so long as your conversation is such as becometh the Gospel of Christ, and you in all things adorn the doctrines of God our Saviour, which they zealously and faithfully maintain. Your character and lives, to a very considerable degree, will be the test of their ministry; your Christian virtues, and holy tempers, will be its best commendation. "Ye are our Epistle;-known and read of all men." If you take in good part, their plain and faithful dealing,-if you so hear, that your souls live,-if you hear and believe,-if you hear and obey, this will be to them a richer and more welcome reward, than the most lavish and loud-sounding compliments paid to their talents, their ingenuity, or eloquence, and your consistent deportment, sanctified tempers, active zeal, and generous, laborious efforts to serve and extend the spread of religion, the kingdom of Christ, will justify their ministrations, and prove how faithful, earnest and evangelical they have been.

A people hostile to the truth, enslaved by the spirit of the world, bent on forbidden and sinful indulgences, might shrink in dismay under the searching appeals, the sharp rebukes, the thundering denunciations of a faithful ministry,-like those of old, who are called "a rebellious people, lying children, children that will not hear the law of the Lord; which say to the seers, See not, and to prophets, Prophecy not unto us right things, speak unto us smooth things, prophecy deceits;"-" but, beloved, we are persuaded better things of you, and things that accompany salvation." You would indeed be "sinners against your own souls," and would purchase a short-lived and fatal repose at a very dear rate, should you "turn away your ears from the truth, and after your own lusts heap to yourselves such flattering teachers," and while "they prophesy falsely, should love to have it so." But you will give your ministers credit for that purity of motive, that love to your souls, that realizing apprehension of the judgment-day, and of the account which they must render there, which will not permit them to accept any man's person, neither to give flattering titles unto man. You will not esteem them your enemies because they tell you the truth. You will suffer the word of exhortation from them,-and though their rebukes may sometimes seem severe, and cause you pain, yet in your after-thoughts, and on more mature reflection, they shall find more favour than if they had flattered with the tongue. Wherever there exist mutual affection and mutual confidence between a minister and his church, he will not hesitate, whenever he sees occasion, to speak to them with all the liberty of a friend, whose very wounds are faithful, and to "rebuke them sharply, that they may be sound in the faith," and they will say, "Let the righteous smite me, and it shall be a kindness; and let him reprove me, it shall be an excellent oil which shall not break my head."

REVIEWS AND LITERARY NOTICES.

EDUCATION, the Birthright of Every Human Being, and the only Scriptural Preparation for the Millennium; Exhibiting the Present Imperfect State of Popular Instruction, and the Means of Rendering it Effectual for the Salvation of the Country and the World. By Rev. B. PARSONS. 8vo. 162 pp. JOHN SNOW.

PHILANTHROPISTS rejoice at the impetus, which has latterly been given to the important movement in favour of general education. The measure introduced into the House of Commons, by Sir J. Graham, for the education of factory children, by its sectarian tendency, and oppressive provisions, aroused the indignant opposition of the dissenting part of the community, and also of some of the enlightened members of the state-church. Enquiry was thereby excited as to the educational provision made for the rising generation in this country; and the necessity of adopting energetic and liberal measures to multiply the means of educating the masses of society, has been clearly demonstrated, and is now generally acknowledged.

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To improve the interest thus excited, a premium was offered for the best essay on education-and the writer of the Essay now before us became one of the competitors-but the prize was awarded to the work written by Dr. Hamilton. Mr. Parsons delayed the publication of his work until he had read 'Dr. Hamilton's Eloquent Essay." He was then of opinion-that there is sufficient difference between the facts and arguments contained in the two works to warrant the publication of his own Essay. Besides which Mr. Parsons justly thought that a cheap and comprehensive work on the subject of general education would prove acceptable to many persons of limited incomes.

Mr. Parsons has dedicated his work to "the operatives of both sexes;" and has thus shown, that he respects those whose welfare it is the object of his work to promote. He justly regards them as constituting the most important part of the community-he compassionates their sufferings-deplores the evils which they inflict upon themselves, and those which are unjustly imposed upon them by their oppressors-he also seeks to excite them to acquire knowledge and religion as the only sure means of improving their condition both in time and for eternity.

