things in reality which she can neither see, touch, nor hear; and that these things are spiritual. But you must enter with great soberness and caution on these sort of conversations with girls. I only propose it here for the sake of those, whose curiosity and reason, will bring you, in spite of every effort to the contrary, to such questions. You must regulate the discourse according to the bias of the child's mind, and the necessity of the case.
Retain their understandings, as much as possible, within common limits: and teach them that there is a modesty with regard to science, which belongs to their sex, almost as delicate as that which is inspired by the horror of vice.
At the same time you must bring imagination to the aid of intellect; to give them pleasing images of the truths of religion, which the gross senses of the body are unable to behold. Paint to them the glory of heaven, such as St. John has represented it!—tears wiped away from every eye—neither death, disease, nor lamentation—all agonies ceasing, all evils at an end—eternal joy on the head of the righteous, like the waters on the head of a man immersed in the sea! Display that glorious Jerusalem, of which God himself will be the Sun, to create days without an end—a river of peace, a torrent of delight, a fountain of life, shall water it—there, every thing shall be gold, pearls, and precious stones.
I am well aware that all these images are attached to things sensible; but after having animated children with such a beautiful spectacle so as to rivet their attention, one may adopt the method just recommended to bring them to spiritual things.
Conclude, that we are, in this world, like travellers in an inn, or under a tent: that the body is hastening to decay, and that all our efforts can retard its corruption but a few years: but that the soul will fly away to that celestial country, where it will live for ever with God. If children can be brought to contemplate these grand objects with pleasure, and to judge of the common things of life through the medium of such high hopes, we shall have accomplished a most important task.
I would even try to impress them with strong ideas of the resurrection of the body. Teach them that nature is but the common order which God has established in his works, and that miracles are only exceptions to this common order; so that it is as easy for the Almighty to work an hundred miracles, as it is for me to go out of my room a quarter of an hour before my usual time of departure. Then call to recollection the history of the resurrection of Lazarus, of Jesus Christ, and of those apparitions which were recognised for forty days by a great number of persons. Next, shew that it cannot be difficult for that Being who created man, to bring him to life after dissolution; and do not forget the comparison of a grain of corn which is sowed in the earth, and decays, in order to reproduce and multiply its species.
Moreover, these moral lessons must not be taught children by memory, in like manner as they are taught the catechism: such a method would have an immediate tendency to convert religion into an affected language, or at least into troublesome formalities: only assist their understanding, and put them in the way of comprehending the foregoing truths on their proper foundations: they will, in consequence, appear more consistent and agreeable, and become more vividly impressed on the mind. Take advantage of every opportunity to make them develop with clearness, what they at present confusedly behold.
Always bear in mind that nothing will be more dangerous than to speak to them with contempt of this life, when, by the tenor of your conduct, they discover that you do not deliver your sentiments with sincerity and truth. In every period of life, example has an astonishing effect upon us—in infancy, it is every thing. Children are very fond of imitation; they have not yet acquired habits which render the imitation of another difficult—besides, not being of themselves able to judge profoundly of things, they judge much more from the example of those who propose, than from the reasons which they adduce in proposing, them. Actions are much more striking than words: so that if they observe your actions do not correspond with your precepts, they will be disposed to consider religion, only as a specious ceremony, and virtue as an impracticable idea.
Never indulge yourself before children, in any railleries about things which have relation to religion, or on the indiscretion of any pious persons: you may think all this innocent—you are mistaken—it will have its certain consequences. Never speak of God, or of what regards the worship of him, but with seriousness and respect, free from all levity—observe decorum in every thing, but particularly on this head. People who are very nice observers of it in what regards the world, are frequently gross and negligent in respect to religion.