tentions in his own family. The terror caused by his brother's approach completes the long catalogue of punishments resulting from Jacob's sin. This drove him from the house of his father,- | this deprived him of property wherewith he might have paid the dower for the daughter of Laban, and have immediately received her in marriage, as Isaac did Rebekah, in default of which, he had no choice but to offer Laban seven years' servitude instead. This sin also inspired the dread of his brother,—increased tenfold, not only from all his property, but all his family being exposed to that brother's revenge.

combined with the general regard which was entertained for the memory of his father, excited a considerable in terest in his favour. With little difficulty, therefore, his friends were able to procure for him, from the Duke of Athole, a presentation to the parish of Moulin, which had recently become vacant. In the following terms he describes his first visit to the parish, immediately before the moderation of the call:

"I have had a most agreeable excursion to the Highlands. The object of my journey, the friendly reception I met with wherever I came, good spirits, choice weather, and agreeable company, all conspired to heighten the enjoyment. I thought I had never seen Athole to such advantage before. Every wood, every hill and stream, looked jocund. I felt my heart warmed when I approached the village of Moulin, with an affechis new-born offspring. I preached on the 28th ult. in tion somewhat similar, I suppose, to what one feels for English and Gaelic. The Church was very full. I am told I gave satisfaction. My call, as far as can be judged, was unanimous. The people shewed great earnestness in my favour. This, you can believe, was highly pleasing to me, and I indulged the pleasure without scruple, because I thought myself in no hazard of gratifying my vanity by that indulgence; for I have been little in that country since I was a child, and, therefore, am little The people's at

In all this, the moral government and the justice of God are signally displayed. And this history illustrates what is elsewhere taught in Holy Scripture, that men's sins, especially if committed against their fellow-men, are not suffered to escape temporal punishment, even when the penal consequences of them, so far as a future state is concerned, are done away. The atonement of the Lord Jesus Christ, removes the eternal, not the temporal, consequences of sin, as the lives of Jacob and of Eli, of Samuel, of David, of Heze-known or liked on my own account. kiah, of Paul, and of almost all the other saints whose sins are recorded in the Bible, very clearly shew.

"And Nathan said unto David, the Lord hath put away thy sin, thou shall not die: howbeit, the child that is born unto thee shall surely die." -2 Sam. xii. 14.

BIOGRAPHICAL SKETCH OF THE

LATE REV. ALEXANDER STEWART, D. D.,
One of the Ministers of Canongate, Edinburgh.
THIS devoted minister of Christ was born at the manse
of Blair in Athole, on the 29th of January 1764. His
early education was conducted at home, under the im-
mediate care of his father, but for some years he was
placed under the charge of his brother-in-law, Mr Small,
the minister of a neighbouring parish. His progress,
particularly in the knowledge of the Latin and Greek
languages, appears to have been very rapid; so that,
at the age of thirteen, he was found qualified to enter
the University of St. Andrews.

During his attendance at college, Mr Stewart's love of classical literature gradually yielded to a still stronger partiality for the abstract sciences, as being more completely in accordance with the character of his mind. At the age of eighteen he commenced the study of divinity with the view of preparing for the sacred office; and about the same time he went to reside in the family of Mr Greig of Greigston, as private tutor to his sons. In this family he remained during the whole period of his attendance at the Divinity Hall, discharging his important duties, as an instructor of youth, with the utmost zeal and fidelity.

In 1783 Mr Stewart was licensed to preach the Gospel, and though hitherto he had discovered no marked symptoms of that effectual change, which the Spirit alone can operate in the soul, yet his amiable dispositions, his excellent talents, and various acquirements,

tachment to me proceeds from a cause vastly more grate-
ful than the highest compliments they could pay to my
own merits, that is, the respect they retain for my
father's memory. I was happy in thinking that I could
attribute their attachment wholly to that cause."
On the same occasion, he thus adverts to his early
days :-

39

"I spent a night at the manse of Blair, in which I first drew breath. The glebe is pretty large, and has some oak and birch on it. I walked out alone in the morning, to make my orisons in the wood where I had often strayed. I found in every tree, and in every spring, an old acquaintance:

