SIR. AMONG the various evils into which the false liberality of the times betrays men, few perhaps will appear more surprizing to the mind accustomed to judge according to the Scriptures, and the sentiments, (drawn, I am persuaded from the Scriptures) of persons of established reputation in the church of God, both in former ages and in the present, than the practice of many professing Christians, and I fear even of some true Christians, in placing their children under the instruction of Socinian, or otherwise heterodox schoolmasters and school-mistresses. I presume the practice, among persons of any religious thoughtfulness, is confined to the case of dayschools and on that ground, and on the plea that religious instruction forms no part of the system, and that therefore nothing bad is taught, the practice is excused. But oh! what low unworthy views must the Christian parent take-I can hardly help saying, how low must he himself have sunk in the Christian

life-before he can content himself with such a miserable plea as this! The very exclusion-systematic exclusion-of religious instruction, and of the use of the Holy Scriptures, ought sufficiently to brand any school in the Christian's eyes, so as to make him shun it as an outrage upon principle, and a reproach to the Christian name ! But then, further, oh, what a miserable idea is this, of religion, either true religion or false religion, extending its influence only to direct religious instruction! Take such an instructor as the late Joseph Milner of Hull, or Mr. Clark of Chesham Bois, (of whom so interesting a notice occurs in the recently published Memoir of the Rev. T. T. Thomason) and imagine, if you can, any branch of instruction to which, in such men's hands, reli

gion would not extend its influence, and tend to infuse a sacred spirit into the minds of their pupils. History, Geography, Classics, Natural Philosophy, whatever might be the subject, the Christian "leaven would leaven the whole lump." It is true that such teachers as these are rare, and comparatively few parents can secure the advantage of their instructions for their children; but men partakers in some degree of the same principles may be found, and ought to be sought out and encouraged : and the principles, wherever they exist, will produce their effect, though not in an equal measure. And so will opposite principles. The Socinian takes a different view of men and of manners, of actions and of sentiments, of this world and of the next, as well as of God and of Christ, from what the real Christian does: and, if you would not have your child's mind impregnated with a poison too congenial to all its own natural propensities, you will studiously keep it aloof from such contagion.

But it is quite in the early years only of our children,' some will say, that we avail ourselves of such instruction!' Here again is an infatuation at once which is astonishing. Who would not wish to imbue even the earliest years his child with Christian instruction, and to guard him against whatever might counteract it? And has it not passed into a maxim—

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whether, when our child's best interests are at stake, we will make some sacrifice of his temporal advantage to his eternal good, by preferring a teacher of sound principles to one, in other respects, of higher qualifications, but failing in this essential point. And do we refuse the sacrifice? and deliberately "seek first" for our child the world, and not "the kingdom of God and his righteousness?" And can we in this course expect the Divine blessing? But the Socinian teacher is so kind and amiable.' Be it so. It is a pity that Christians should ever be excelled in this way, by men who want Christian But it must be conprinciples. fessed, that sometimes it is so: and men of the class we are referring to, appear to study and avail themselves of this method of recommending themselves and the doctrines they profess. I would not judge them, but rather recommend them to imitation in this respect. At the same time it may be remembered, that men whose views lead them to little internal conflict, and little labour to subdue the heart to "the obedience of faith," may find sometimes more leisure to attend to the outward manners-just as the slight and superficial man who figures in society may be much more attentive to dress and appearance, than a man of far greater depth, and more really valuable qualities.

And then what is likely to be the effect of all this amiableness upon the young person thus trained? These attractive qualities of their teacher render him tenfold more dangerous to them. Their hearts are very probably won to him in the ardour of youth, and their esteem for him increases as they grow up. It is true, their parents tell them his religious principles are not at all to be admitted. But those principles were not so viewed

by the parents as to prevent their selecting him for the teacher of their children! They cannot therefore be so very bad! Perhaps it is only an old prejudice, the remnant of less liberal times, which so con→ demns them!'-Thus the influence of Socinians is established; the way is smoothed to association with them in after life-and to the promotion of their views- perhaps to the avowal of their principles ! And all this through the sin-yes the sin of religious parents!"While men SLEPT, the enemy came and sowed TARES AMONG THE WHEAT, and went his way." The "wheat" may be sown at home, but at school the "tares are sown "AMONG " it.

