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learning for which the clergy are noted is applied by state authority and support directly to the education of the people in morals and religion, as well as to legislation and the administration of public affairs.

Prior to the art of printing, and in the years of its infancy, books were scarce and too costly for com mon people, and learning was limited for most part to church functionaries, and naturally the duty of instruction was allotted to the clerical orders in the church; hence the clergy, representing the culture of the people, and performing the important duties of instructing them in morals and religion, and in other branches of education so far as in use, came to be regarded as a constituent of the state--as the leading estate of a kingdom--the other important estates being represented by the landowners and by the mercantile and manufacturing industries of the realm. Hence that union of interests and powers called church and state, which was not primarily a union of the spiritual and the temporal; but the clergy, whose office and duties pertained to spiritualities, necessarily gave much of their time to instruction in those branches of education needed by the people to insure the well-being of the kingdom in temporal things.

Hence the clergy began to claim rights and powers that do not belong to them, for in reality there can be no union of church and state, in and according to the true idea of each--the church (ecclesia) being an assembly of persons called out from the world to contemplate, and as a church to occupy

themselves about, questions purely moral and religious.

Theoretically there can be no contradiction between the service of the church and of the state, and in practice there need not be, and should not be. The clergyman, in his office as pastor, priest or prophet, serves the church; as a citizen, and with views of duty enlightened and enlarged by his superior literary acquirements--the scriptures inclusive he serves the state. The two functions are entirely distinct, yet harmonize, when rightly apprehended. The two kingdoms--the temporal and the spiritual--do not blend nor coalesce; there is no union of elements. They are parallel forces, and should tend in one direction, and, in a truly natural sense, to one end; for each and both the spiritual and the temporal should flow from one fountainthe true and the right.

81. DISADVANTAGES OF A CHURCH AND STATE UNION.--The chief disadvantages of a Church and State union are:

(1) That this union inculcates a false idea of religion-its nature and office-exalting the formal and the temporal to the loss of the spiritual.

(2) It invests the church and the clergy with powers, dignities and duties that do not pertain to their primal function and essential character as priest, pastor, teacher in the relations of man to the great Creator, Law-giver and Redeemer.

Thus in England, the church is charged with the duty of instruction at large, and in virtue of

this important function and service, it becomes one of the estates of the realm; namely, one of the powers of the government; the high ecclesiastics, the bishops, archbishops being entitled, exofficio, to seats in Parliament-their bishoprics being endowed at government expense with ample

revenues.

(3) It invests the government with powers and duties that do not properly pertain to it. In England the king appoints the bishops to their bishoprics. Henry VIII, by consent of Parliament, assumed the title of "Head of the Church"-a misnomer except in a sense not applicable to the church, but applicable to its clergy in their relation not to the church, but to the state alone; namely, in the sense that the king, in virtue of his office, may have power to appoint or to remove the clergyman, so far as relates to the use of the clergy in state interests, as educators of the people, and as representing in Parliament the educational interests of the realm--thus far the clergy being and constituting one of the estates of the kingdom. In France, "The Estates General" consisted of the nobles, the clergy, the commons-the middle class in towns and the peasantry.

The distinction between service due to the state and service due to the church is clearly made by Jesus when he says:

"Render therefore unto Cæsar the things which are Cæsar's, and unto God the things that are God's." (Matthew 22:31.)

(4) The church and its dignitaries become puffed

up, and claim more than the people and their rulers at first intended.

Thus in England, extensive properties assigned to and possessed by the lords of the soil and the barons, were bestowed upon the church—that church which was recognized as the national church. But the question arises, what form of Christianity should be national, or should be the established church?

The question gives rise to contentions, tumults, fightings, wars, and finally to cruel persecutions for religious opinions, which the party in power hold to be heretical; all which is entirely at variance with the letter and spirit of pure religion, of "the wisdom that is from above, first pure, then peaceable, gentle and easy to be entreated, full of mercy and good fruits." (James 3: 17.)

But tempora mutantur [times changed] and interests change with them; and by a revulsion of feeling consequent upon its usurpations, and its abuses. in doctrine and practice, the church is now stripped of its ill-got wealth, and more too--is deprived of much even that properly belonged to it.

82. PUBLIC EDUCATION, INSTITUTIONAL.-Under the several heads Education as social, ethical, natural and logical, the public function of education has been discussed somewhat, and there is little occasion for its further consideration.

Education begins in the family; the parents have the first right and duty in the education of children

in their early years. In ancient times this was gen

crally the only instruction children received--very meagre-the source being low. Often home education and training is very defective, and of tendency to evil from the ignorance or the moral weakness of parents, as in the case of the high priest Eli, who from indolence and lack of moral courage allowed his sons to fall into evil ways-to the ruin of himself and his house; for we read that-

"When the messenger announced that Israel had fled before the Philistines, and that his two sons Hophni and Phinehas were dead and the ark of God taken, Eli fell from off his seat backward and died, and his daughter in law, Phinehas' wife, named her infant child Ichabod, saying, The glory is departed from Israel, for the ark of God is taken." (I Samuel 12.)

And Ichabod is written in the history of every people when morality and religion is neglected in the education of its youth.

Warlike states like Rome, Sparta, exercised control over their youth, but for martial purposes. They were educated to the arts of war, not of peace; hence their education was physical--a mere training for strength and agility, and in the use of weapons. But from the need of culture and training to secure qualities serviceable to the state and nation in time. of war, there arose the general idea of duty on the part of the state in providing means of education. This is specially true in Christian countries--in sev eral enlightened states of Europe, as well as in the United States of America. Here with us the system of public education takes the place the national

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