re-applied; but when the youth grows up into the man, and comes in contact with the world, perhaps with the careless and profane, what then? Those arguments which he cannot answer, will he not consider unanswerable? We can but conceive of three alternatives as possible to such a man: either he will become an obscure Loyola (unless his talents and tact make his name notorious); the slave of religious fancies and imaginative excitement; or he will sink into practical infidelity or open scepticism.†

We think it necessary to add, on this point, that the Tractarians have constantly demanded the imaginative food upon which Loyola revelled; and we have devoted some space to the consideration of the question, not so much because Miss Stodart has fallen, perhaps unintentionally, slightly into the error, but to demonstrate that neither as aids to devotion, nor as religious instruction, have these imaginative exercises any warranty of Scripture.

We shall produce but one other instance of inconsistency: "And while speaking on this subject, it is well to remember, though it is rather humiliating to the pride of human intellect, that when we approach the Word of the Most High, the best endowed and most cultivated mind is much on a par with the lowest and most uninstructed. None can penetrate the Spirit without the aid of the Holy Ghost, which is freely offered to all. But, even as regards the letter, the mere outward meaning, there is a greater equality than might at first sight appear. Take the opening chapter of Genesis: In the beginning God created the heavens and the earth. When this text is properly explained to a little child, that child has learned more than the ancient philosophers knew or could teach on the subject of creation, and nearly as much as the highest intellect on earth comprehends." Does not our amiable authoress perceive that she is contradicting herself? "When properly explained;" then some instruction is needed; therefore the uninstructed cannot be on a par with those who have received that instruction. She continues-"We are not denying the importance of cultivation, of education, of intellectual power in the exposition of the Sacred Word; we are only stating the plain fact that that Word contains infinite wisdom, and before infinite wisdom all finite minds must remain fettered and conscious of impotence." Granted. But has not our authoress been guilty of a confusion throughout the passage, which might be cleared by a slight distinction? Is it note videntt hat we must divide mental cultivation into two distinct kinds, both of which are not necessarily found in the same individual? The first consists of secular attainments; the second, in high religious and spiritual

+ Miss Stodart may reply, that she never meant that religious instruction should end with such lessons. We know it. But we stated that we should argue the broad question. We would submit to her, however, that the mind of the pupil will have become unfitted for regular attention; that he will look upon it as a toil, and perhaps lose all religious impressions. It is proper to state that the rest of Miss Stodart's book is of an unexceptionable character.

knowledge. Now, notwithstanding that "before infinite wisdom all finite minds must remain fettered and impotent," yet, as a Christian, thus favoured, can impart knowledge of which the religiously uninstructed can know nothing, so far he stands in the relationship of a teacher, and is not on a par with his pupil. Of course, in this remark we are only speaking of "the letter of Scripture," and its exposition.

Yet, though we have thus divided mental cultivation, it is fit to remember, that when a man of fine education and endowments is filled with faith in his Redeemer, and is zealous for that faith, he is a valuable acquisition to the ranks of the soldiers of Christ. It is his to strip off the pretended learning of the sceptic, and to expose his sophistry to scorn and detestation. He can expound the Scripture, not only with grace and unction, but with that erudition which disentangles perplexed passages, and removes difficulties which perhaps had troubled the less educated believer. It is, indeed, pre-eminently his to lead the poor into the right way; to instruct the ignorant, and illumine the darkened with the light of the Word. Still, even as the most unlearned must he approach the Bible with deep humility of heart and soul; he must equally pray earnestly for that grace which can alone enable him to pierce through the letter into the spirit; he must equally entreat a blessing on his studies, that they may tend to edification; he must equally receive the Bible as his unquestionable authority, and indubitable rule of faith. And such a body of men, (would that the concealed heresy of a minority did not forbid us to say the whole,) answering our description, are the majority of the clergy of the Church of England. Highly educated-a learned class-they are yet zealous ; faithfully devoted to duties which must often be performed amidst much distress, both of body and of mind. We are aware that in some quarters it may be asked, If you give thus much importance to learning, what do you assert of the poor man who knows his Bible and knows nothing else? Do you mean to infer that he can adduce no reason for his faith and his hope, for lack of it? O, no; the poor man hath evidence which worlds cannot invalidate; he can say, "I know that these things are true; my conscience, enlightened by Divine Grace, hath testified to me, and that voice cannot lie." Moreover, if he have indeed studied the Scripture closely, he will find numberless reasons why he should believe; from the repository of our faith may be drawn its most unimpeachable defences. There is no sincere Christian but can show triumphant cause that he should have faith in his Saviour, his God, and his Bible; while, far be it from us to lessen his privileges. From men of mean station our Lord selected his Apostles; and, though these were inspired with extraordinary powers, that they might effect the great work on which they were sent, yet still will the Holy Spirit make the poor man partaker of His help and His strength, that he may grow wise unto salvation.

