self into your pursuits. If you possess a talent for these, | they will prove so attractive to you, that you will become attached to them for their own sake. An excessive fondness for abstruse meditations, a habit of indulging them for their own sake will be as a worm at the root of our communion with God. A lamentable declension from his ways will be the probable consequence. By insensible degrees, the thoughts of our literary pursuits will begin to mingle with our serious meditations. Thus the hour of study will break in upon the hour of prayer, and perhaps, in time, may totally interrupt or supersede it. Who can tell the train of evils which will follow? When prayer is omitted, study is unsanctified. Every selfish motive has free permission to enter; and with what impertinent excuses do we entertain conscience all the time? I am just now so occupied, I am scarcely in a frame for prayer. When I have followed out these investigations to some satisfactory conclusion-when I have considered this point a little more fully-when I have conquered this difficulty, or corrected that mistake, then my mind will be in a placid, uninterrupted frame; then shall be my hour of prayer. I shall then betake myself to my spiritual duties with tranquillity and delight, whereas now they will be a weariness or formality.' Thus the hour of prayer is put off to a "more convenient season." contemplations detain us longer than we anticipated. Midnight surprises us at our labours; and, at last, the lateness of the hour warns us to repose, before we have found time to pray. A sense of languor and drowsiness either quite prevents our devotions, or compels us to insult God with a prayer from which the heart is absent. We retire to rest with the painful feeling that we have lost a day. Every Christian must be sensible he cannot rob God of his portion of the day, without robbing himself of the whole. Still the deceitfulness of sin will follow us, with a lying consolation: It is but one day; to-morrow I will awake refeshed, and my first thoughts shall be with God.' Let us not silence conscience with this deceitful plea. If I am not greatly mistaken, this one day is the forerunner of many more. One foot has begun to slide, our steps to decline. The sin to which we have yielded to-day, will revisit us to-morrow with more urgent solicitations. To make no more than one deviation from the straight path is infinitely more difficult than to make none at all. "The backslider Our in heart shall be filled with his own ways." Perhaps the very circumstance of having a religious motive for study, may then be used by us as a cloak to hide defection: All my pursuits are designed to fit for engaging in God's service. My present diligence will one day be turned to account in the cause of religion-it cannot therefore be wholly misplaced.' Thus, in our plenitude of self-indulgence, we can talk about our zeal for the Lord of hosts. "Hath the Lord as great delight in" our worthiest pursuits, "as in obeying the voice of the Lord?" We are told, "to obey is better than sacrifice, and to hearken than the fat of rams." Our poor worthless attempts in the cause of our Redeemer can be of no value, but as they are accepted by God through his intercession. How foolish, then, to imagine we can succeed, while we neglect thus offering them to God in frequent and faithful prayer? If we will work in our own strength, we must expect to be left to such success as our own strength is able to insure. Are you even yielding in any way to this self-indulgent temper? Let me recommend a temporary cessation, if possible, from the employment that has ensnared you. A month, a week, in some cases a day, reserved from your too fondly cherished occupations, and devoted to earnest prayer for future preservation and direction, may enable you to resume them without danger. But, as you value your peace and spirituality of mind, beware of returning to them till you experience so much sweetness in heavenly things as to make the very best of earthly things appear trifling and insipid in compa. rison.-M. J. GRAHAM. (Memoir.) Christianity opposed to Selfishness.-In proportion to the other holy exercises of those that feared God and were truly devoted to him, there is little account given us of doubts, and fears, and troubled thoughts concern. ing their own interest in God in the sacred writings, and especially in the New Testament of our Lord; an argument that those that were sincerely religious were most taken up about the interest of God and Christ in the world, rejoicing either in the observation of its growth and increase, or in the hope and confidence that it shall grow; and that they were much less concerned about their own interest, yea, and that this course did thrive best with them. While they were most intent upon the affairs of their common Lord, their own were well enough provided for.-HOWE. The Reflections of an Old Disciple. I have now been a pilgrim on the way to Zion for some sixty years, and have witnessed with delight the establishment of Missionary, Bible, and other Societies, for the conver sion of the world to God; but have had abundant cause to mourn that so many professing Christians should ap parently take so little interest in those glorious institutions. Now, Sir, it appears to me that it is the bounden duty of all Christian parents who feel alive on this subject, early to imbue the minds of their children with a missionary spirit; and train them also to habits of cheerful self-denial. I would also have preachers of the Gopel to give such topics as these more prominency in their discourses. I have reason to bless God that thus my Not only was my youthparents acted towards me. ful mind richly stored with the truths of the Gospel,not