'Dear lovely bowers of innocence and ease,

Seats of my youth, where every spot could please,' said I, as I traversed the ground. I stood on a hillock and looked around me,-the view was worth a thousand homilies! The days of other years rushed on my mind; the memory of joys that are past, pleasant and mournful to the soul.' The sensations and emotions which this visit awakened in my breast, were such as no beauties of nature or art could have raised. They were such as Dr Beattie ascribes to the power of national music, in his essay on that subject. The passage is so singularly beautiful, that I cannot forbear transcribing

the whole.

"That man must have a hard heart, or a dull imagination, in whom, though endowed with musical sensibility, no sweet emotions would arise on hearing, in his riper years, or in a foreign land, those strains which were the delight of his childhood. What though they be inferior to the Italian? What though they be even irregular and rude? It is not their merit which, in the case supposed, would interest a native, but the charming ideas they would recal to his mind; ideas of innocence, simplicity, and leisure, of romantic enterprise, recollection, we are inclined to think that a brighter sun and enthusiastic attachment; and of scenes which, on illuminated, a fresher verdure crowned, and purer skies, and happier climes, conspired to beautify, than are to be seen in the dreary paths of care and disappointment."

From the whole strain of these reflections it is obvious, that when Mr Stewart commenced his labours in the parish of Moulin, his mind was scarcely as yet impressed with the awful responsibility of the trust which had

Minister and people were both alike unacquainted with the truth, and both were, therefore, mutually satisfied. The pastor was amiable and kind in his manners, attentive to most of his official duties, and, in fact, lacked only "one thing," but that was "the one thing needful."

At an early period of his ministry, much of Mr Stewart's time was spent in his favourite studies of metaphysics and philology. The Gaelic language in particular he investigated with the utmost care, and succeeded, at length, by perseverance, in acquiring a minute critical acquaintance with it. It does not appear, however, that his mind was yet impressed with the importance and necessity of vital religion. At length, in the mysterious arrangements of Divine Providence, he was brought into circumstances peculiarly fitted to promote his progress in the knowledge of divine things. We refer to the acquaintance which he was led about this time to form with Mr Black of St. Madoes, latterly of Lady Yester's Church, Edinburgh. This eminent servant of God had been early brought to an acquaintance with the truth as it is in Jesus, and was through life characterized by deep personal piety, genuine humility, and peculiarly kind, affable, and attractive manners. In his first interview with Mr Black, Mr Stewart was struck with the frankness, as well as unobtrusive

been committed to him. Of this, his own confessions, at an after period, when he became savingly acquainted with the truths of the Gospel, are sufficiently indicative: "I was settled," says he, "minister of this parish in 1786, at the age of twenty-two. Although I was not a despiser' of what was sacred, yet I felt nothing of the power of religion on my soul. I had no relish for its exercises, nor any enjoyment in the duties of my office, public or private. A regard to character, and the desire of being acceptable to my people, if not the only motives, were certainly the principal motives that prompted me to any measure of diligence or exertion. | I was quite well pleased when a diet of catechising was ill attended, because my work was the sooner over; and I was always satisfied with the reflection, that if people were not able, or did not choose to attend on these occasions, that was no fault of mine. I well remember, that I often hurried over that exercise with a good deal of impatience, that I might get home to join a dancing party, or read a sentimental novel. My public addresses and prayers were, for the most part, cold and formal. They were little regarded by the hearers at the time, and as little recollected afterwards. I preached against particular vices, and inculcated particular virtues. But I had no notion of the necessity of a radical change of principle; for I had not learned to know the import of those assertions of Scripture, that the carnal mind is enmity against God;' that if any man be in Christ he is a new creature; and that, ex. cept a man be born of water and of the Spirit, he cannot enter into the kingdom of God.' I spoke of mak-gentleness, with which he spoke on religious topics, ing the fruit good; but I was not aware that the tree was corrupt, and must first be itself made good, before it could bear good fruit. The people, however, were satisfied with what they heard, and neither they nor I looked farther. Almost the only remark made by any on the discourse, after leaving church, was, 'What a good sermon we got to-day!' to which another would coldly assent, adding, Many good advices do we get, if we did but follow them.' Such a heartless compliment was all the improvement made of the discourse, and I believe all the fruit of my preaching. The healers readily gave me credit for a desire to do my duty; and they as readily took credit to themselves for a willingness to be taught their duty. But whether any improvement was actually going forward, whether there was any increase of the fruits of righteousness, was a point which gave neither minister nor people much concern.

