_Shewing that the education which men generally receive in their youth, makes a devout life difficult to be practised; and the spirit of a better education represented in the character of |Paternus|._
ANOTHER obstruction to a devout life, arises from our _education_. We are all of us, for the most part, corruptly educated, and then sent to take our course in a corrupt world: so that it is no wonder, if examples of true piety are so seldom seen.
Numbers are undone by being born and bred in families that have no religion; where they are made vicious and irregular, becoming like those with whom they first lived.
But this is not the thing I now mean; the education that I here intend, is such as children generally receive from virtuous and sober parents, and learned tutors and governors.
The first temper that we try to awaken in them is _pride_: as dangerous a passion as that of _lust_. We stir them up to vain thoughts of themselves, and do every thing we can to puff up their minds with a sense of their own abilities.
Whatever way of life we intend them for, we apply to the fire and vanity of their minds; and exhort them to every thing from corrupt motives. We stir them up to action from principles of strife and ambition; from glory, envy, and a desire of distinction, that they may overtop all others, and shine above their neighbours in the world. Nay, we repeat and inculcate these motives upon them, till they think it a part of their duty to be proud, envious, and vain-glorious of their own accomplishments.
If children are intended for _holy orders_, we set before them some eminent orator, whose fine preaching has made him the admiration of the age, and carried him through all the _dignities_ and preferments of the church. We encourage them to have these _honours_ in their eye, and to expect the reward of their studies from them.
If the youth is intended for a _trade_, we bid him look at all the rich men of the same trade, and to consider how many are carried about in their stately coaches, who began in the same low degree as he now does. We awaken his ambition, and endeavour to give his mind a right turn, by often telling him how very rich such and such a tradesman died.
If he is to be a _lawyer_, then we set great counsellors, lords, judges, and chancellors, before his eyes. We tell him what great fees, and great applause, attend fine pleading; we exhort him to take fire at these things, and to be content with nothing less than the highest honours of the long robe.
That this is the nature of our best education, is too plain to need any proof; and yet after all this, we complain of the effects of pride; we wonder to see grown men acted and governed by ambition, envy, scorn, and a desire of glory; not considering, that they were all the time of their youth, called upon to all their action and industry upon the same principles.
How dry and poor must the doctrines of self-denial, and deadness to the world, sound to a youth, that has been spurred up to all his industry, by ambition, envy, and a desire of glory and distinction? And if he is not to act by these principles when he is a _man_, why do we call him to act by them in his _youth_?
I know it is said in defence of this method of education; that ambition, and a desire of glory, are necessary to excite young people to industry; and that if we were to press upon them the doctrines of self-denial, and renunciation of the world, we should deject their minds, and sink them into dulness and idleness.
But such objectors do not consider, that this reason, if it has any strength, is full as strong against pressing the like doctrines upon grown men, lest we should deject their minds, and sink them into dulness and idleness.
For who does not see, that _middle-aged men_ want as much the assistance of pride, ambition, and vain-glory, to spur them up to action and industry, as do children? And it is very certain, that the precepts of humility are more contrary to the designs of such men, and more grievous to their minds, when they are pressed upon them, than they are to the minds of young persons.
But further: could such objectors think, that if any children had been educated by our blessed LORD, or his Apostles, that their minds would have been sunk into dulness and idleness? Or could they think, that such children would not have been trained up in the profoundest principles of self-denial and true devotion? Can they say, that our blessed LORD, who, considering him in his human nature, was the most devout, self-denying man that ever was on earth, was hindered by his devotion from doing the greatest example of worthy and glorious actions that ever were done by man? Can they say, that his Apostles, who lived in the same spirit of their Master, did therefore cease to be laborious and active instruments of doing good to all the world?
A few such reflections as these, are sufficient to expose all the poor pretences for an education in pride and ambition.