only was I taught, both by precept and example, to keep holy the Sabbath and reverence the sanctuary, -with no less urgency was I pressed "not to live unto myself, but unto Him who died for me;" and, by the blessing of God on their instructions, and in answer to their prayers, I soon began to prize a halfpenny or a penny more highly, because I could consecrate it to God, and assist in sending to young heathens the bread of life, than other children did, who knew no other use of such trifles besides pampering their appetites and strengthening the bonds of their iniquity. My parents were in humble circumstances, and yet the sum raised by me in this way during the year was often consider able; and I feel convinced, if Christian parents would but adopt my suggestion,-particularly those in affluent circumstances,-the offering their children would in this way be able to present would often shame their the saving there would be in the doctor's bills; as one own annual contributions. Besides, let them consider half, at least, of childish complaints are brought on by the foolish way in which too many spend their pocketmoney.-(Original.) REVIVAL OF RELIGION ON THE CONTINENT OF EUROPE. THE following account by Mr Haldane of his labours in the cause of Chrsst, in France and Switzerland, will be read with interest. For many years I had cherished the idea of going to France, with the view of doing something to promote the knowledge of the Gospel in a country in which I had been three times before as a traveller. Accordingly when the return of peace rendered my design practicable, I went to the continent. Being, however, un acquainted with a single individual there, and therefore unable to arrange any particular plan of action, I feared that my object might prove abortive; and, in conse quence, when asked, before I left Scotland, how long I expected to be absent? I replied, "Possibly only six weeks." The Lord, however, was pleased to open a wide and effectual door, leading me in a way that I knew not, and my residence abroad continued about three years. On arriving at Paris, involved, as it appeared, in Egyptian darkness, I soon perceived that I had no means of furthering the object of my journey in that great metropolis. Unexpectedly, however, I met with Mr Hillhouse, a gentleman from America, of whom I had not before heard. He had landed at Bourdeaux, and travelling through the south of France, had gone to Geneva, and thence to Paris. Having passed through Montauban, where the French Theological Protestant Faculty was founded by Napoleon, he had there, and in other places, inquired respecting the Protestant ministers; and he communicated to me all his information on the subject. He told me, that at Geneva there were only two individuals to whom I could have access; the one, a pastor in advanced years; the other, not a pastor, but what is termed a minister; and that nearly the whole of the other pastors were Arians or Socinians. Finding no opening at Paris, I immediately set out for Geneva, hoping that something might be done through the two individuals referred to by Mr Hillhouse. On my arrival I called on the pastor alluded to, (the late M. Moulinié,) and conversed with him on the Gospel. He was very kind, but appearing to acquiesce in all that I advanced, discussion on any point was out of the question, and no progress was made. Being, therefore, unable to discover means of usefulness at Geneva, and finding, on inquiry, that the young man also spoken of by Mr Hillhouse, had some time before removed to Berne, I repaired to that city, where I found he had been ordained a pastor. He was not an Arian or Socinian, but although very ignorant respecting the Gospel, he was willing to inquire and hear concerning the great truths which it reveals. I remained in Berne about eight days, during which he came to me every morning at ten o'clock, and continued till ten at night,-in fact, as late as it was possible for him, the gates of the city, beyond which he lodged, being shut at that hour. During the whole day I endeavoured to set before him, as far as I was enabled, every thing relating to the Gospel; and have good reason to believe that the word spoken was accompanied with the blessing of the Lord. I was afterwards informed, that subsequently to my departure he conversed with his colleague, the other pastor of the church, on the subject of our discussions, and that, in considering what had been advanced, they arrived at the conclusion that it must be the true doctrine of salvation. | I hesitated whether I should return to Geneva, but at last resolved to do so, having heard of two Prussian clergymen, who had recently been in England, and were passing through that town, with whom it was supposed I might have an opportunity of conversing on the Gospel, and also of a pastor at a little distance in the country, who, my new acquaintance at Berne informed me, would listen to my statements, but would "draw himself up and not answer a word." To Geneva I accordingly returned. With the Prussian clergymen I found no satisfaction in conversing; and although I subsequently did not experience the reserve I anticipated in the pastor just referred to, yet I had not the gratification of meeting him till after the lapse of some time. I, however, again visited M. Moulinie, with whom I had before conversed, who, as formerly, was very kind, but with whom I could make no progress. From all I could learn from him, Geneva was involved in the most deplorable darkness. It was, as Mr Burgess observes, an unbroken field of labour," with a "fallen Church." Calvin, once its chiefest boast and ornament, with his doctrines and works, had been set aside and forgotten, while the pastors and professors were in general Arians