I can not refrain from recurring to the teachings of Comenius, since they so strongly opposed the methods of education followed by those who, to-day, claim to be his disciples. James H. Blodgett says: “Comenius, anticipating more modern leaders in the philosophy and the art of education, prepared an outline of the Pansophic School about 1650, in which the work of a complete education was divided for seven classes. The general school was to spend the first hour of the morning in hymns, Bible reading, and prayers.”[179] “Class III, the Atrial,” we are told by the same writer, “was to have the inscription, ‘Let no one enter who can not speak.’ In this class the boys should begin to read the Bible.... The history of this class is the famous deeds of the Biblical narrative.” Of Class IV we read: “A special collection of hymns and psalms must be arranged for this class; also an epitome of the New Testament, which should comprise a continuous life of Christ and His apostles, compiled from the four Gospels.... The accessory study is Greek.... It is comparatively easy to learn to read the New Testament [in Greek], and this is the chief utility of the study.” Bible study formed an important feature of the work of Class V, for concerning its work we read: “A Bible Manual, also, called the Gate of the Sanctuary, is to be placed in the pupils’ hands. This is to contain the whole of Scripture history in the words of the Bible, but so digested that it may be read in one year.” Class VII was theological; and the reader will readily note the difference between the course of instruction marked out for it by Comenius, and that suggested by Professor Hoffman for theological students in the twentieth century. “Inscription over the door: ‘Let no one enter who is irreligious.’ ... The class book should be a work dealing with the last stage of wisdom on earth, that is to say, the communion of souls with God. Universal history should be studied, and in particular the history of the church for whose sake the world exists.... The future minister must learn how to address a congregation, and should be taught the laws of sacred oratory.” Let it be remembered that Comenius was a bishop of the Moravian Brethren, a denomination noted for its extensive missionary work, its missions dotting the earth. Their activity in church work can readily be accounted for by their system of education. Any Protestant church which wishes to survive, and desires the spread of its principles, must see that its children are educated spiritually as well as mentally and physically. [Sidenote: Christian education emphasizes practical] We are now brought to consider another very important phase of education,—the relation of mental to physical training. False systems have ever exalted the former to the neglect of the latter. Christ combined the two, and educators from the seventeenth century on have presented correct views on the subject.