CHAPTER XXV.

OF THE METHODS OF POPULAR INSTRUCTION.—AND

MOSAIC AND CHRISTIAN DISPENSATIONS.

OF THE HOW FAR PHILO

SOPHY APPLIES ΤΟ THE SUBJECT. -SPIRIT OF THE CHRIS

In the cautious survey which we have taken of the wide field of philosophy, it is already evident that there is a close approximation between the calm deductions of reason, and the authoritative declarations of scripture. By continuing to trace these separate rays, we shall find their convergence at length terminate, by a complete meeting in the same glorious centre of Eternal and Immutable Truth. It cannot have escaped the attention of the reader, that the opinions which men naturally form, regarding the operations of their own minds, and the nature of human agency, are at variance with those physical laws of mind which are the unanswerable deductions of sound and accurate philosophy. Men go not so deep in their untutored inquiries after truth, but are content with looking at the surface of human life and conduct.

Observing their own consciousness, they attribute to man the origination of his own actions, and so far rightly; but they know nothing of the inward springs, and certain laws, which regulate the operations of mind itself. The child who plays upon the fountain's brink, and quenches his thirst with the refreshing water which springs bubbling from the rock, regards it as the ultimate source of the rivulet, which murmurs down the hill, and irrigates the plain below; but he dreams not of that principle of heat, which woos the vapours from ocean to the bosom of the clouds, or of the wind which wafts them to the mountain's top, or of the snow which there wraps in its white mantle the perennial treasures of water, or of the porous earth, or of the cracks and crevices of the rocks, which form a channel for the water to the place where it issues to his view. The same superficial manner of thinking has wedded men to opinions and prejudices regarding human agency, which are most hostile to sound philosophy; and this contrariety will be at once seen, by comparing the truth, as unfolded in the preceding part of our present treatise, with the first natural opinions of all men.

It becomes, therefore, a question of some difficulty, how the practical fruits of these immutable truths may be cultivated and secured, and the conclusions themselves popularly and strikingly taught, without leading all men through this difficult

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path of reasoning, to which the majority of minds are not adapted, and in which few are able to walk with such ease and familiarity, as would be necessary to maintain from this source a habitual influence on the frame and temper of mind. The observation which we have just made, applies, perhaps with still more force, to the ordinary class of men two or three thousand years ago; for although the natural powers of mind may be not at all increased, yet intellect and reasoning are more exercised by the mass of the people now than formerly, though, we regret to add, with little or no improvement in morals. It is, indeed, one thing to reason, and another to act; and he who would apply truth to the regulation of his heart and conduct, must cease to reason about it, before he attempt the application; that is, his philosophy must become dogmatical, before it can be made practical.

Whatever book, therefore, is intended to convey such truths popularly, with a view to practical effect, will teach them in the main dogmatically. And we may add, that a book of that kind, as it must necessarily use men's common ideas and opinions, as the only vehicles for bringing home to their minds eternal and absolute truths, will unavoidably exhibit some apparent contradictions; because the natural ideas sometimes contradict those higher truths, of which they are made the vehicle. But by guarding the expression care

fully, and varying it in different places, it is possible that the meaning may be rendered very plain on the whole; although room for misconstruction will be left to those who are inclined to lay hold of detached passages, without attending to others which are designed to correct such hasty misapprehensions, and without giving a consistent regard to the general scope of the book, and to the leading symbols, comparisons, types, figures, and illustrations. Now the sacred scriptures form such a book as we have spoken of, and therefore some apparent doctrinal contradictions occurring there, are no objections to their truth, if they can be reconciled by attention to the true meaning, and by a fair and reasonable allowance for the imperfection of popular ideas, as a medium of instruction in the sublimest of truths.

But farther, it seems very certain that the simple statement of moral and divine truths, even in a popular style, would not be received with much favour by the people. A certain discipline of the understanding is necessary to prepare it for this; and even with cultivated minds, the attention is apt to waver from the dry exposition of abstract truths. The philosophical form of teaching is not adapted to the majority of the human species. No lecturer even on Natural Philosophy, that most mathematical of sciences, could command an audience, did he not address many arguments to the senses and the greater number of those

who attend such scientific entertainments, retain little more of the subject, than what is impressed by the sight of an orrery, or by some of the experimental illustrations which are usually given, of the centre of gravity, of the weight and elasticity of air, of electricity, of optics, and the magic lantern. What hope is there that in moral science the case should be altogether different? Or is he not to be regarded as ignorant of human nature, whoever entertains so delusive an expectation? Truth must receive a body, a tangible shape, a sensible image, before she can arrest the minds or reclaim the hearts of men. A typical method of instruction must be adopted, symbolical actions must be performed, external forms and significant ceremonies must be added, and abstract doctrines must be veiled under fleshly representations. We may reasonably expect also, that, in an early age of the world, more of these would be necessary, than when the intellectual and moral perceptions of men had been quickened and corrected by many ages of cultivation; and that, accordingly, from the first institution of such ceremonies, a true teacher would look forward to the period, when a simplification of them might be advantageously introduced, and the pure light of truth permitted to shine on the world through a more pellucid medium, which, while it softens and gently adapts it to the weak faculties of men,