or Socinians. Some exceptions among them there were, including M. Moulinie, who held the divinity of our Lord Jesus, and I believe loved and served him according to their light; but that light was so obscure-they were on the whole so ignorant, so incapable of rightly dividing the word of truth, that their preaching was without fruit. They preached neither law nor Gospel fully, and their doctrine did not seem to affect the consciences of their hearers. A small prayer-meeting had for some time been held, in consequence, I believe, of a visit of Madame Krudner to Geneva; and by one belonging to it I was told, that sensible of their want of knowledge, they had prayed that an instructor should be sent to them, and that their prayer, they now believed, was answered. Being unable to meet with any other person with whom I might converse on the Gospel, I resolved to quit Geneva without delay and proceed to Montauban. The Lord, however, is often pleased to overrule our purposes by occurrences which in themselves appear trifling, and thus to bring about results that could not have been anticipated. M. Moulinié had politely offered to conduct Mrs Haldane to see the model of the mountains, a little way out of town, and with this object he promised to call on us the following day. In the morning, however, we received a note from him, saying, that having suffered from a severe headache during the night, he was himself unable to come, but had sent a young man, a student of divinity, who would be our conductor. On this providential circumstance depended my continuance at Geneva, which I had been on the point of leaving. With this student I immediately entered into conversation respecting the Gospel, of which I found him profoundly ignorant, although in a state of mind that showed he was willing to receive informa tion. He returned with me to the inn, and remained till late at night. Next morning he came with another student, equally in darkness with himself. I questioned them respecting their personal hope of salvation, and the foundation of that hope. Had they been trained in the schools of Socrates or Plato, and enjoyed no other means of instruction, they could scarcely have been more ignorant of the doctrines of the Gospel. They had, in fact, learned much more of the opinions of the heathen philosophers, than of the doctrines of the Saviour and his apostles. To the Bible and its contents their studies had never been directed. After some conversation they became convinced of their ignorance of the Scriptures, and of the way of salvation, and exceedingly desirous of information. I therefore postponed my intended departure from Geneva. | The two students with whom I first conversed brought six others in the same state of mind with themselves, with whom I had many and long conversations. Their visits became so frequent, and at such different hours, that I proposed they should all come together, and it was arranged that they should do so three times a-week, from six to eight o'clock in the evening. This gave me time to converse with others, who, from the report of the students, began to visit me, as well as leisure to prepare which might be profitable for their instruction. I took the Epistle to the Romans as my subject; and this portion of Scripture I continued to expound to them during the winter, and to dilate on the great doctrines which it unfolds. After having proceeded in this manner about a fortnight with these eight students, I was earnestly solicited, in the name of the other students, to begin anew, in which case I was assured that the rest of them would attend. I accordingly complied with this request, and during the whole of the winter of 1816-17, and until the termination of their studies in the following summer, almost all the students in theology regularly attended. And God was graciously pleased to accompany his own Word with power. In addition to the general knowledge which all of them acquired, a goodly num. ber soon appeared to be turned to the Lord. Some of them have now finished their course with joy, and, like MM. Rieu, Gonthier, and Henri Pyt, have left behind them the blessed assurance that they are now in the presence of God and the Lamb; while others have, in like manner, evidenced the reality of the work of grace by the stedfastness of their faith, and the abundance of their ministrations. framing the "Regimens" of May 3d, 1817, consisting of certain articles which every student was ordered to sign before he should be " consecrated," and which were intended to exclude from the pulpits of Geneva the doctrines which they so violently opposed, and par ticularly the doctrines of the Godhead of the Saviour, of original sin of grace and effectual calling-and of predestination. In spite of all their endeavours, the light was diffused to a very remarkable degree in Ge neva, which, through the ministration of these Socinian, Arian, and Arminian teachers, had fallen from the glory which once belonged to it, and instead ef being the centre of illumination to Protestant Europe, had become a synagogue of Satan and a citadel of ig. norance and darkness. Besides those who attended regularly, some who did not wish to appear with the students came at different hours, and in conversing with them at those times, or after finishing the public course at eight o'clock, I was often engaged till near midnight. Others of the inhabitants of Geneva, unconnected with the schools of learning, and of both sexes, occasionally visited me in the afternoon to receive instructions respecting the Gospel. The impression produced at Geneva was, by the blessing of God, so great, that discussions became frequent on the great truths connected with salvation. The pastors and professors in the Faculty