I

If there were any persons in the parish at the time, who lived a life of faith, under the influence of pure evangelical principles, I did not know them, nor was I qualified to discern and understand what spirit they were of. I have since had reason to believe that there were a very few spiritually-minded persons; but their life was hid, and they had left this world, all but one or two, before they could acknowledge me as a brother. I was in a great measure ignorant of the peculiar doctrines of Christianity, the corruption of the human will, the fulness and freeness of the redemption which is in Christ, justification by faith, and the necessity of the Holy Spirit's agency on the human soul; and what knew not myself I could not declare to others. never thought of praying for divine direction in my search after divine truth. I believe I had read the Confession of Faith of our Church before I declared my belief of its contents; but I had taken little pains to compare it with the Scriptures. I certainly did not distinctly understand, nor was I at all persuaded of the truth of many propositions contained in it. Yet I do not remember that I had any scruples about subscribing it as the confession of my faith, or about declaring my assent to it solemnly, in the presence of that congregation whereof I was about to take the pastoral charge."

I

and the conversation seems to have been accompanied with an evident blessing from on high.

"Mr Black, as they sat together in an arbour in the garden, took occasion to describe the triumphant dying scene of a deceased sister. Such a fact was not to be accounted for on Mr Stewart's principles; and the event made an impression on his mind never afterwards wholly effaced. Many years after this incident, he writes, The dear name (of Mr Black) is always associated with my first perceptions of divine truth and redeeming love. My thoughts took a long flight backwards, and the parlour and the garden at St. Madoes appeared to me like an upper chamber in Jerusalem, and like the garden of Gethsemane.'

Thus was a work of grace begun in Mr Stewart's heart, which, in process of time, led to a maturity of Christian character rarely exhibited in the world. In 1791 he entered into a correspondence with Mr Black, which continued with great regularity, down to the time of the lamented death of the latter. At an early period of their intimacy, Mr Stewart received from his friend and spiritual instructor, a present of Scott's Force of Truth,—a work which, in such circumstances, was remarkably sasonable. Accordingly, in acknowledging the gift, he thus adverts to the resemblance, in one point, of hi; case with that of Mr Scott:

"I dare say I have just the same dread of being charged with filling my people's heads with uncharitable notions and speculative whims, instead of teaching social duties, as Mr Scott had of being termed a Methodist. Yet it is as clear as day-light, that one may just as well think to gather grapes of thorns, as to make virtues grow on the wild stock of man's natural heart. operation of engrafting must surely be first performed, or Apollos or Paul himself may water for ages without effect."

The

Mr Stewart evinced an increasing humility and readiIn the progress of his correspondence with Mr Black, ness to learn. So far did he carry this amiable disposition, indeed, that he submitted to his friend's inspec

"Indeed, I seem to myself to have been an indolent inquirer, and to have taken up my religious opinions at hazard, from such books as happened to come in my way, and which I heard well spoken of. I have learned, | however, that many of these were unscriptural and erroneous. I have been much indebted, on this occasion, to the writings of Doddridge, Baxter, Newton, &c. I have often consulted, with great satisfaction, Mr Scott's book, which you gave me, and for which I hope I have thanked you before now. After attending carefully to my own mind, I think I do give a firm and nearty assent to the doctrines which these writers maintain, and which appear to be expressly asserted in the Scriptures."

