MR. BLUNT'S WORKS.

THE VERACITY of the BIBLE, argued from undesigned Coincidences to be found in it, when compared in its several parts.

By the Rev. J. J. BLUNT.

I. VERACITY of the FIVE BOOKS of MOSES. Edition. Post 8vo. 5s. 6d.

New

II. VERACITY of the OLD TESTAMENT, from the conclusion of the Pentateuch to the opening of the Prophets. Post 8vo., 6s. 6d. ; being the Hulsean Lectures for the year 1831.

III. VERACITY of the GOSPEL and ACTS. Edition. Post 8vo. 5s. 6d.

Second

IV. PRINCIPLES for the PROPER UNDERSTANDING of the MOSAIC WRITINGS STATED and APPLIED. Together with an incidental Argument for the Truth of the RESURRECTION OF OUR LORD; being the Hulsean Lectures for 1832. Post 8vo., 6s. 6d.

JOHN MURRAY, Albemarle-street.

A SERMON,

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2 TIMOTHY iii. 15.

From a child thou hast known the Holy Scriptures, which are able to make thee wise unto salvation, through faith which is in Christ Jesus.

We live at a period in which the question of the education of the people has taken a very leading place amongst the many momentous questions that have been stirred: and it is not improbable, that much as public attention has been directed to it already, the day is not distant when still greater vigilance with respect to it will have to be exercised. It may not therefore be a word out of season, on an occasion like the present, to advert to a cause for apprehension which the signs of the times suggest; that forewarning us they may forearm us.

As to the general proposition, whether it be desirable or no, that the labouring classes should receive instruction, I imagine there is no need for me to say a syllable; that is set at rest by the event. The education of the people will on now

at any rate; and speculations which might be allowable a few years ago, touching the effects upon society it might occasion-the conceit it might engender-the discontent it might spread amongst those whose chief riches after all must be the sweat of their brow-the evil eye' with which it might lead them to regard their superiors in station-the visions it might call up to disturb the poor man's sober system of lifethese and the like, are arguments now out of date; and our business must be to direct the stream of knowledge, which will flow, in spite of all, to good; and not endeavour to obstruct it by any jealous resistance. And for good, it doubtless will flow, if we do but make religion the basis of national education-the Bible, the book. This scheme of instruction let us forward fearlessly and fervently—as I trust we shall do within our own province to-day-but let us beware how we be persuaded, for that is the danger to which I look, to substitute secular knowledge, as the refining principle of the country, for the wisdom which is from above; or compendiums of political economy, for the word of God.

I shall endeavour, therefore, in this sermon, to show, first, that secular education will not stand in the stead of religious-that the virtue will not go out of it to improve society, or minister to the wants of man, which many persons in these days seem to suppose; and then, that if religious education you must have, it must be communicated after some specific form.

1. Now, in the first place; religious education is superior in its efficacy to the other, because it is founded upon the true principles of our nature. We are born in sin; and whatever controversy there may be as to the degree of our natural corruption, no man, I am sure, can search his own heart honestly, and remember himself from his tenderest years, without feeling convinced that very great it is that the language of our liturgy is only the language of our self-experience, when it says, there is no health in us.' But religious education presumes such corruption. Its very object and end is to qualify it. It has no purpose so resolutely before it. The intellectual advancement of the party is properly made subordinate to it; yet though subordinate, is not overlooked; for whatever principle serves to kill the lusts of the heart, serves to open the eyes of the understanding too. Such is our nature. But secular education does not take this corruption into account-does not aim at it—does not shape its plans with a view to it—and certainly has in itself very little, if any power to counteract it. The fair method of putting this to the proof is, to consider what secular education did for mankind, when left to work its way single-handed, before the Gospel appeared; for in Christian times, and Christian countries, it borrows much from revelation, without acknowledging, or even knowing the debt.

"We have more understanding than all our teachers," may we even venture to say with the