heard of the doctrines I was inculcating, and the manner in which I spoke of their false doctrine. They began to preach openly against what I taught, and I as plainly contro-parture of the students, at the termination of their verted what they taught, collecting their arguments, setting them before the students and others to whom I had access, comparing them with Scripture, and labouring to refute their destructive heresies. They insisted that men were born pure, and spoke of the Saviour as the first of created beings, and I opposed and refuted such errors and blasphemies. They taught that the Gospel was useful, but not indispensable to salvation, and adduced the case of Cornelius, as an example of a man accepted of God without the knowledge of the Gospel. I proved that this was an egregious misrepresentation of the fact, and that the history of Cornelius formed no exception to the uniform doctrine of Scripture, that there is no other way of salvation but by faith in the Saviour. It was not then by avoiding controverted subjects, and simply dwelling on truths common to the professing Christians, as some good men have recommended as the proper course to be pursued on the continent, that I laboured to raise up the fallen standard of the Gospel at Geneva. It was, on the contrary, by not shunning to declare the whole counsel of God, so far as I was enabled to do so; it was by dwelling on every doctrine of the Bible, whether it was controverted or not, or however repulsive to the carnal mind, and by confronting and bringing to the test of Scripture every argument levelled at my instructions by both pastors and professors. In this manner matters proceeded at Geneva till the middle of the summer of 1817, the period which terminated the studies of the theological students. The pastors attempted to instigate the Government to banish me from their canton; and when this proved unsuccessful, it was proposed in the "Venerable Company" that I should be cited to appear before them, to answer for the doctrines I was inculcating on the students. On this it was observed by one of them, “ Vous ne gagnerez pas grand' chose par cela!" (You will not gain much by that!) and the matter dropped. At the same time they did all in their power to prevent the attendance of the students. I have since that period conversed in this country with M. Gaussen, and in answer to my inquiry, How it was that the pastors failed in this attempt, he replied, That this was the first blow that had seriously affected them, and although they were anxious to adopt every means in their power to prevent the students from coming to me, yet they found it impossible, because if strong measures had been resorted to as the penalty of disobeying the prohibition, the students had resolved to leave their professors. The pastors, however, did not cease to labour to counteract the effects of the change that had taken place in the minds of so many of the students, and particularly by In my letter to M. Cheneviere, Professor of Theology at Geneva, which I published both in English and in French in the year 1824, which he never attempted to answer, you will find other details connected with the foregoing subjects. But before I conclude, I may notice the course I was led to adopt at the close of the academical session at Geneva in 1817. After the decourse at that period, I resumed my design of going to Montauban, in the south of France, where the Faculty for the education of French Protestants is established, and which is considered the centre of all the French Protestant Churches. Through the kindness of the late excellent M. Bonnard, then Professor of Hebrew, but afterwards Dean, or Principal of the Faculty, I was introduced to such of the French pastors as occasionally visited Montauban, and by his means, and in consequence of the extensive correspondence he maintained with all the pastors in France, I was enabled to obtain much valuable information, as well as general circulation for the books I published there, in every part of the kingdom. From my valued friend, the present President of the Consistory, M. Marzials, to whom I was also under peculiar obligations for the assistance he afforded me among the students and others, I sometime ag received a letter, in which he says, 64 many of our pastors are now proclaiming the Gospel, who, but for your abode among us, would have been preaching Neology." By another letter from him, recently received, dated July 13, 1839, I was informed that every student on finishing his studies, and leaving Montauban, is furnished with a copy of my Evidences, which were translated into French, and of the French Commentary on the Romans, which I prepared and published at that place. The late M. Pictet, of Geneva, whose name is so well known among the savans of Europe, and who had been appointed by Bonaparte one of the Inspectors of the Protestant Churches-who has asserted in one of his publications that "The Methodism," meaning the Christianity, "of England, threatens to conduct the world back to barbarism"-officially visited Montaubm some years after I left it. On that occasion M. Pradel, then Dean of the Faculty, and a man equally opposed to the Gospel as M. Pictet, told him, with tears in his eyes, that," Since the appearance at Montauban of that disastrous meteor, (meteore desastreux) Mr Haldane, all had been poisoned with his doctrine." M. Pradel publicly used the same expressions on another occasion in addressing the students, and thus uninter tionally bore witness to the blessing with which the Lord was pleased to accompany the declaration of his Gospel. Printed and Published by JoHN JOHNSTONE, 2, Hunter Square, Edinburgh; and sold by J. R. MACNAIR & Co., 19, Glassford Street, Glasgow; JAMES