nd dying children in this college. It is said, indeed, that a
poor, dying child can be carried out beyond the walls of the school. He
can be carried out to a hostelry, or hovel, and there receive those
rites of the Christian religion which cannot be performed within those
walls, even in his dying hour! Is not all this shocking? What a
stricture is it upon this whole scheme! What an utter condemnation! A
dying youth cannot receive religious solace within this seminary of
learning!

But, it is asked, what could Mr. Girard have done? He could have done,
as has been done in Lombardy by the Emperor of Austria, as my learned
friend has informed us, where, on a large scale, the principle is
established of teaching the elementary principles of the Christian
religion, of enforcing human duties by divine obligations, and carefully
abstaining in all cases from interfering with sects or the inculcation
of sectarian doctrines. How have they done in the schools of New
England? There, as far as I am acquainted with them, the great elements
of Christian truth are taught in every school. The Scriptures are read,
their authority taught and enforced, their evidences explained, and
prayers usually offered.

The truth is, that those who really value Christianity, and believe in
its importance, not only to the spiritual welfare of man, but to the
safety and prosperity of human society, rejoice that in its revelations
and its teachings there is so much which mounts above controversy, and
stands on universal acknowledgment. While many things about it are
disputed or are dark, they still plainly see its foundation, and its
main pillars; and they behold in it a sacred structure, rising up to the
heavens. They wish its general principles, and all its great truths, to
be spread over the whole earth. But those who do not value Christianity,
nor believe in its importance to society or individuals, cavil about
sects and schisms, and ring monotonous changes upon the shallow and so
often refuted objections founded on alleged variety of discordant creeds
and clashing doctrines. I shall close this part of my argument by
reading extracts from an English writer, one of the most profound
thinkers of the age, a friend of reformation in the government and laws,
John Foster, the friend and associate of Robert Hall. Looking forward to
the abolition of the present dynasties of the Old World, and desirous to
see how the order and welfare of society is to be pres