"Love of money."
"What is this?"
The boys hesitate.
"It might be called," continues the teacher, "friendship. It is the motive of a vast number of the actions which are performed in this world.
"Do you think of any other common motive of action, besides love of money and friendship?"
"Love of honor," says one "fear," says another.
"Yes," continues the teacher, "both these are common motives. I might, to exhibit them, call two more boys, one after the other, and say to the one, I will thank you to go and copy this piece of poetry as well as you can. I want to send it to the school committee as a specimen of improvement made in this school.
"To the other, I might say; "you have been a careless boy to-day; you have not got your lessons well. Now take your seat, and copy this poetry. Do it carefully. Unless you take pains, and do it as well as you possibly can, I shall punish you severely, before you go home."
"How many motives have I got now? Four, I believe."
"Yes sir," say the boys.
"Love of money, friendship, love of honor, and fear. We called the first boy A.; let us call the others, B. C and D.; no, we shall remember better to call them by the name of their motives. We will call the first, M. for money; the second, F. for friendship; the third, H. for honor; and the last F.;--we have got an F. already; what shall we do? On the whole, it is of no consequence, we will have two F."s, we shall remember not to confound them.
"But there are a great many other motives entirely distinct from these.
For example, suppose I should say to a fifth boy, "Will you copy this piece of poetry? it belongs to one of the little boys in school: he wants a copy of it, and I told him I would try to get some one to copy it for him." This motive now would be benevolence; that is, if the boy, who was asked to copy it, was not particularly acquainted with the other, and did it chiefly to oblige him. We will call this boy B. for Benevolence.
"Now suppose I call a sixth boy, and say to him, I have set four or five boys to work, copying this piece of poetry; now I want you to set down and see if you cannot do it better than any of them. No one of them knows that any other is writing, except you, but after the others are all done, I will compare them and see if yours is not the best." This would be trying to excite emulation. We must call this boy then, E.--But the time I intended to devote to talking with you on this subject for to-day, is expired. Perhaps, to-morrow, I will take up the subject again."
The reader now will observe that the grand peculiarity of the instructions given by this last teacher, as distinguished from those of the first, consists in this; that the parts of the subject are presented _in detail_, and in _particular exemplification_. In the first case, the whole subject was despatched in a single, general, and comprehensive description; in the latter, it is examined minutely, one point being brought forward at a time. The discussions are enlivened too, by meeting and removing such little difficulties, as will naturally come up, in such an investigation. Boys and girls will take an interest in such a lecture; they will regret to have it come to a conclusion, and will give their attention when the subject is again brought forward, on the following day. Let us suppose the time for continuing the exercise to have arrived. The teacher resumes the discussion thus.
"I was talking to you yesterday about the motives of action; how many had I made?"
Some say, "Four," some "Five," some "Six."
"Can you name any of them?"
The boys attempt to recollect them, and they give the names in the order in which they accidentally occur to the various individuals. Of course, the words Fear, Emulation, Honor, Friendship, and others, come in confused and irregular sounds, from every part of the school-room.
"You do not recollect the order," says the teacher, "and it is of no consequence, for the order I named was only accidental. Now to go on with my account; suppose all these boys to sit down, and go to writing, each one acting under the impulse of the motive which had been presented to him individually. But in order to make the supposition answer my purpose, I must add two other cases. I will imagine that one of these boys is called away, a few minutes, and leaves his paper on his desk, and that another boy, of an ill-natured and morose disposition, happening to pa.s.s by and see his paper, thinks he will sit down and write upon it a few lines, just to plague and vex the one who was called away. We will also suppose that I call another boy to me, who, I have reason to believe, is a sincere Christian, and say to him, "Here is a new duty for you to perform this afternoon. This piece of poetry is to be copied; now do it carefully and faithfully. You know that this morning you committed yourself to G.o.d"s care during the day; now remember he has been watching you all the time, thus far, and he will be noticing you all the time you are doing this; he will be pleased if you do your duty faithfully."
"The boys thus all go to writing. Now suppose a stranger should come in, and seeing them all busy, should say to me,
""What are all these boys doing?"
""They are writing."
""What are they writing?"
""They are writing a piece of poetry."
""They seem to be very busy; they are very industrious, good boys."
""Oh no! it is not by any means certain that they are _good_ boys."
""I mean that they are good boys _now_; that they are doing right at _this time_."
""_That_ is not certain; some of them are doing right and some are doing very wrong; though they are all writing the same piece of poetry."
"The stranger would perhaps look surprised while I said this, and would ask an explanation, and I might properly reply as follows.
""Whether the boys are, at this moment, doing right, or wrong, depends not so much upon what they are doing, as upon the feelings of the heart with which they are doing it. I acknowledge that they are all doing the same thing outwardly,--they are all writing the same extract, and they are all doing it attentively and carefully, but they are thinking of very different things."
""What are they thinking of?"
"Do you see that boy?" I might say, pointing to one of them. His name is M." He is writing for money. He is saying to himself all the time, "I hope I shall get the quarter of a dollar." He is calculating what he shall buy with it, and every good or bad letter that he makes, he is considering the chance whether he shall succeed or fail in obtaining it."
""What is the next boy to him thinking of?"
""His name is B. He is copying to oblige a little fellow, whom he scarcely knows, and is trying to make his copy handsome so as to give him pleasure. He is thinking how gratified his schoolmate will be when he receives it, and is forming plans to get acquainted with him."
"Do you see that boy in the back seat. He has maliciously taken another boy"s place just to spoil his work. He knows too that he is breaking the rules of the school, in being out of his place, but he stays, notwithstanding, and is delighting himself with thinking how disappointed and sad his schoolmate will be, when he comes in and finds his work spoiled, because he was depending on doing it all himself."
""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 G.o.d. He thinks that G.o.d 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 G.o.d, 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 G.o.d 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 a.s.sist you directly, in the discipline of your school. You will derive a most powerful indirect a.s.sistance, 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 a.s.sistance 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 a.s.sist 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 pa.s.sed 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 well: but it is not proof of piety.