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fidence on the divine promise for success in our endeavours, we might then sow in hope that the holy principles of his childhood would, with growing years, be formed into holy habits, and that when he was old he would not depart from them.

And to what, indeed, My Dear Friend, may we ascribe the infidelity, the scepticism, the Socinianism, the spiritual indifference, the lukewarm profession, the fashionable formality, and the too visible ignorance of the blessed principles on which our Church is built, and above all, the confused notions of Baptism which so generally prevail, but to this departure from the simple mode proposed by our Church for the education of her children. It would be acting against the plainest principles of our nature, to educate our youth as we do at present, and to expect from such education a Christian practice. In what mode does Christianity as a practical system enter into our plan of instruction? Is it not notorious that mythology has assumed the place of Christianity, and that the education of the young is more mythological than Christian? The respective systems by no means divide the attention of our youth, or exercise an equal influence in training their minds, or in forming their principles. On the Sabbath indeed they are taught to read Christian scriptures, to attend a Christian place of worship, and to bow down to the Christian God as the true God; but on

the other six days of the week how little is done. to temper by Christian instruction the impure and corrupt elegancies of heathen learning, or even to neutralize the polluting effect of the lascivious examples of heathen deities-the false, obscene, excessive, and defiling sentiments and descriptions of heathen poets and historians-or the erroneous policy, the glaringly false morality, and the unmeasured profligacy of heathen philosophers and statesmen. The unqualified instruction of six days must be expected to influence the mind more than the customary attentions paid to Christian institutions and Christian instruction on the seventh; especially where Christianity is not so much taught in its spiritual influence and vital loveliness, as in the way of a task, of a dry lesson of ethics, or a system of theological orthodoxy. To expect Christian conduct from an education principally, nay in practice, almost exclusively heathen, is surely highly unphilosophical and unreasonable; it is in fact to expect impossibilities, to seek for grapes from thorns, or figs from thistles." 1 I know it will be said, that at our schools and colleges Christianity is largely taught, that its evidences are insisted on, that prayers are regularly said, chapel and church attended, the Sabbath exempted from the ordinary occupations which would desecrate it, and the Bible held

66

Matt. vii. 16.

out as the alone volume of inspiration; that it
has a decided preference assigned to it above all
human productions; and that thus Christian
impressions become habitual and customary.
I grant, indeed, that these things produce an
effect in impressing the youthful mind with the
value of Christianity as an external dispensation,
and that they ensure respect to our Established
Church; but is the effect of all this teaching
so powerful as the teaching of heathenism? Are
not the principles enforced really heathen; the
love of human glory, the cultivation of talent as
the means of gratifying ambition, and ácquiring
distinction among men? and are not the virtues
of heathens more practically recommended to
the attention of the young than the graces of
Jesus Christ and those spiritual perfections which
constitute holiness? Indeed, it has long appeared
to me that one fact is decisive of this question,
the neglect of Hebrew literature in our general
education: had the great truths of Revelation
been the subject of general instruction, the lan-
guage
of that Revelation had been more gene-
rally cultivated: whereas it is notorious that not
only in our ordinary education it finds no place,
but that in many of our Public Schools the cul-
tivation of Hebrew literature is altogether ex-
cluded from the system. 1

1

It is worth while to observe the attention paid to Scripture instruction, by the importance assigned to Hebrew literature in

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But indeed, My Dear Friend, will not the plain truth of the case justify us in further remarking, that the plan of education laid down by our Church in the three formularies already specified, is only regarded by us as calculated to occupy the attention of our childish years while yet under maternal tuition; or that it may do well enough for the instruction of our Charity Schools and the children of the poor: and when we enter upon Greek and Latin authors, is not this very entrance into heathen literature the usual signal for laying aside the early instructions of our former years? or at least of admitting them to so secondary a place in our education, (if indeed it can be called secondary,) that from mere desuetude they are treated with indifference and neglect. And thus these admirable formularies become little more than a dead letter, a rule without practice, a system without observance, a privilege without enjoyment. And can it be the subject of wonder to a reflecting mind, that

the education given by our Public Schools as they were established at the Reformation, or before or after that period. At Winchester and Eton founded before the Reformation, and at the Charter House, founded since, when the purity of the principles of the Reformation had declined, Hebrew is not taught; while at St. Paul's, Westminster, and Merchant Taylor's, founded during Reforming times, the Hebrew ́ language still continues to be taught. The opportunity of early instruction in the rudiments of knowledge, once lost, is seldom regained amidst the occupations of after life; a remark which many of us can confirm by painful experience.

LETTER II.

THE PARENTS.

If we ask then, how are the benefits of Infant baptism to be secured, so as to answer the ends of a holy education? we answer, from faith in the general promises made to believing Parents in behalf of their Children, and particularly in the promise made at the celebration of this Sacrament to all who partake of it in faith. And these relate to the PARENTS-the SPONSORS-the INFANT baptised-and the CHURCH.

It is surely no small consolation to Christian Parents and to those who belong to the communion of our Church, in common with others who have entered into the married state," reverently, discreetly, advisedly, soberly, and in the fear of God," "that they may see their Children christianly and virtuously brought up" to the " praise and honour" of God. According to the doctrine of our Church, founded on the word of God, the loveliest Child living is "by nature born in sin, and the Child of wrath," "forasmuch as all men are conceived and born in sin, and none

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