The religious instruction given in this institution is _of course_ unsectarian; everything distinctively Episcopalian is denied to Episcopalian children, everything distinctively Baptist is denied to Baptist children, everything distinctively Methodist is denied to Methodist children, everything distinctly Presbyterian is denied to Presbyterian children, and everything distinctly Catholic is denied to Catholic children. Nothing whatever is said tending “to keep children in the faith to which they belonged when they entered the school.” “Q. Does not the system of religious instruction tend to bring the children to that form of religion which gives to each person the private judgment and interpretation of the Scriptures? A. We hope it tends to make them better. Q. Does it not tend to have them choose their own Bible and their own interpretation of it as the source and principle of religion? A. I should hope that it tends to have them accept the Bible. Q. Do you teach them the doctrine of the private interpretation of the Scripture? A. No, sir, not at all. Q. As I understand it, all the religious instruction they get is simply reading from the Bible, and no interpretation. They can interpret it just as they please. A. They can interpret it just as they please. Sometimes one speaker comes, and sometimes another” (page 234, vol. ii.) ... “Q. Now state the afternoon services on Sunday? A. One of the trustees (they all alternate except the mayor) procures a speaker for Sunday afternoon to address the scholars. Q. Of what class are those speakers—of any particular or of all classes? A. Since I have been there, I think every denomination has been represented or been invited to speak? Q. Are they particularly members of churches, or laymen, lawyers, doctors, or anybody who will give a moral address to the children? A. I could not speak with certainty of the professions. We often have clergymen, perhaps oftener than any other class, but not unfrequently men of other professions, and many times those following no profession to speak in connection with others. We often have more than one speaker—sometimes half a dozen. Q. These are business men of the city? A. Yes, sir. Q. Do you have lawyers sometimes? A. I think all professions are represented. Q. Do you have ministers if you can get them? A. Yes, sir.” And yet in this unsectarianism the most direct sectarianism prevailed. “Q. Do you know what version of the Bible is used? A. It is the common English translation. Q. (By the mayor) It is the ordinary Bible, is it not? A. Yes, sir. (By Mr. Gorman) The _Douay_ is the ordinary one. (By Mr.——) We call that an _extraordinary_ one” (page 62, vol. ii.).