yet if it have no connection with our spiritual and eternal interests, it would still be a matter of but secondary importance, and one that concerned the philosopher and the statesman rather than the Christian and the minister. But such is not the case. The truth is, education, as we have defined it, is vitally and inseparably connected with the progress of virtue, and with the prosperity of Christ's kingdom in the world. 66 Ignorance," says an able writer, "is one principal cause of the want of virtue and of the immoralities that abound in the world." Were we to take a survey of the moral world as delineated in the history of nations, or as depicted by modern voyagers and travellers, we should find abundant illustration of the truth of this remark. We should find, in almost every instance, that ignorance of the character of the true God, and false conceptions of the worship and service which he requires, have led not only to the most obscene practices and immoral abominations, but to the perpetration of the most horrid cruelties. We have only to turn our eyes to Hindostan, to Tartary, the petty states of Africa, and to the various groups of islands in the broad Pacific, in order to be convinced of this melancholy truth. The destruction of new-born infants, the burning of living women upon the dead bodies of their husbands, the drowning of aged parents, the offering of human victims in sacrifice, and the torturing to death of prisoners taken in war, are only a few specimens of the consequences of ignorance combined with human depravity. It is likewise to ignorance, chiefly, that the vices of the ancient pagan world are to be attributed. "The Gentiles," says Paul, "having the understanding darkened through the ignorance that is in them, have given themselves over to lasciviousness, to work all manner of uncleanness with greediness." And in another part of his writings he declares, “Because they did not like to retain God in their knowledge, they were given over to a reprobate mind," or a mind void of judgment; and the consequence was, "they were filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness, envy, murder, deceit, malignity."

And if we turn our eyes to the state of society around us, we shall find that the same causes have produced the same effects. Among what class do we find sobriety, temperance, rectitude of conduct, and active beneficence, most frequently to prevail? Is it among ignorant and grovelling minds? Is it not among the wise and intelligent; those who have been properly instructed in their duty, and in the principles of moral action? And who are those that are found most frequently engaged in fighting, brawling, and debauchery, in the commission of theft and other petty crimes, and in rioting in low houses of dissipation? Are they not, for the most part, the rude, the ignorant, and the untutored? those whose instruction has been neglected by their parents or guardians, or whose wayward tempers have led them to turn a deaf ear to the reproofs of wisdom? From all the investigations which of late have been made into the state of immorality and crime, it is found that gross ignorance, and its necessary concomitant grovelling affections, are the general characteristics of those who are engaged in criminal pursuits, and most deeply sunk in vicious indulgence. Now, if it be a fact that ignorance is one principal source of immorality and crime, then it appears a

natural inference, that the general diffusion of knowledge would tend to counteract its influence and operations; for when we remove the cause of any evil we of course prevent its effects.

To illustrate the propriety of this inference, look for a moment at the history of the period which preceded the Reformation. The church was at that time in a most deplorable state: it exhibited all that is debasing in degradation, and all that is revolting in corruption and crime. And do we wonder at the superstition of those times? To see the people transferring the worship of the true God to images and paintings? To see them reposing greater confidence in a pretended chip from the original cross, in a supposed bone of St. Stephen, or the counterfeit filings of St. Paul's chain, than in the vicarious sacrifice of the Lord Jesus Christ? Do the absurdities of the ecclesiastical orders appear revolting when, in numerous instances, we behold them assuming the habit and the practice of mendicants, and spending their time like common beggars in asking for bread from door to door? And in other instances retiring from society which it was their duty to reform, and going by thousands into voluntary exile in some remote desert or mountain; or, like Simeon the Stylite, climbing to the top of some solitary post or pillar, and remaining upon its summit day and night, summer and winter, for years in succession, without once changing their situation; while the deluded multitude flock around them from every direction, and admire and applaud them as the especial ambassadors of Christ? Do we turn pale at the recital of the enormities of the successive Roman pontiffs, now blasphemously assuming the power, not only to forgive sins, but granting license to commit sin of every species, the most horrid not excepted; and again, when the people, unable longer to endure impositions and abuses so gross and Heaven-daring, rise in opposition to the papal power, do we tremble at the inhuman cruelty, the demoniac rage, with which they are persecuted and put to death, by thousands and millions? The whole is explained by the single fact, that "darkness rested upon the earth, and gross darkness upon the people." Even the Bible was withheld from the world. The clergy were shamefully ignorant of its contents, and the laity were scarcely aware of its existence. To read it was a crime, and to teach it to their children was counted worthy of imprisonment. But the revival of letters broke the spell of this cruel enchantment. The light of science, mingling its beams with those of revelation, poured in upon the darkness of ages, and rolled back the dismal clouds of ignorance from a wandering and bewildered world. The self-banished ecclesiastics returned from their wild retreats to the abodes of civilization, and exchanged the idle seclusion of the monk for the active duties of the pastor. The fearful power of the pretended successor of St. Peter was broken; nation after nation escaped from his grasp; the dungeons of the Inquisition were thrown open, and its hellish fagots ceased at length to burn.