Amid this evident increase of his knowledge, Mr Stewart's mind was ill at ease. Though surrounded by all that was fitted to impart happiness, he felt himself unhappy. He had been recently united to an amiable and affectionate partner, he enjoyed the respect and esteem of his parishioners, his cup of worldly prosperity was full even to overflowing; yet he was unhappy. He was dissatisfied with himself, as having been an unprofitable servant; as being even now shamefully deficient in those Christian graces which characterise the true believer; and as being still in too great a degree under the influence of a corrupt and corrupting world. Conscious of these failings, he could sympathise with the apostle when he exclaimed, "O wretched man that I am! who shall deliver me from this body of death?"

In such a state of mind, Mr Stewart poured out his feelings with the utmost freedom in his letters to Mr Black, who in turn guided, and consoled, and instructed him. Other circumstances, besides, tended, by the divine blessing, to excite a still deeper anxiety about his spiritual concerns. A few of these he mentions in the narrative which he afterwards wrote of his own conversion:

tion of that much-favoured servant of Christ, the Rev. Charles Simeon, of King's College, Cambridge. He was a man sent from God to me, was my guest for two days in June 1796, preached in my Church, and left a savour of the things of God, which has remained with us ever since."

This latter circumstance, indeed, the visit which Mr Simeon paid him, was often referred to by Mr Stewart, as having proved of signal advantage to him in a spiritual point of view; and we feel peculiar satisfaction in adverting to the fact, when we reflect, that this eminent servant of the living God, who was so long and so remarkably honoured of his Master, has but recently gone to receive his high reward. Yes; we have a melancholy pleasure in dwelling upon the thought, that to the pious and devoted Simeon, was Mr Stewart indebted, under the blessing of God, for that enlargement of heart which, from this period, he uniformly displayed. "Ever since," he says in a letter which he wrote shortly after to Mr Black, "ever since the blessed period of Mr Simeon's visit, my thoughts have continued more steadily on divine things, and my communion with God has been more lively by many degrees, than I remember to have experienced before."

Such intelligence as this was peculiarly refreshing to his friend; and accordingly we find Mr Black thus expressing himself in reply:

66

O, my dear Sir, magnify the Lord with me, and let us exalt his name together.' He is excellent in counsel, and wonderful in working;' and your experience is now added to that of thousands, who can declare, that verily there is a God that heareth prayer.

"I rejoice to learn, that this lively comfortable frame of mind still remains, and that it is attended with renewed alacrity in your public work. Long may it con tinue so for your own comfort, and the benefit of your people! But changes, inward as well as outward, you must expect to meet, with many a dark and rugged step. But, O what a privilege is it to know where relief is to be found! to know experimentally the power and grace of our Almighty Physician, and under a daily deep conviction of our guilt and helplessness, to be committing our souls, our families, our flocks, our every concern into his faithful hands, who careth for us. I have great cause to lament a prevailing deadness and langour of spirit in secret devotion, and cannot say but I was considerably moved, when I read of the happy change which had taken place with you in this respect.

pray for me, my dear friend, that I may be visited, as you have been, with the quickening influence of divine grace, that my views of the glory of God, displayed in the work of redemption, may be more enlarged, and my impressions of divine truth more deep, lively, and abiding."

"The biographical sketches in the Evangelical Magazine, were principal means of impressing my heart, of opening my eyes to perceive the truth, of exciting a love to godliness and a desire after usefulness. The power of divine grace appeared illustrious in the composure, the joy, the triumph, with which many pious Christians left the world. I saw their triumphant hope supported, not by a complacent reflection on a wellspent life, but by a confidence in the unmerited love of Christ, and in his power and willingness to save even the chief of sinners. I was particularly struck with the account of ministers who had laboured with much diligence and success, and had died at an early period of life full of good fruits; while I, who had already lived longer, and been longer in the ministry than they, could not say that I had taken any pains with my people, nor that I had been the means of reclaiming one sinner from the error of his way, or of saving one soul from death. The conversation and example of some persons of a truly spiritual mind, to whose acquaintance Iviously in earnest, and a spirit of respondent sympathy was admitted, and who exhibited to my view what I found only described in written memoirs, conduced much to impress on my mind the truths with which I was gradually becoming more acquainted. I cannot omit mentioning, in this connection, the blessing I enjoyed in the preaching, the prayers, and the conversa