Sir, in all this, permit me to say, I am not delivering the sentiments of an individual, however experienced, but THE RECORDED JUDGMENT of the most deservedly influential Christian ministers through successive ages. I know not a dissenting voice among such. But alas! it is the fashion of the age, even in the religious world, to pay little regard to such judgments. The off-hand decision of men's own minds-founded often on the most limited knowledgeand inquiring, not-What does the word of God inculcate ? but what seems reasonable to me? decides every thing! But this is a portion of "the haughty spirit that goeth before a fall.” This spurious candour and liberality have very much conduced to lower the standard of principles and morals in society at large, and have induced multitudes to substitute the doctrine of expediency in the room of the divine declarations. Stand ye in the ways and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls.

PRISCUS.

SIR. The observations of your correspondent, L. N. in your number for December 1832, p. 479, upon the importance of rightly quoting Scripture, makes me trouble you with a remark or two upon the serious mischief which I think may arise from the following detached quotation I lately met with, in looking over a little work entitled,

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Jones's Book of Nature.' It seems to be intended for children, leading them to draw spiritual lessons from the objects which surround them. The third lesson given in the book, is, ، On the ships of the sea,' page 5, of the fourteenth edition, published by the Society for Promoting Christian Knowledge.' At the conclusion of it, a collection of texts is given, as suitable to the foregoing instruction, and among others, 1 Pet. iii. 20, 21. Eight souls were saved by water : the like figure. whereunto, even baptism, doth also now save us. Now it appears to me that these words, detached as they are from those that follow, if committed to memory by a child who has not the benefit of an enlightened teacher, or read by some poor illiterate would convey or confirm a very dangerous and unscriptural idea, as leading them to rest their hope of safety upon their baptism. Whereas if the following words had been given, they would have qualified and explained those preceding; for in them we learn that it is "not the putting away of the filth of the flesh, but the answer of a good conscience towards God, by the resurrection of Jesus of Jesus Christ," which I understand to mean, that it is not the outward washing of the flesh which can avail any thing, unless we have that faith in the finished work of Christ, evidenced by his resurrection, which is the work of the Holy Spirit, and by

person,

which our hearts are said to be purified, which spiritual cleansing is illustrated by the action of water upon our bodies-water is the outward sign,' but unless accompanied by the inward and spiritual grace,' it is not that true baptism which alone can profit us. I think the author of the little book in question is rather unguarded in some of his remarks on this subject; for instance in Lesson V. On the fading flower,' is the following sentence: He has given to me in my baptism that best robe, the robe of righteousness, which shall never change, but keep its glory like the sun that fadeth not - Lord, grant that I may keep unspotted the garment thou hast put upon my soul,'&c. It is very true, this language is not stronger than the words of our Church Catechism, ، wherein (in baptism) I was made a member of Christ, &c. and the author of the little book in another part of it, says,

Q. What doth the water of baptism wash away?

A. The stain of sin.

Q. But water cannot do this of itself?

A. No, it is an outward and visible sign of the Spirit of God.

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Still I cannot feel that the passage I before mentioned, is quite unexceptionable, though Mr. Jones in the questions and answers last quoted, and elsewhere in this little publication, shews the difference between the form and the spirit. He says some are not the better, but the worse for their baptism: they forfeit the wedding garment," (page 18.) When we consider what a lamentable error some rest in as to the efficacy of the form, we cannot I think be too careful of the statements we make upon the subject.

S. J. A.

THE Christian alone ought to speak of peace of mind, for he only knows and enjoys it: it is only to his true disciples, namely to such as are not of the world, (even as he is not of the world) that the Saviour has said, Peace I leave with you, my peace I give unto you ; not as the world giveth give I unto you. The world never speaks of peace, but talks of pleasure, of joy, and of happiness; and so far from these words answering to peace, they are altogether different. In a world such as this is, where we know not what the next day or the next hour may bring forth, how can the possession of all its good things be otherwise than accompanied with trouble and disquietude, or anxiety at least? The eternal and unchangeable treasures are the only ones that can be enjoyed in peace.

But it will be said, Is not happiness promised to man by this very thirst of it which dwells within him? Has his Maker given him a want which is never to be satisfied? It is to be satisfied, without doubt, but that cannot be on this earth; this world cannot be the place of our rest, for it is pol

luted. Therefore let us not waste the days of this short life in running after a phantom we never shall catch, and which flies the more rapidly, the more ardently we follow it. The only way to be happy in this world, is to renounce this world as the source of one's happiness.

