that they had a system of theology and tables of Scripture
chronology; that biblical biography and geography were regular
studies; that different portions of Scripture occupied different
years; and that, instead of Butler's Analogy and Wayland's Moral
Science, were the Epistles to the Romans and Hebrews studied with
all the accurate analysis and thoroughness bestowed elsewhere upon
the classics. Such teaching would yield good fruit any where, and
the good seed found good ground in Persia.

So much for the instrumentality; but, then, influences are every
where at work to check the growth of the plant of grace, and these
must be overcome. There is danger that missionary education may be
made worse than useless by allowing the sympathies of pupils to
become alienated from the masses around them. Children from heathen
families may be puffed up with an idea of superiority to their own
people. Their taste may be cultivated so as to render disgust with
heathen degradation stronger than the Christian desire to do them
good. A foreign language, foreign dress, and foreign habits may
widen the gulf that separates them from their people, till, what
with an undue exaltation on the one hand and a suspicious jealousy
on the other, usefulness is well nigh impossible. But here such
tendencies have been carefully watched and guarded against. The
pupils have been trained with the view of doing good among their own
people. No line of separation has been drawn in dress or diet,
furniture or household arrangements. While taught to be neat, the
goal kept ever in sight has been, a happy usefulness in their own
homes, the elevation of the mass just as fast as was consistent with
mutual love and sympathy, the people not feeling that their
daughters were denationalized, and they not lifted out of sympathy
with the homes they were to bless. Hence, even in 1844, we find the