No sooner was Mr Stewart awakened from that indifference to personal religion, which had so long occupied his mind, than he felt the utmost anxiety to bring others also under the quickening influence of the truth. His preaching was now of a more searching and definite character, and the result was truly encouraging. A spirit of inquiry arose in the parish; and the question was eagerly put by many a conscience-stricken sinner, "What shall I do to be saved?" The minister was ob

speedily diffused itself over the length and breadth of Moulin. A change was speedily apparent in the whole aspect of the parish; religion assumed somewhat of its due influence over the minds and hearts of the people. But in describing the revival which now took place, it

may be more satisfactory to insert a few passages from the account which Mr Stewart himself published in the form of a letter to Mr Black :—

in reading the Bible, or some religious book, and in sober conversation."

It is often when the believer is in the full enjoyment of spiritual blessings, that the Almighty is pleased to try his faith, by an afflictive dispensation of one kind or another. This, at least, was Mr Stewart's experience,

"The novelty of the matter, and some change in my manner of preaching, excited attention. People began to think more, and sometimes to talk together, of religious subjects, and of the sermons they heard. But I did not yet know of any deep or lasting impressions hav-for, amid the joy with which his heart was refreshed, in consequence of the awakening which had taken place ing been made. The two persons before mentioned as earliest converted, had by this time got clearer views of in his parish, he was visited with a sore domestic trial, the Gospel, were enabled to derive comfort from the in the death of his amiable and affectionate wife. The word of salvation, and began to bear their testimony to bereavement was deeply painful, but he bore it with a the grace of God their Saviour. They were in use of truly Christian resignation to the divine will. It was visiting occasionally a poor infirm woman, who had no small consolation to him, that on looking abroad long walked with God, and who now lived alone in a over the parish which had been committed to his care, mean cottage in a neighbouring village. It was prothere were so many striking evidences that he was not posed that they should come together to her house at a time appointed, and that I and some of my family labouring in vain. She who had so warmly sympathised should join them, and spend an evening hour or two in with him in his toils, was no doubt gone to her rest, reading, conversation, and prayer. In process of time, but the work in which he was engaged was so glorious different persons, who were inquiring after the one and delightful, that it was well worth living for, though thing needful, hearing how we were employed, and one of the strongest ties which bound him to earth had believing that God was with us, were at their own been snapped asunder. In his ministerial labours he request admitted of our party. In this poor woman's little smoky hovel, we continued to hold our weekly was now more zealous and unwearied than formerly. meetings, till August 1799, when she was called away He went from house to house, carrying the glad tidings to join the general assembly of the first-born above. of salvation to a people ready and anxious to hear; and Her growth in grace had been very conspicuous, and not merely from Sabbath to Sabbath did multitudes reher death was triumphant. pair to the house of God, hungering and thirsting for

"March 1799, I began a course of practical sermons

on Regeneration, which I continued to the beginning of July following. These were attended with a more general awakening than had yet appeared among us. Seldom a week passed, in which we did not see or hear of one, two, or three persons, brought under deep concern about their souls, accompanied with strong convictions of sin, and earnest inquiry after a Saviour. It was a great advantage to these, that there were others on the road before them; for they were seldom at a loss now to find an acquaintance to whom they could freely communicate their anxious thoughts. The house of one of our most established Christians, became the chief resort of all who wished to spend an hour in reading or conversing about spiritual subjects. Some who had but newly begun to entertain serious thoughts about religion, and who had not yet come so far as to speak out their mind, would contrive an errand to this person's house, and listen to her talk. She was visited at other times by those who were drawn only by curiosity, or a disputatious spirit, who wanted to cavil at her words, or draw her into controversy. Such visitors she did not avoid, and at last they ceased to trouble

her.

the bread and the water of life, but every evening,

numbers of the villagers statedly bowed along with him at his family altar. Though more faithful than ever in admonishing, warning, and reproving his people, they loved him as their friend, their counsellor, and their guide.

(To be concluded in our next.)

