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politic to give them a knowledge of the Bible, as the only undeviating rule and standard of truth and right? May not the obliquity of moral vision, which is allowed to exist among a large class of Americans, be in some degree chargeable to those who have the care of their education—who do not place before them, as a part of their instruction, those principles of truth and morality, which, as revealed in Holy Scripture, lay the whole universe under obligations to obedience? History and observation alike show the little influence practically possessed by principles destitute of superior authority, how small the restraint exercised by conscience is, and how far those may wander into error who once desert "Life's polar star, the fear of God." In regretting the exclusion of religious instruction from the common-school system, the difficulties which beset the subject must not be forgotten, the multiplicity of the sects, and the very large number of Roman Catholics. In schools supported by a rate levied indiscriminately on all, to form a course of instruction which could bear the name of a religious one, and yet meet the views of all, and clash with the consciences and prejudices of none, was manifestly impossible. The religious public in the United States has felt that there was no tenable ground between thorough religious instruction and the broadest toleration. Driven by the circumstances of their country to accept the latter course, they have exerted themselves to meet this omission in the public schools by a most comprehensive Sabbath-school system. But only a portion of the children under secular instruction in the week attend these schools; and it must be admitted that to bestow intellectual culture upon the pupils, without