But let us consider, in the last place, the advantages which religion, at the present day, derives from the diffusion of knowledge. Who are those that constitute the bone and muscle of the membership in our different churches; who are alike firm in their principles and in their practice; not tossed to and fro and carried about by every wind of doctrine, by the sleight of men and cunning craftiness,

whereby they lie in wait to deceive; but who are steadfast, unmoveable, and always abounding in the work of the Lord; whose enlightened views, consistent walk, and devoted spirit, render them the glory of religion and the terror of infidelity? Who are they? We mean no disparagement to ignorance which arises from necessity, neither do we forget that there is sometimes much grace where there is little light, when we confidently affirm that they are such as have enjoyed and improved early opportunities for the cultivation of their minds and morals. And again, who are they that superintend the benevolent enterprises of the day? Who direct the operations of the Temperance, the Bible, and the Sabbath School associations? Who fill the ranks of the Christian ministry, both at home and in foreign missions? We need not tell you that they are educated men. Such stations may not be occupied by any others. To fill them with ignorant and illiterate men would be to abandon these enterprises. And is this the time to abandon them? Shall we give up the temperance cause while it is yet problematical whether the American people shall finally become the worshippers of the true God, or the votaries of Bacchus? Shall we stay the march of the missionary cause when Providence is smiling upon it and crowning it with unusual success, and when the heathen world appears on the point of yielding to the omnipotency of the gospel of Christ? Shall Protestantism decline and die, at the very moment when popery is summoning all its energies to make a final, fearful, and desperate onset upon our civil and religious institutions? Shall the beacon blaze of knowledge and of revelation cease to emanate from the Christian pulpit and from the Christian press at the critical juncture when infidelity, in high places and in low, in the dram shop and in the senate chamber, is on the alert to darken and misguide the minds of men, to sear the conscience, and to pour contempt and calumny upon the religion of Jesus Christ? But if we would not have these things so; if we would avoid results so greatly to be deprecated; and if we would bring these mighty moral engines to bear with increased power and effect upon the bulwarks of Satan's kingdom, we must see to it that the rising generation be properly educated. We must labour most faithfully and most religiously, to enlighten their minds in such a manner that they shall discern the difference between truth and error; and so to imbue their hearts with the principles of virtue that they shall never be persuaded to overlook the broad distinction between right and wrong, between patriotism and treason, between the excellences of our holy religion and the untold horrors and blasphemies of atheism.

But I cannot sit down without addressing a word, more especially, to the Methodist Church. Brethren, we owe much to education. Methodism was cradled in a college; and the lamp of science has guided her youthful footsteps to her present eminence among the churches of Christendom. For while we acknowledge and honour the usefulness of many of her ministers who make no pretensions to literature, yet all must see that if there be any thing of wisdom in her discipline, any thing sound and Scriptural in her doctrines; if she have stemmed the tide of opposition and weathered the storms of persecution, through which she has been destined to pass, we can

only ascribe it, under God, to the cultivated talents of her venerated founder, and of her other distinguished men.

