and conscience. A religious education is, therefore, a unique thing, having for its object the immortal spirit, and its instrument, the word of God. But almost an equally important question remains yet to be answered: What are those truths, the communicating of which forms a religious education? And the answer is, The essential doctrines of the Gospel, so plainly revealed, that he that runneth may read them. Yet as there is no principle so sacred, no doctrine so holy, that may not be perverted to party ends and selfish purposes, so around these truths, in many cases, has been thrown a covering of error, gilded and polished it may be, but fatal error still; and to communicate even truth in this way, is simply the true way to communicate error.

Our position then is, that, were education more relieved from its present fragmentary and sectional character, and its benevolent abettors combined in practice as in principle,—were it made a neutral question, and a common ground, upon which men of different sentiments in politics and religion could meet and fraternise, such a scene would exhibit, both in idea and reality, a union of the really homogeneous elements of religion and general education. It would be seen, too, how vast a power has lately been evoked for the welfare of man, but how sadly crippled by his own unseemly divisions. Like the streamlets of a country flowing in different channels, and ready to be dried up at the approach of summer, but, when united, rolling along in an irresistible current, irrigating the lands through which it flows, and carrying health and comfort along its course, so would the combined efforts of such a Christian union diffuse the blessings of moral health and happiness over the wide extent of the land.

What is there in life, indeed, that man desires and hopes for, that is not involved in the consideration of

this question? Even wealth and rank, with all their fascinations, unless the possessor of them has been imbued with correct moral and intellectual principles, pall upon the senses, and often only the more speedily accelerate his ruin; whereas to the man of cultivated mind and refined habits, a perennial spring of delights is thus opened up. And a far nobler object of ambition is his who, subduing his own selfish desires and feelings, acts upon the impulse of a diffusive benevolence, in promoting the happiness of a community, than that which prompts the warrior or the statesman to aim at wielding the destinies of an empire. But with longing eyes and ardent aspirations men still struggle on through life grasping at these vain shadows, and overlooking the solid advantages of moral power and usefulness within the reach of every one. And what forms the true happiness and virtuous ambition of an individual, or of a family, is no less that of the whole of society. What pleasure on earth is so great to a reflecting and fond parent, as to see his children growing up around him intelligent and amiable, forming an atmosphere of happiness around his home, and reflecting from their bright faces the joy that gladdens his own heart? In such a scene it is, that he forgets the exhaustion of his frame, or his mental anxieties in adversity, that his wounded spirit finds a balm, and derives new courage for future exertions, and in the innocence of their unpolluted minds and affections, that he obtains bright glimpses of a better world. Yet without the operation of a correct system of guidance and control, the same household might become a focus for the concentration of everything repulsive in humanity.

Now extend an application of the same principles that render home a paradise, to the national family, and what a scene for the contemplation of the philanthropist! Nor

is it a vain chimera, or a Utopian dream, in which educationists indulge, when they anticipate from a realisation of their principles such happy results, as a country living under the influence of a purely moral government. It is but a question of time. The excellence and necessity of such a principle are admitted in point of fact, and it is only individual and imaginary interests that stand in the way of its practical consummation.

The pecuniary and physical advantages of society still hold a preponderance in the consideration of those in power, and while these are adapted to the lower feelings and instincts of humanity, that hold so powerful a sway over the masses, and influence in some degree all ranks, there is still a fearfully indurated surface over the national mind, through which the tender plants of morality and intellect must struggle long ere they attain a pre-eminence. Yet in the struggle they must ultimately prevail; and it is this upheaving of mind above matter, the substitution of intellect for brute force, and kindness for violence, that will alone effect the final renovation of society. Criminal codes may become milder, and the same vindictive process of punishments be diluted into the separate, silent, and solitary systems, but the adamantine mass of corruption and crime will be still undissolved. There must be a superstratum of intelligence and morality formed over the infant mind of the community that shall eventually rise upwards, and, by the warmth of a philanthropic affection, burst asunder the rocky surface of vice, and the iron bands of a physical domination, ere the fruits of virtue appear, to form the last era in the moral geology of the human mind.

Looking at the history of man, as exhibiting a gradual progress to perfection from a state of animalism to

spirituality, I should therefore be disposed to say that the present era is that distinguished by the superiority of pure intellect. So far as history informs us, no nation ever yet attained to such pre-eminence either in point of inventive genius or extent of information. The physical strength of armies has been prostrated before this gigantic power; the waves of the ocean rendered harmless and made the highway of nations; the violence of storm and tempest turned aside; the everlasting mountains levelled and thrown into the sea; men hurry over the surface of the earth with a rapidity rivalling the denizens of air, and equal to the lightning's speed the very thoughts and emotions of the mind can traverse space and awaken kindred thoughts in distant minds. To say, therefore, that the happiness of mankind is not infinitely increased by this subjugation of matter to mind, and the infusion of a universal spirit into inanimate nature would be obviously erroneous. But, humiliating as the statement may be, truth compels the admission, that it is a happiness resulting more from its own inherent and inseparable connexion with these improvements, than from any benevolent intention in the originators of them.

To every physical law of nature there is some latent moral benefit attached, and by the discovery and application of the former the latter is necessarily evolved. The projectors of a railway advocate the claims of a certain district in which they have a pecuniary and commercial interest, and if they are men of influence the line is formed, and thousands of other individuals are collaterally benefited. Yet who would say that such men were the moral benefactors of their neighbourhood? Does a shareholder invest his capital in any scheme that merely promises an advantage to a community, without

first considering the dividends likely to accrue to himself from the speculation? It may as well be asserted, that when Napoleon promised to liberate the Poles from Russian tyranny, their freedom was his ultimate design. Had he done so, however, they would have been benefited; but in freeing them he merely contemplated the advancement of his own ambitious ends, and he would have deserved no gratitude at their hands even had he given them liberty. The patriot, too, spending his wealth and exhausting his energies in schemes that issue in the substantial good of his country, has too often within his heart of hearts a feeling, that he may even delude himself into believing an honourable ambition, but when analysed by the test of motives, will be found only a preference of the world's applause to a more sordid selfishness. And how much miscalled charity is there in the world! Men die and found institutions for relieving the distressed, and their names get embalmed in the memories of their countrymen as the benefactors of their species; but, viewed in the calm light of reason, they may merit no such honourable recollection. The neediest beggar soliciting an alms from the same individuals, when alive, might have failed to move their sympathies to the extent of a sixpence if the world saw not the deed.

Sorry, too, must every philanthropist be to depreciate the vast efforts made for the Christianisation of the heathen, yet it is somewhat difficult to look upon those vast assemblages annually held in Exeter Hall, and listen to many of the speeches addressed there, more to the feelings than the understandings of an audience, without questioning at least much of the moral and practical utility of such exertions. It may be uncharitable to add that, in many of the speakers, the mere glory of being listened to and applauded by thousands, and read by