present himself, and urge his objections to having the doctrine of God's existence taught in the schools. He might point out a paragraph on natural or revealed theology in one of the school books that offends his conscience; and on the plea that he regularly pays his tax, and thus helps to support the school, he might say that it was unjust to have his child taught what he regards a fundamental error. He contends that he sends his child to school to learn geography, arithmetic, and history; and for the teacher to give to his mind a religious bias in favor of the existence of a God, is a direct infringement upon his religious liberty. The committee, therefore, to be consistent, must expunge from the books every allusion to the divine existence. There must be no prayer offered up in the schoolroom, for this would be a most palpable acknowledgment of the being of a God. There must be nothing sung that has the remotest allusion to the Deity. This latter measure has been adopted in Cincinnati. There all religious songs are suppressed, as well as all religious books excluded. What is this but the beginning of national suicide? We may build up upon

this soil a pagan nation, upon the basis of idolatry or blank atheism. We may build up a papal despotism, upon the foundation of Popes and Cardinals, the Inquisition being the chief corner-stone; but we cannot build up and perpetuate a free Christian republic unless we make the Bible the foundation.

III.

THE QUESTION OF CONSCIENCE.

WE take the ground that, as believers in the Bible, we are under solemn obligations to communicate its truths to the rising generation. We believe that "all Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness.' Being convinced by the authority of miracles, prophecy, and the internal evidences of the truth of the Scriptures, - being fully persuaded by the social, civil, and spiritual advantages that flow from the study of the Bible, that this volume is the word of God; seeing that it enters into the very structure of our government, into our courts, legislation, and the development of that public intelligence and virtue, without which the American republic, as at present constituted, cannot exist, I am bound, as a moral being, ac

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countable to God for my influence, to do all in my power to make known its truths to every human being. I am even bound to send it to the most distant nations, that it may educate the ignorant, enlighten the superstitious, and fit man for the duties of this life and the rewards of the life to Much more am I bound to give it to the children in my own country, where every valuable institution depends for existence upon its circulation and influence. Between the Holy Scriptures, as the supreme authority, and my conscience, I can allow nothing to enter. me the Bible is the higher law in church and state, in all the relations of life. It is the basis of our state as well as the church. Civil freedom has its roots in its laws, in the virtues it inculcates, and can draw its strength and power from no other source. But the Romanist tells me that he is as conscientiously opposed to the Bible as I am in favor of it. His conscience prompts him to exclude from the child's mind the light of God's word, and introduce in its stead the teachings and superstitions of Popery. I ask him upon what his conscience is founded. Has he exercised his own reason and judgment in

matters of religion, or has he avowedly yielded them up to the law of obedience to his superior? Does he not regard the traditions of men, decisions of Councils, and the will of Popes, as higher authority than the word of God? If, then, such a conscience is to be admitted on an equality with one, or with millions, as in our land, enlightened by divine truth, then we must extend the principle still farther, and recognize the authority of the pagan conscience, and every conscience, upon whatever it may be founded. The premise granted, we cannot stop short of this conclusion.

Suppose that in the flood of immigration pouring in upon our shores there should come a company of Hindoos, bringing with them their habits and modes of worship. Suppose that, at stated periods, they practise their religious rites, that seem to us so irreligious and revolting. If expostulated with, the Hindoos reply that they are perfectly conscientious in their acts. Their fathers for ages were in the habit of performing these religious rites, and from their childhood they were taught that these are duties binding upon all Hindoos. Besides, they argue,