SCHOOLS. The true Theory of Education can only be developed by considering what the being is on whom it is designed to operate. Educa tion is, according to its etymology, the leading out or unfolding of the human powers. It is obviously therefore a means for a certain purpose. To learn what that purpose is we must refer to experience, and we must investigate the capacities of the human being. These being ascer tained, it follows that education is, in any particular case, an instru ment for developing them. Now we know that man has not only physical and intellectual, but also moral and spiritual faculties, all of which education ought to take under its care. That education is incomplete which neglects any one of these faculties; and that education discharges its functions imperfectly which does not cultivate the faculties in such degree that their action may be well adjusted, and their general working be harmonious. But if there appear to be any one of the faculties apart from whose influence the rest work indiffer ently or produce baneful results, and which is found when in healthful vigour to strengthen, refine, and oontrol the whole nature, this power ought to receive primary and chief attention. The work then of education is to foster, strengthen, and raise the physical, intellectual, moral, and spiritual capabilities of man. Some important deductions flow from these principles. Education ought to be universal both in relation to each individual and the community at Large; for it ought to be co-extensive with the capabilities on which it is intended to act. It is contrary to the constitution of man and to the designs of God for any one of our capacities to remain undeveloped. They err who neglect to educate the body, and they also who neglect to educate the mind. These errors represent two different classes of men. A cer tain school of philosophy at least makes light of religious education ; physical education has been lamentably neglected by the recognised teachers of religion. The Latter error is now disappearing, but the former has been gaining ground; and this error is the more to be deplored because its consequences must be serious and lasting. If any
one, certainly the religious faculty may be considered as the moving power of the human being. Religion indeed rightly understood is the central science, round which all other branches of knowledge and all other pure influences are grouped, towards which they gravitate, and from which they receive their light, their heat, and their highest value. But for the peculiar political circumstances of England, any system of popular education which omitted direct religious culture would probably have been considered by thinking men as defective.
There is in truth no other way than that which is afforded by a religious training for forming such a character as the trials and duties of life require both among the rich and the poor. The mere com munication of knowledge, and even habits of reflection and inquiry, can do very little towards real happiness. What the people want is true wisdom and moral power, without which life is a scene of con flict and misery ; but wisdom and moral power are the peculiar gifts of religion.
Morality therefore should be taught in the schooLs in connection with the sanctions of religion. Apart from religious influence morality may direct but cannot control. Morality may enlighten and it may enjoin, but of itself it is powerless to govern ; it is preceptive, not impulsive, pointing out our path, but not urging us on to pursue it. Now it is power rather than knowledge that man wants ; and all genuine power for moral purposes has its source in religion. It may be well to remember that these distinctions of morality and religion are factitious and arbitrary ; they are not recognised in the records of the Christian revelation ; they find no authority in the human mind. Religion includes morality, or rather, is morality as well as religion, comprising in itself whatever is necessary for man to know, do, and be, whether in this state or the next, in order to fulfil the divine will, to perfect his character, and work out his highest good. Consequently, he that is well trained in the knowledge and practice of the Christian religion has received both a moral and a religious education, and is fitly prepared for the duties of life.