NISBET & Co., HAMILTON, ADAMS & Co., and R. GROOMBRIDGE, London; W. CURRY, Junior, & Co., Duba W. M'COMB, Belfast; and by the Booksellers and Local Agents in all the Towns and Parishes of Scotland; and in the principal Towns in England and Ireland. Subscribers will have their copies delivered at their Residences. THE SCOTTISH CHRISTIAN HERALD, CONDUCTED UNDER THE SUPERINTENDENCE OF MINISTERS AND MEMBERS OF THE ESTABLISHED CHURCH. "He which converteth the sinner from the error of his way shall save a soul from death." * It is pleasing to reflect on the progress which the vari- From whence originate the evils that are here to be ous methods of education have made within the last remedied? "The auswer may be condensed in the twenty-five years. We can scarcely name any portion short sentence,-The entire relaxation of all domestic of the community which may not participate in its ad- ties and affections." An extract of the Report of the vantages. The bar of physical infirmity, which ex- Rev. Mr Wichern, Superintendent of "Das Rauhe cluded thousands from the benefit of intellectual, and Haus," will best elucidate this point. "The domestic too often also of moral, improvement, has been sur- circle is the natural sphere for instilling right principles mounted, and the blind, as well as the deaf and dumb, into the human breast; but the depravity of man is are made useful members of society. There remains, daily perverting this kind provision of Providence, and nevertheless, one class of individuals for which no pro- we every day see the bond of domestic life severed by vision is made in our educational institutions,—we al- licentiousness, haggard want, and the absence of religilude to persons who, to use the words of Dr Mayo, ous feeling, till in the end selfishness, which makes "are destitute of the moral faculty, and vicious in their man desire to stand isolated, and unfettered by any tie propensities." The German institutions for reclaiming either civil or moral, becomes the master-passion of the youthful offenders, of which we purpose in this and an- soul. All sympathy disappears, and the only feeling a other article to give a short sketch, appear, as yet, to be parent has in common with his child is the feeling of the only seminaries (if they may be so called) which have, misery. Henceforth, the sole object of life is to render in the formation of their educational system, taken into this misery bearable; and every means becomes allowaccount the wants of the above mentioned class. Drable for the attainment of this object. The domestic Julius, well known by his works on prison discipline, observes, in his recent publication on America, that the houses of refuge which he visited in that country, although very useful and good in some respects, are very far from having attained that degree of perfection to which the reforming houses for youthful offenders have been brought in Germany; and that, in regard to the intimate connection between their destination and the general object of education, they will indeed bear no comparison. It may also tend to bear us out in our assertion respecting the comprehensiveness of the system pursued in these institutions, if we state some of the characteristics of the majority of the youths received into them. They are a race to whom every thing that is holy, respectable, and venerable, is as naught; they are vulgar and licentious, void of moral feeling, and are often, through vice, reduced to moral imbecility. In order to form a just estimate of the system of the reforming institution, it will be necessary to inquire, Pathology of the Human Mind. No. 49. DECEMBER 7, 1839.-11d.] circle is thus turned into a nursery of irreligion, immorality, and ignominious poverty. "Under such circumstances, it is evident that school education must be unavailing. What good can the school do, if the seed sown there be not watered at home? The school is profitable only where the discipline of the family is in accordance with the discipline of the school. Where these two are opposed to one another, education necessarily becomes abortive; for, in proportion as the school shall inculcate right principles, and virtuous conduct, the feeling of the child will rise against the parent, and how detrimental is this to the uncultivated youthful mind!" "The only means which to us appears effective for restoring the rising generation to a healthy physical and moral state, is to separate the children from their parents; like the gardener who, when he sees a tree diseased, cuts off the branches, that the poisonous sap of the old stem may not penetrate into the young shoots, and puts them into a soil prepared to nurture and strengthen them, [SECOND SERIES. VOL. I. and handed him by his sisters. The children often mistrust the sincerity of the reception given them, hut by degrees they see their error, and understand that love does not consist in words or forms, but is active in good works. that they may bring forth good fruit. Hence, our pur- | meal that refreshes him in his new house is prepared pose has been, to place the children under a careful superintendence, where they may reduce to practice what they have learned, so that the word of instruction may, in the mind of the child, be formed into an active principle. To know little, but to practise what we know, is the way to higher knowledge, and to obedience of that Law which originates and ends in love." The reformning institution near Hamburgh, called "Das Rauhe Haus," has been mentioned by Dr Julius, a high authority in these matters, as one of the best conducted institutions of its kind on the Continent; we shall therefore confine ourselves to the examination of its Reports, in this attempt to interest our readers in behalf