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perings, wherever it could worm itself, with the simplicity of youth. Its aggressions soon became so daring, that Europe drove it from court and college, a hissing and by-word of beguilement and oppression. Strange is it that its treachery is so generally overlooked. Its self-inconsistency surely might be trusted to condemn it. Its boasted poverty has ever contrasted with its mighty wealth, its affected meekness with its aggrandising cupidity, its averred submission with its sovereign independence. But it is not always that power itself perceives the danger. It stoops to be the abject instrument of the Papal superstition. So is the Sorceress seen still sitting on the Beast, (the symbol of tyrannic polity,) with its head and its horns, curbing it to her will. The people succumb also. And she is beheld, therefore, sitting upon many waters, (the emblem of popular, multitudinous, interests,) ruling also their surging violence. Shall there be no end? Resign education to the national governments, and it will not be long ere the banners of every country shall be made to cringe to the Gonfalon of Rome!

The proportion of education in Italy ought to be very great. The luxuriance of the soil, the brightness of the sky, secure abundance and invite recreation. The land is full of classic monuments and archives. The people are intelligent and quick. All have some knowledge, most have some accomplishment, of art. With this fertility, this leisure, this genius, what should they not be ? Look at the elementary schools, and the

numbers in them. Through the Roman States it is 1 in 50: in Lucca 1 in 53: even in Tuscany 1 in 66.

The Jesuit Institute, that ever sleepless power, now struggles to seize the mind of Europe, and to wholly direct it. The expression of an ancient General of that Order may not now be heard : “Sint ut sunt, aut non sint.”* But why? Because the people are not ignorant as they were. These tricksters would reduce them to that state. It is replied, that their Professors are learned and cannot teach ignorance. But their learning, making use of the arts of knowledge, is to suppress enquiry and to sophisticate truth. “Partagez donc," cries the eloquent Quinet, “multipliez donc, le pain de l' ame; c'est une obligation pour la science aussi bien que pour la religion; car, il est certain qu'il y a une science religieuse, et une autre qui ne l'est pas. La premiere distribue, comme l'Evangile, et repand au loin ce qu'elle possedi ; la seconde fait le contraire de l'Evangile. Elle craint de prodiguer, de disperser ses privileges, de communiquer le droit, la vie, la puissance, a un trop grand nombre. Elle éléve les orgueilleux, elle abaisse les humbles. Elle enrichit les riches, elle appauvrit les pauvres. C'est la science impie, et celle dont nous de voulons pas.”+

*“ If men continue as they are, I had rather that they should not exist at all.”

+ Des Jésuites, vi Leçon, de M. Quinet. “Share then, multiply then, the food of the mind; it is as much the duty of learning as it is of religion ; for it is clear that there is one kind of knowledge which is religious, and that there is another which is not. The First resemFar be it from us to invoke vengeance upon these men, so long the curse of earth! We join not in the present cry against them. In some countries we detect a sinister policy, in others a most persecuting outrage, which prompt that cry. But their crimes must have been monstrous to have awakened so many resentments against them. What fountain of confidence have they not poisoned ? What bond of slavery have they not riveted ? What recesses of affection have they not violated ? What schemes of melioration have they not destroyed ? Never can domestic, social, civilized, man be safe while such a vigilance, itself unseen, scowls over all, and such a power, noiseless in its visitation, is every where active.

Their history is that of violent and indignant exile from every civilised land. They were banished from Venice in 1606: from Bohemia in 1618: from Naples and Brabant in 1622: from the Indies in 1623: from Russia in 1676: from Portugal in 1759: from France in 1764: from Spain in 1767: from Rome in 1773. And now France hurls them forth again!

It is not a dim pathway which leads into the glorious future. It is not by a crooked course that we can enter it. The development of national mind may be but bles Christianity in its liberality, seattering wide its treasures; the second runs counter to the spirit of that religion. This latter is afraid of being lavish, of making common its advantages, of extending right, life, and influence, to too great a number. It exalts the proud, and casts down the lowly. It enriches the rich, and impoverishes the poor, It is an impious art, which we will not endure."

the riveting of a prejudice. Whatever isolates people from people is a mischievous partition wall. Our race is a family. We must establish the true community: the family of nations, as well as the family of man. Intercourse must be the soul of all. The road of the world is found. Its ends are made to approximate. And surely it is an ill-chosen period for nations, boasting of their educational establishments, to pervert those very establishments, that they may hoodwink credulity, cement superstition, and exasperate rancour, -seeking, under their mask and by their aid, to paralyse liberty and bind religion in chains.

We turn with humble submission and grateful delight from the institutes of man to the ordinances of God. In the laws of that religion by which He reigned before his ancients gloriously,— a polity and a church, as well as a faith,—there is no enactment which dissolves parental responsibility in the education of offspring; none which transfers it. He spake of the great ancestor of that people the encomium which contained the germ of their government: “For I know him, that he will command his children and his household after him, and they shall keep the way of the law, to do justice and judgment." This was to be the rule of transmission. “Teach them thy sons and thy sons' sons.” “And thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thy house.” “He established a testimony in Jacob, and appointed a law in Israel, which he com

manded our fathers, that they should make them known to their children: that the generation to come might know them, even the children which should be born, who should arise and declare them to their children.” “The father to the children shall make known thy truth.” Not less tender and authoritative is the Christian law: “Ye fathers, bring up your children in the nurture and admonition of the Lord.” “ Children obey your parents in all things; for this is well pleasing unto the Lord.” What spoiler shall come up, and so insult our nature,—what blasphemer shall arise, and so transform our religion, — as to alienate the rights of parentage, and the claims of childhood ? The Herod may not be at hand; the cry of Ramah may not be heard ; but we will not hazard the Innocents.

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