Poor souls, that travail and are heavy laden, who have so long sighed after freedom and bliss, and who have gained nothing from so many efforts but continued disappointments, believe those who have dragged themselves along this wearisome road where so many briars grow. We too, have long sought from the world a felicity it cannot give; we have felt lonesomeness of heart, an emptiness of life, and an experience of the nothingness of earthly riches. We have suffered like yourselves: why should not you find peace as we have? Why should not you seek it at the hands of Him who has bestowed it on us, who gives it to all that ask, and who is more desirous of bestowing it upon you than you are of obtaining it? M.

*Micah ii. 10.

'Arise, shine forth, thy dawning hour

Of light is come, lo! Salem's tow'r,
With holy radiance streams;

The glory of the Lord is ris'n,

The Sun of righteousness has giv❜n
His never setting beams.

See on the mount the prophet stand,

To heav'n he waves his outstretch'd hand,
Bright his uplifted eye;

Touch'd by a coal of living fire,
The word of God his lips inspire;
His mission is from high.

The people sat in darkness dread,
Its blackest mantle o'er them spread,
The long unbroken night;

No hope, no pray'r, to raise their trust,
When from above the vision burst,
Upon the prophet's sight.

He saw the glorious morning star,
Rolling in brightness from afar ;

He heard from heaven's height,
Glory to God by angels sung,
While through the earth that chorus rung,
To hail the Saviour's light.

If such salvation's dawning gleam,
The radiance of its rising beam,
What will its noontide be?
When in the sanctuary blest,
Jehovah's glorious feet shall rest,
And all his mercy see.

No sun shall pour that radiant noon,
Lost in its brightness, shall the moon

In darkness pass away;

The Lamb shall be its light divine,
The glory of the Lord shall shine,
In everlasting day.

E. N.

MY DEAR FRIEND,-Accept this letter as a token of sincere affection towards you, and as expressing the warm desires of my heart on your behalf. I long for your happiness, and that you may in this affliction find support and comfort. Yet I would fain have you look to the right source for it-you will ever be disappointed if you look to any earthly prospects; there is nothing on earth, that can yield solid peace or composure on a sick-bed-nothing but the work of the Holy Spirit on the heart shewing the need of a Saviour, and leading the soul to rest upon him, can afford any ground of confidence or gleam of peace-every thing else that is worldly will sink then-will become to the soul, what the foundation of sand did to the foolish builder; in the storm of Divine wrath that will burst upon the self-deceived soul in the moment of death, inevitable ruin will follow. Oh, my dear friend, let me affectionately conjure you to be fully alive to the exigency of your present stateit is not a trifling matter to be deceived upon the interests of the whole world are trifling compared with your eternal peace and prospects; the treasures of ten thousand worlds are insufficient to purchase the blessing, the one thing needful" that you now stand in need of. Oh, do not rest upon any sandy foundation, any delusive hope, any refuge of lies, any worldly wisdom, in a matter of such great importance as your everlasting destiny and well-being. Angels would weep over you if tears were allowed in heaven-they would fly to earth on wings of compassion, if permitted, to urge you to come to Jesus, and to expostulate with you on the folly

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and danger of delaying to come to Christ for salvation. But those happy, holy spirits, are only allowed the privilege of rejoicing over the repentance and conversion of sinners. It is the superior honour of the gospel and the friends of it, to whom it is reserved to be the medium of persuading and beseeching souls to come to the Saviour. Oh, I cannot but rejoice on your account, that you are not excluded from this benefit. I cannot but be glad in heart to think, that you are favoured with such visitors as long for your salvation; as pray with and for you; and rejoice in your joy, and feel the tenderest solicitude for your everlasting welfare. Oh, pray for yourself then, dear friend, look to the Saviour who has been urged upon your notice, pray for the Holy Spirit to teach you the need you have of his regenerating influence, and cast yourself as a needy sinner upon the bountiful provision of the gospel, which is able to save to the uttermost, and which is now at this moment as freely offered for your acceptance, as if you were the only sinner for whom it was provided, as if you were the only one that needed a Saviour:

'Now Jesus says, he'll cast out none, That come to him by faith.' Let me hope that you will gratify the best desires of my heart, and those of your soul's best will do more, friends; that you that will attend to the comyou mands and exhortations of the gospel; accept the overtures of made in the Bible; and mercy with all your heart and soul, under a deep sense of your need, helplessness, and guilt, cry,

'Black, I to the fountain fly,
Wash me, Saviour, or I die.'