of these valuable charities. "Das Rauhe Haus" was opened in April 1833; and, from the resolutions passed at the first meeting of its managers, it will be seen that it is in the strictest sense a religious institution: Resolution I. On entering the institution, the youth is to receive the assurance that all his past conduct shall receive the forgiveness of the directors. He is to be placed in the position of a child in a Christian family; and while he is to fulfil the duties of a member of a family, he is also to partake of the liberty and enjoyments of domestic life. The youth is not to feel himself under the control of school discipline, or under the rod of the penitentiary, he is to exert himself according to his abilities, on the principle, "If thou wilt eat thou must work; and if thou wilt get on in the world, profit honestly by every opportunity offered thee." Resolution II. The institution intends to withdraw the child, not merely for a time, but permanently, from the baneful influence of corrupt associates, and to turn its mind to the Gospel by an earnest and affectionate system of Christian discipline; thus leading the child to form its resolutions of a progressive reform in a Christian spirit, in the hope of forgiveness, and not in the dread of punishment. Resolution III.-The institution considers the alleviation of external want only as a means to a moral and religious end. It opens its door to the forsaken prodigal, that he may learn the way to the house of his hea. venly Father, "whose open door invites the helpless and the poor." It spreads the table to the hungry, that he may thank his Father in heaven for his daily bread, and be made meet to occupy a place at the table of his Saviour. It clothes the naked child, that it may draw near to Him who, in his infinite mercy, covers all our sins. Every temporal gift is thus made the vehicle of a spiritual blessing; and every assistance, a guide to the heavenly kingdom. To give our readers some idea of the external appearance of the establishment, we may state the impression which it generally makes upon strangers. They for the most part take it to be a village, inhabited by poor families, who have the charge of young men and boys, to train them to some profession or trade. There are no walls or fences to imprison the young people; Christian love and forbearance being the only chains employed to restrain them. At his entrance into the institution, the youth is presented with a new suit of clothes, and told, "Thy brethren worked this for thee; they loved thee before they knew thee." The first | The liberty accorded to the inmates of the institution has been objected to by superficial observers; however, the various ages and circumstances under which the individuals enter the institution render this plan expedient. More than thirty of the young people had, before entering the institution, been dependent on their own exertions for their daily subsistence; several of them had lived in their own rented houses, and had thus acquired a spirit of independence, which will not be subdued by vigorous means of the law, but may be led into proper channels. Besides, they generally have a taste for a wandering life, which makes them roam about the country hundreds of miles. If these individuals were all at once to find themselves under the discipline of the penitentiary, or under school-like training, the desire to free themselves of their fetters would instantly be kindled in them. Thus many laws have been laid down in the arrangement of the estab lishment, which at first sight may seem startling, For instance, the institution avails itself of the abilities of the inmates, and gives them an opportunity of pursuing their former occupations, either in the house or in the farm; in this way a certain degree of confidence is shown them, and they accomplish their task without any other restraint than that imposed by the general rules of the house. This principle has brought persons into the institution who, while they came merely to try the thing, unconsciously became members of the community. The object of the institution is to assimilate its laws as much as possible to the domestic constitution; and there being something artificial in a family of one hun dred, or even fewer children, the plan has been adopted to place together twelve children under one parental overseer; every little circle is called a family, and takes the name of its overseer. Each family inhabits a sepa rate cottage, or four apartments in one of the larger buildings, thus forming, not one large family, but several families forming one community, whose laws all bear upon the exercise of the social and Christian virtues. The parental overseer has the charge of his children's education, under the direction of the governor; be sleeps in the same place with them, takes his meals with them, and works with them; their whole conduct and conversation are thus open to his investigation: this enables him to acquire a very perfect knowledge of the character and disposition of the several members of his family; and thus a strict superintendence becomes possible, without entailing on the individuals the painful feeling which must always subsist between the person that watches and him who is watched The overseers keep journals, by means of which it tay ascertained, even after the lapse of years, where any member of the institution was on any specified day, or any specified hour, how that member was engaged, and who was his overseer. These men get no salaty. Love to their Saviour leads them to devote themselves to the work of reclaiming poor neglected youths; they are provided with board and lodging, and one suit of clothes; they receive an intellectual and practical edu be |