Of the second book whose title is quoted at the foot of page 725, we can give unqualified praise. It is what it purports to be a companion to the Sunday-school teacher. Its author is a sound Church

man, and has had abundant opportunity of acquiring every information. His work is, accordingly, thoroughly correct in its details, thoroughly practical in its suggestions. We shall, perhaps, refer to this book in future articles; particularly with regard to the section on rewards and punishments. As for corporal punishments, we are only surprised that any professed religious instructor should ever have permitted himself their use. It is not very edifying to behold him, who has just been teaching the Gospel of peace, and mercy, and love, handling the cane or boxing the ears. We certainly think corporal punishment should be banished from Sunday schools.*

In conclusion. To attempt the explanation of our own ideas on Educational Principles, at the conclusion of an article, would be preposterous; and therefore we shall content ourselves with stating some of our firm convictions on the general subject. We hold that all Education should be based on religion; but then the religious teaching should be one, and consistent. None can abominate more than ourselves that system which would allow the jargon of a hundred pseudo creeds to be repeated within the four walls of a school-room; we can conceive of nothing more mischievous, of nothing more absurd. While the Church of England continues an Established Church, to her of right belongs the religious instruction of the people; for this she has received endowment, for this she has been associated with the State. Yet certain parties have endeavoured to deprive the Church of England of that due superintendence to which she is rightfully entitled, over any comprehensive system of National Education which may be adopted, and claimed to have part in the religious instruction, so far as children of parents of their own communion might be concerned. We cannot conceive a system more fatal to the interests of religion. When he should hear so many contradictory doctrines, all taught as true and the Truth, would not the intelligent scholar begin to think either that religion is a mass of contradictions, or so dark and unintelligible that it cannot be understood? He could scarcely refrain from doubting that religion whose professors, all coming before him with almost equal authority, should be so much at variance.

The obvious disadvantages which attached to this plan, suggested another-namely, that the Education given should be wholly secular. Such a system would be worse than the preceding; for that seems to acknowledge the propriety of some religious instruction being imparted to the pupil, while the other seems to infer that an individual can safely pass through this world to the next without his mind being impressed with any Christian truth. It has been said, "There is Sunday; take him then, and teach him as you like." Yes; we should teach him then, to have our teaching forgotten in the exciting studies and ardent emulations of the week. "Oh, well! when a pupil arrives

*We have no intention, by the praise we have bestowed on this work, to pledge ourselves on the general question involved. Sunday schools, their advantages and defects, we must reserve for future consideration.

at years of discretion, he will be qualified to choose his religion." Choose his religion! As if a religion were to be chosen like a trade or profession, or the colour of a new coat; or as if Christianity were many religions, instead of one-as if there were many Christs, instead of one-many redemptions, instead of one-many faiths, instead of one. Such a man, perhaps, will rent a pew in church or chapel; he, perhaps, will attend regularly divine worship; and, though faith comes by hearing and we limit not the grace of the Holy Spirit-yet, how many are the chances that here will be an end of his religion! The system of merely secular Education may turn out the accomplished man of the world, ready to make a fortune by any means within the law; it may turn out the dexterous villain, skilled to set all laws at defiance: but the Christian it crushes, and, developing all the meaner faculties, for the nobler makes no provision.*

We defend, then, the Church of England to the utmost in her claims; but we would have those claims advanced in a liberal spirit, yielding gracefully those minor points which do not affect our integrity or character as a Church. We should conciliate, clear misapprehensions, and, if possible, mitigate angry feelings. We hope bigotry will never intrude into our sanctuary, for that can only work injuriously; while no cause can fail, supported by Christian candour and Christian charity.