THOUGHTS ON INFANT SCHOOLS.

BY THE REV. WILLIAM MUIR, D.D., Minister of St. Stephen's Parish, Edinburgh. SOME of the mere accompaniments of the plan of Infant Schools have exposed the system to misrepresentation, and raised the feeling of contempt against it. For example, to gain the attention of children, from the age of three years to five, their instructor is obliged to have recourse to methods that are seemingly uscless and frivolous. Certain things are said and done, and certain evolutions are gone through by the little scholars, which, viewed in themselves, are no doubt exceedingly trifling. Separated from their design, it cannot be wondered at that the spectator of them utters the contemptuous opinion of the system which gives a place to them; and it is expected that when he speaks of the infant pupils rising and sitting down at some fanciful signal, moving from their place in one order of marching, and returning to it in another; alternately lifting and lowering their hands, and saying this merry rhyme and chanting that it is expected that he will represent the whole as being very foolish, and infer that the system is unworthy of the time and expense employed on it.

"The external effects of a general concern about religion, have appeared in the behaviour even of those who do not seem to have experienced a change of heart. While the younger people attended a Sabbath School, those who were grown up used to spend the evening of that day in sauntering about the fields and woods in gossiping parties, or visiting their acquaintance at a distance, without improving their time by any profitable exercise. Now there is hardly a lounger to be seen, nor any person walking abroad, except going to some house or meeting, where he may hear the Scriptures read. Swearing, profane talking, foolish and indecent jesting, have in a great measure ceased. At late wakes, and end of the scheme. It is only an accompaniment where people assemble to watch by the body of a de- yet a most necessary one. It quickens and keeps up ceased neighbour, the whole night used to be spent in the attention of the scholars; it supplies, too, a certain childish, noisy sports and pastimes. Even the apart-degree of muscular exercise that is beneficial to health; ment where the corpse lay was the scene of their revelry. This unnatural custom, which is still pretty general over a great part of the Highlands, is almost wholly discontinued in this part of the country. They still assemble on such occasions, but they pass the time

But what is thus censured is not the substance

and since it is done, also, in consequence of an order given by the teacher, and done according to method, it carries on, beneath what wears the aspect merely of childish recreation, the system of salutary discipline.

The most formidable objection urged against the

and, at the same time, desirous to give it, how obvious is it that the circumstances of a poor man's house preclude the very opportunity of her attempting to bestow it, during the hours of the day which may be called the busy and laborious hours. Though we had not drawn away her infants to our school, therefore, during these hours, they could have received no benefit from her affectionate watchfulness, however able and sulicitous to exercise it. Her hands are too full. She is taking her part in providing for the daily bread; she is beset with many cares and annoyances; and is endeavouring to gain her way through perplexities and toils, which, by a want of method, seem often to grow more intricate and burdensome. Nay, in this scene of bustle and trouble, the very children whom she loves, are actually felt, with their importunate clamours for what she may not have to give, or what ought not to be given to them, though she had it,-are actually felt as a grievance for the time; yea, as causes of irritation and fretting to her. And instead of that scene of domestic endearment and instruction, which the objector paints for the purpose of illustrating the impolicy of our scheme of infant tuition, there is literally nothing but what serves to nurse up the children in almost unceasing animosity and brawl. The consequence of this will shew, that the separation between parent and children has actually, in the greater number of cases, ensued, because temporary relief is sought for, by removing the petty assailants on the patience and fully occupied hands of the laborious inmate of the poor man's house. The children are sent, if not driven to the street. Health is there endangered, and morals are there exposed to contamination, while the mother, whose thoughts wander after them still, is vexed between the care of accomplishing her household toils and anxiety for their safety.

