Church of England only; but finding that the intentions of the founder were that the benefits of the institution should be extended to all persons, without distinction of creed, he proposed and strenuously advocated the plan described in the report, comprehending, as he says, "all the great doctrines of redemption, as held by the five main divisions of the Christian world-the English, the Scotch, the Roman Catholic, the Greek, and the Armenian churches-as our fundamental principles, leaving the minister of each church to supply instructions on the sacraments and matters of discipline to the children of their own communions respectively." The following are extracts from the report, signed by the Committee, and adopted unanimously by the Board, and we may add, republished by the Bishop in his own vindication.

Report, &c. of the Committee appointed to frame a Plan, &c. "I. Your Committee submit, that in order to meet the first rule adopted by the Honourable Governors, the religious instruction of the children must be divided into two parts; the one general, the other particular; the one embracing the fundamental truths of Christianity, as they are held in common by the five great existing divisions of Christendom enumerated in the rule; the other relating to discipline, church government, the sacraments, and other matters on which differences more or less important exist. Your Committee consider that the first part should be taught daily and publicly to all the children by the head master of the school; the second, privately, and on particular days, by the ministers and teachers whom the parents of the respective children may, with the approbation of the Governors, select.

"II. The following are the main truths held in common, on which the public religious instruction should, in your Committee's opinion, proceed.

1. The Being of God; his unity and perfections.

2. The Holy Scriptures of the Old and New Testament, a revelation inspired by the Holy Ghost.

3. The mystery of the adorable Trinity.

4. The Deity, Incarnation, Atonement, and Intercession of our Lord and Saviour Jesus Christ.

5. The fall and corruption of man; his accountableness and guilt.

6. Salvation through grace by the meritorious sacrifice and redemption of Christ.

7. The personality and Deity of the Holy Spirit, and his operations and grace in the sanctification of man.

8. The indispensable obligation of repentance towards God, faith in Christ, and continual prayer for the grace of the Holy Spirit.

9. The moral duties which every Christian is bound to perform towards God, his neighbour, and himself, as they are summed up in the Ten Commandments, and enlarged upon in other parts of the Holy Scriptures; all based on the doctrines above specified, and enforced as their proper fruits.

"III. As to the first of these branches of the religious instruction-the public and general-the Committee recommend that it be chiefly drawn from the Holy Scriptures themselves; such simple instruction being given by the masters and mistresses in a catechetical form as may be adapted to the capacities of the children, on the points which fall within the limits of the public teaching; all matters which belong to the private, or which touch on controversy, being sedulously avoided. "With respect to versions of the Scriptures, your Committee will offer their opinion under a subsequent rule.

"V. The second branch of the religious instruction-the private and particular-will require no regulations from your Committee; it will be merely supplementary; so that what is, in the judgment of the parents and guardians of the respective children, omitted, or insufficiently taught in public, may thus be supplied. In this private teaching the entire Catechisms. of the different churches, and the versions of the Holy Scriptures approved by them, may of course be freely used.

"VII. We come next to the subject of family devotional exercises, and the public worship of Almighty God.

The daily morning and evening family prayers, your Committee suggest, should be read by the Head Master, from a Form of Prayer extracted from different liturgies, which we have prepared, and which accompanies these rules. On these occasions all the children of both sexes, and all the masters and mistresses, with all the Christian members of the household, should attend.

The family devotions should not exceed ten or fifteen minutes altogether in length.

The masters and mistresses are to allow also a few minutes to the children for private prayer, before they retire to bed at night, and when they rise in the morning.

On Sunday mornings, your Committee think all the children should be conducted to their respective churches and chapels, for the worship of the Almighty, in the manner and after the rites approved by their parents.

On Sunday evenings they recommend that the ordinary family devotions be read, with the addition of a suitable sermon, to be approved of by the governors.

The same to be done also on Sunday mornings, when circumstances may prevent the children from going out; with the addition of a Litany extracted from one or more of the Liturgies of different churches.

"VIII. As it respects versions of the Holy Scriptures, your Committee are not aware that the Greek and Armenian churches have any English version of their own. The English and Scotch churches use the authorised English version. It remains only that the case of the church of Rome be considered, which has long possessed an English version of its ownthat of Douay and Rheims: we recommend that, whenever the Roman Catholic children are required to have the Holy Scriptures in their hands, and to learn lessons, or receive direct religious instruction from them, this version be permitted to be employed; the copies being, of course, without notes or indexes which touch on controversy, and the master taking care to range the children in different classes, so that no confusion mav arise by the variations in the readings.

"As this, however, could not be done in family prayer, where all the children of all classes and each sex, as well as the Christian household, are assembled together, we are of opinion that the portions of Holy Scripture, directed to be read as a part of the doctrines, should be taken from the authorised English version: the selection being, of course, subject to the provisions of the foregoing rules.

"Your Committee do not know that they need proceed more into detail. Much will and ought to be left to the head master, if he be a man of piety, talent, discretion, and temper. His suggestions, founded on experience, will be of the greatest value Much will also depend on the number, description, age, and capacities of the children. But your Committee feel a great confidence that by this union of public and religious instruction, on the basis of the great doctrines of redemption held by the universal church, with the private inculcation of what regards church discipline, the sacraments, and other matters of controversy, the practical blessings of a Christian education may be conveyed to the children, without indifference and latitudinarianism on the one hand, or a spirit of debate and proselytism on the other. "DANIEL CALCUTTA.

It is scarcely necessary to add, that this Report is not inserted in this place, on the presumption that it anticipates in all its details the plan which the Committee of Council had prepared. On the contrary, we have already been publicly informed, that on no occasion did the Committee of Council intend that dif ferent versions of the Scriptures should be used in the same apartment in the Model School, but only in separate rooms. We need not more particularly allude to other details upon which the Committee of Council have expressed no opinion; but we have quoted these extracts from this report of the Committee of the Martinière, to show that one of the ablest and most

pious prelates that ever shed the lustre of a comprehensive and highly cultivated mind and of eminent Christian virtues on society and the church, has lent the authority of his name to regulations conceived in the same spirit of Christian charity, as that part of the minute of the Committee of Council of the 11th of April, by which the religious instruction of the children in the Model School was to be regulated. By such means the Bishop of Calcutta believes "the practical blessings of a Christian education may be conveyed to the children without indifference and latitudinarianism on the one hand, or a spirit of debate and proselytism on the other."

This Report may at least serve as a complete answer to the question which the Archbishop of Canterbury asked in the House of Lords, respecting "the meaning of general instruction in Christianity." We refer him to the Bishop of Calcutta's solution of that question.

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"Then as to the minute, Religion to be combined with the whole matter of instruction, and to regulate the entire system of discipline," the Archbishop said, "he was at a loss how this was to be carried into effect." The answer is contained in the Report signed by the Bishop of Calcutta.

On this question, the Bishop of London quoted the opinion of Professor Thiersch respecting the seminary of teachers at Kayerslautern. We solicit our reader's attention to the very passage which the Right Reverend Prelate read to the House of Lords. The Professor, on whom the Bishop passed so just an eulogium, respects the ennobling sentiments of Christian charity which induced the Government, in the circle of the Rhine, to establish a common seminary for teachers. "In the Bavarian circle of the Rhine," he says, "there is but one seminary for teachers. This is too little, both for the number of pupils to be instructed and for the wants of different confessions. It was rightly observed to me at the training seminary of Neuwied by its excellent director, Braun, that an institution of this kind flourishes better the more nearly it approximates to a family circle, and as its object is not so much instruction as education,