It is a frequent remark, that the Methodist people are doing well for the interests of education. As a general remark, we believe this is true. As a denomination, we are undoubtedly much more engaged in this cause than we formerly were. But there are many portions of our people to whom, we fear, the observation would not be applicable; many who are not aware of the vast importance of educating the rising generation. They do not see that this cause is identified with the best hopes of the church and of the world. They have yet to learn that education, instead of being a matter of secondary moment, lies, in fact, at the foundation of those other noble enterprises which engross their attention; and that the sure way to be successful in them is to be faithful in this. And, indeed, when we consider that half a million of youth, whom God has committed to our charge, are looking to us for instruction; that our sister churches, who have far surpassed us in zeal and success in this cause, are turning their eyes toward us as though they would say, Come up with us to the help of the Lord against the mighty; and that our common country, in this hour of peril, appeals to us, in the name of all that is sacred and endearing, to do our part toward the diffusion of that virtuous intelligence, that sanctified learning, which is to be her only safeguard; in view of all this, must we not confess that there is by far too much indifference and remissness among us as a denomination? Brethren, let us awake to our duty, and double our diligence. Let us strive to cultivate education in all our borders, that both grace and light may mingle in our character; and that, while we retain all our characteristic zeal, it may be a zeal according to knowledge. In particular, let us cherish and support our literary institutions by our prayers, our influence, and our contributions. If we do so, I see not why we may not expect that the Lord will make them fountains of knowledge and nurseries of piety to our entire connection; and that, from some of them, he will raise up men who shall vie in usefulness with those distinguished divines that have graced the Methodist Church on the other side of the Atlantic-some Wesley, who shall superintend the interests of the church with the prudence of a sage and with the piety of an apostle-some Fletcher, blending eminently in his character the wisdom of the serpent and the harmlessness of the dove-some Clarke, who, outstripping all competition in the extent of his acquirements, shall nevertheless bring all his scientific stores, and all his literary laurels, and lay them, a willing sacrifice, at the Redeemer's feet-some Watson, who, rising in the majesty of his intellectual strength, shall, with one hand, mightily sustain and push forward the missionary cause, while with the other he shall present to the world, in rapid succession, those important works that will reflect immortal honor upon their author, while they constitute the praise and safeguard of Methodism, to the latest generations. Amen.

For the Methodist Magazine and Quarterly Review.

The following article was originally intended for another work. It is not now necessary to state the circumstances which led to a change in its destination. Had it been written with a view to this Magazine, it would have been somewhat modified; but as it is, the author deemed it scarcely needful to make any alteration, since the principles inculcated in it may easily be generalized and applied to all situations.

The design of the author is to show the effect of evangelical piety upon the more cultivated and refined portions of the community, and to answer the objections which are frequently urged against religion, especially among that class of persons. The dialogue form was chosen merely for the facility it affords of giving interest to didactic subjects. It is scarcely needful to inform the reader that the personages and incident are purely imaginary.

ART. III.-HAPPINESS IN A COTTAGE;

OR,

RELIGION SUPERIOR TO THE WORLD.

A Dialogue between the Rev. Henry Villiers, Mrs. Randall, and Mrs. Villiers. Mr. Villiers. Mrs. Randall, I am happy to see you in our lowly dwelling. You see that your sister and I have adopted a very humble style of living; a fact for which, I presume, you were not unprepared. Mrs. Randall. It is true, sir, I am not disappointed in my expecta. tions; but I cannot say that the reality affords me any great pleasure. To see my sister in such a situation, certainly is not very congenial to the wishes of her friends. And then, to think what she might have been! You well know, sir, that she might have shone in the first circles, and have enjoyed all the elegances and refinements that wealth can procure.

Mr. V. You profess, Mrs. Randall, to be a follower of the Saviour. As such you must not only admit the supreme authority of Chriscianity, but that the teachers of this religion are under peculiar obligations to enforce its doctrines by exemplifying its precepts.

Mrs. R. Certainly, sir; but I do not precisely see to what your preamble leads.

Mr. V. Will you then allow me, my dear madam, to inquire whether you think the sentiments you have uttered can be reconciled with this profession? You remember that there are such precepts as these: "Be not conformed to the world." "Mind not high things, but condescend to men of low estate." "Love not the world, nor the things that are in the world." Do you not think it probable that the very objects on which you place so great a value may be included in St. John's classification of sinful pleasures, "the lust of the flesh, the lust of the eye, and the pride of life?"

Mrs. R. But surely, Mr. Villiers, you do not mean that the posses. sion of a competent income is sinful, nor that it is a crime to enjoy the elegances of life, provided it be done with moderation and pious gratitude. I always understood that the sin consisted only in the abuse. Mr. V. I cheerfully admit, madam, that in the mere possession of wealth or its accompaniments there is not absolutely any sin. And yet, when the possession so often leads to the abuse; when riches have so strong a tendency to attach us to the world, to nurture our pride, to