children is a serious responsibility; and although seldom conducted on such rules as will stand the test of reason, it is not to be entirely shaken off: they choose their early impressions should be correct, their infant conduct at least blameless. And are not one half mankind of the male sex? Are precepts in religion, in morals, only for females? Are we to reverse the theory of the Mohammedans, and though we do not believe it, act as if men had no souls? Is not the example of the father as important to the son, as that of the mother to the daughter? In short, is there any security against the commission of enormities, but an humble and devout dependence on the assistance of that Almighty Power, which alone is able to hold us up against temptation?
Uniformity of taste is no doubt necessary to what we call love, but is not taste acquired? Would our daughters admire a handsome deist, if properly impressed with a horror of his doctrines, sooner than they now would admire a handsome Mohammedan? We would refuse our children to a pious dissenter, to give them to impious members of the establishment: we make the substance less than the shadow.
Our principal characters are possessed of these diversified views of the evils to be averted. Mrs. Wilson considers Christianity an indispensable requisite in the husband to be permitted to her charge, and watches against the possibility of any other than a Christian's gaining the affections of Emily. Lady Chatterton considers the want of an establishment as the unpardonable sin, and directs her energies to prevent this evil; while John Moseley looks upon a free will as the birthright of an Englishman, and is, at the present moment, anxiously alive to prevent the dowager's making him the husband of Grace, the thing of all others he most strenuously desires.