whole design of infant school tuition is this, that it interferes with the duties of parents, and serves to weaken, if it does not destroy, the affection which should be fostered between them and their children. Now, in answering this objection, let it be considered that I refer at present to Infant Schools for the children of persons in the laborious or the destitute situations of life. It is for these, I am inclined to think, that the plan of early tuition, conducted out of the parent's house, is required; or, perhaps, I ought to say, it is for these only that such a pian should be provided. There may be many examples of gross ignorance, as to the useful and Christian mode of training children, displayed in those classes of society in which both time and every advantage are given to parents for educating their infant offspring. Want of subordination in these, and utter perverseness, as the consequence of misrule, and the result of folly, or incapacity, may not be rare. But, are we bound to make a provision for remedying an evil which springs from neglect or absence of right principle among those who ought to know better things, and to practise them? Or are we called on to introduce any plan for meeting certain wants in the families in which these wants ought never to have arisen? Surely the strongest law binds on parents the duty of watching, to the extent of their power and means, over their own children in infancy, and of not resigning too soon the care of them to strangers; but of employing, as long as they can, every day in discharging their sacred trust for all the purposes which parental wisdom and affection ought to be exercised in accomplishing. Now, when the system of Infant Schools is objected to, as if it interfered with that sacred trust, the reasoning must be held upon instances where the bountiful arrangements of Providence supply the parents, especially mothers, with opportunity and ample time for training the minds of their offspring previous to their entering Now, that you may feel how unreasonable is the obsuch a School as has hitherto been regarded as the ear-jection to our plan of infant tuition, that would resist liest School. The objection cannot fasten on the system, when the peculiar case, for which I apprehend it is provided, is duly considered. The objector has not duly considered the situation of families that are supported by daily labour; and especially that, with all their labour, still experience the pressure of want. He can never have visited them, nor minutely observed them, nor sympathized with their poverty and cares; otherwise he would perceive how groundless the argument is which he brings against Infant Schools; as if, in such an instance, the establishing of them committed a trespass on parental duty, and weakened the bond of affection, which ought to be strengthened, between parent and child. How does the case really stand?-or, rather, what is it we do by which we may incur the censure of injuring a bond that is so sacred? We are the means, we confess, of removing the children from home during five, or, at most, six bours in the day; but then, these hours (first of all,) form the very time in which the parents are thoroughly Occupied the father at his toils out of doors, and the mother at her portion of toils within. If so, the objector must allow that we have not separated the chil-gious and moral truth repeated, and may themselves redren from their father during these hours; that separation was to be effected though no school of ours had been opened for receiving the children. And though it is still said that the mother should be allowed to take the charge of her own infants, yet, with regard to the mother of a family in the necessitous situation which has been described, it is not possible that the toiling and anxious being can find the opportunity, during the hours of the day to which I refer, for giving her children the full measure of superintendence that is needed for their welfare. Whether she be fit to give the needed superintendence is questionable; or, rather, it would be extraordinary, considering all things, if she could give it. But, even allowing that she were able,

it on account of its separating the children from their parents, consider the nature and the obvious effect of our arrangement. The children, instead of being sent to the street, are sent to the school. Instead of being exposed to the hurtful changes of the weather, they are sheltered in comfort, and they promote their health by the exercise, both of body and mind, in which they are trained. Instead of the hazard of their being tainted by practices which they ought never to know, they receive the very means of moral purifying which God himself has appointed for sanctifying us. Instead of their being confirmed in the wildness of insubordination and disobedience, they are placed under discipline, and are taught submission. And, instead of listening to the language of profaneness, and joining in it, they are brought to hear the words of Scripture, and to unite with their fellows in hymns to the praise of the Saviour.

And what, moreover, follows their return to home after the periodic absence? Their appearing has something of the freshness of a new visit, and they are the more heartily welcomed. Their parents have now leisure to attend to them; they hear the lessons of reli

ceive that benefit, from listening to their children, which shall, in one sense, realize the declaration of the Bible, that "out of the mouths of babes and sucklings God ordaineth praise." It is perceived, also, that the children are more easily managed at home; and surprise and delight have been expressed by the parents, that tempers which they had despaired (through their unskilfulness without doubt) of ever subduing, are at length made pliant and mild. Thus, the good princi ples and habits gained at school, may be transferred whither by no other means they could have found their way; and thus, too, instead of destroying, or even weakening the affection between parent and child, the very means are used of upholding and confirming it.