Again, in what manner is the education of the various classes of our children carried on? Consider the education given to the boys of the aristocracy and upper classes. What chance have these lads of growing into a sense of Christian brotherhood? They are fawned upon from babyhood; initiated at school into the most heathen vices; corrupted by luxury, taught that money can do everything, that rank will be servilely worshipped. How can these poor lads become the large-hearted leaders of a society founded on the Great Master’s teaching of brotherhood? The character of education does not depend only on the more or less wise oversight and arrangements of the schoolmaster, but still more on the constant influences of the life in which the child grows up. Trace the various stages of education downwards, through all classes of the community, to the enormous mass of little boys and girls trained from babyhood into vice and ruffianism, and we see that education is a vital subject of practical Christianity. Consider next the relations of the sexes. This subject is the fundamental question of society, for the element of society is the man, woman, and child, not the individual. How do our laws and customs inculcate manly honour, womanly dignity--in short, Christian life? Carefully studying this subject in its widespread ramifications, it is seen to be the deepest question of human brotherhood--_i.e._, of practical Christianity. When, proceeding from more private to public affairs, we examine the modifications or arrangements of municipal institutions which have arisen in our towns, the examination is not encouraging. It is the heathen, not the Christian, principle which is chiefly exemplified. It is self intensified. The new power created throws off a sense of responsibility to those who create it. No enlarged sense of duty springs from the trust that is thus given to individuals; but petty cabals and bickerings arise, narrow party views are fostered, selfish interests advanced, or a foolish air of authority is assumed. The more high-minded inhabitants shrink from entering into corrupt political contest; centralization increases as municipal control is degraded. Local and general government is too often only a parody of representative institutions. The important question arises, In what way can we who believe that public as well as private life should be guided by a religious spirit attain the end? How can we form associations and delegate necessary authority in such a way as to advance Christian, not heathen, life? In observing the effect of Law upon the education of a nation, we find that its embodiment in government forms a very important branch of practical Christianity.