We would not, however, have the benefits of Education, as mere Education, exaggerated. Some of its advocates have painted pictures of the joys of mental cultivation, as a solace in trouble and a comfort in adversity, which are not overdrawn merely, but positively false. Knowledge is a good, and after wisdom we are commanded to seek; yet what saith the wise man? "In much wisdom is much grief, and he that increaseth knowledge increaseth sorrow." The truth of this assertion has been cruelly proved during the last century; nor will the diffusion of knowledge by Education be any exception to the general rule. Instead of the dull hardness of ignorance, we shall rear a race of men of susceptible feelings, new sympathies, new hopes, new aspirations; some of which will lead to exquisite pleasure, others to pain and disappointment; and, as these men must earn their bread by the sweat of their brow, they may, equally with others, be overtaken by poverty and distress. We will not ask to which these would cause the most misery-whether to the ignorant man, who sits down in passive despair, or to him who feels his anguish in every nerve, whose eye continually wanders that it may take in the whole of his wretchedness; we shall only remark, that peace is not to be found in any mental endowments, however complete, but only in that lively and fervent faith which teaches us to seek it in Heaven.

*If the Education afforded in ordinary seminaries, although professing to include religion, were not nearly as secular as that above condemned, we should not behold so many secular Christians. But the subject will be considered in future articles.

III. ART AND ANTIQUITY.

SYMBOLISM.

No. III.

THE Twofold Nature of Christ is said to have found an emblem in the two lights over the west door, as well as in the double door itself. (Introd. to Durand, p. lxv.) And of this Symbolism, probably, may be cited, as a remarkable instance, the whole west front of Antwerp Cathedral. Its towers were, or were designed to be, two. Between them is the deep-recessed double-door; its tympanum representing Christ's second advent. Above is the great window, of eight lights indeed, but by the centre mullion divided into two chief arches, these again subdivided into two, which, of course, are of two lights each. The pediment above is filled with a range of double-arch panelling, if we may so call it. The three lower stories of the tower that is, the whole of the square part—have each two windows, each of four lights, arched into two couplets. The top story of the superstructure has windows of two lights; and the only exception to the double arrangement of lights lies in the two stories of the octagon immediately above the square tower. These are triplets, ranging naturally between the double windows of the summit, and the quadruple ones of the tower. Among the decorated windows of two lights catalogued at p. 33 of the "Words to Church Builders," those occupying the west end of the nave are six to one that occupies the east of the chancel, and on the east of the south aisle among the Perpendicular windows are three at the west, none at the east. If this, then, so systematically placed, be a symbol, let it speak to all, each in his own tongue-to the imaginative in the symbol, to the plain man in plain letters. Emblazon each light in stained glass, or in ground and unground glass, with its own text, as thus: "Feed the Church of GOD- -which He purchased with His own blood." (Acts xx. 28.) For it is not a merely speculative doctrine.

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But the double windows are frequently, especially in small country churches, found all along the nave or aisles, and the chancel also. Our English Durandus finds this Symbol in the two light windows, that the " Apostles were sent out to preach two and two." (Chap. i., sec. 25.) We may add, that the fact itself, especially when we think of the pairs of brothers that were among them, was fraught with a Symbolism of the character of our religion, and bears its silent witness against the hermit system. In the church where we are now are six windows in the Perpendicular Clerestory, three north and three south. Their lights are equal to the number of the apostles. The resemblance is less obvious in the early English aisles below, from irregularity of