The work is divided into eight chapters; in each of which a separate branch of the general subject is brought under consideration. The first chapter is introductory, and directs attention to the importance of regarding the intellectual part of man as that which is of the highest value. Those who attach so much importance to the adventitious circumstances of the possession of wealth, and elevation in the scale of civil society will do well to ponder such statements as this chapter contains; of which the following is a specimen *** "There are some things too intrinsically valuable to admit of an increase or diminution of value. Such is the human soul. You may clothe its body in rags, and yet its native dignity is not

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decreased one iota; and you may adorn it with purple and fine linen, may decorate it with gold and pearls, and you add nothing to its essential worth. Weighed in the balances of the sanctuary, the soul of a pauper is as weighty as that of a prince. It is the glory of the soul that its essential value is internal, is born with it, and inseparable from its nature. Whatever deterioration it may endure must be intellectual and moral; and, even in its fallen state, its original worth as an undying spirit becomes more awfully apparent. Ruins are generally estimated from what they once were, and not from what they are now. Man is great in ruin. Distinction in

God's universe is the destiny of every child of Adam. To be great in virtue, or in viciousness, is the lot of every immortal spirit. Even the least and most isolated of sinners that has missed of glory, performed deeds whose influence must be felt through eternity."

The powers of the mind for the acquisition of knowledge, and its freedom to think, act, and pass judgment upon its own operations are discussed in the second chapter. We give the following extract as a specimen of the mental philosophy taught by our author.

"Much is said about motives and principles of actions, and the subject has often been involved in profound mystery, and supposed to be beyond the reach of common minds; but, after all, a man's motives are his thoughts. It is true they are motive or moving thoughts, still they are not the less thoughts because they prompt us to act. The principles of action also are thoughts. Every moral action is originated by the mind, and that which originates an action is a principle of action. Were we to cease to think, we should cease to act, and consequently all our volitions and voluntary movements would cease at the same time.

One of the most important features of these mental operations is their freedom. It is this characteristic which constitutes their morality. The time is nearly gone by for any one to doubt the freedom of the will. In fact the phrase "Free will" is well known to be tautology. Without freedom there can be no will. Parodoxical as it may appear, the mind acts freely even when it seems to act under restraint. The man who prefers death to the abandonment of his principles, acts freely; two evils are presented to him-death, or the renunciation of what he holds dearer than life, and he prefers what he deems to be the less evil of the two. We sometimes say that we acted against our wills, but in every such case we act from choice. Could we have controlled circumstances, we would have acted differently; but as things were, we chose that course of conduct which seemed most advisable, and acted freely in coming to the determination that we did.

This freedom of thought, or will, is the foundation of all responsibility. He who originates an action is its cause, and therefore responsible. Now we either act from ourselves, or from others; we move from compulsion or from choice. If from compulsion, then he who moves us ought to bear the blame, or have the merit of our deeds; but if from choice, then the virtue or the turpitude of our conduct is ours alone. To hurl a number of individuals down a precipice, and to tell them that we shall hold them responsible for the consequences of their fall, would be alike a mockery of justice and common sense. Were mankind not free they could not be responsible; but as we all act from choice, we must all give an account of our actions to God. Of this freedom every one is conscious. The savage knows that he murders his enemy from choice. The infant soon feels that it can act freely; the first voluntary action of mind is a notable period in the history of its

career; it is the commencement of a series of deeds whose influence will last for ever.

This freedom of will peculiarly qualifies us for moral tuition and restraint, Our intellects enable us to understand what is right and what is wrong: we can make a distinction between what is good and what is evil, between what is for the real benefit of ourselves and others, and what is injurious. We can understand the laws of morality and religion; and our freedom of choice makes it perfectly optional whether we will endeavour to conform thereto, or not. Every action of ours is a volition, we have always to make a choice, and we must adopt a vicious or a virtuous course. We must obey the law of God, or the law of sin, "Choose you this day," ," said Joshua, "whom you will serve." Every mind is active in inventing, or accepting and practising the religion which it professes. The apostle represents the heathen as voluntarily refusing to receive the evidences of God's "eternal power and Godhead," which were everywhere manifest from his works. Peter says that the infidels of his day "willingly," or from choice, remained "ignorant" of the many proofs of the deluge. In fact, all that a human being does, he does from choice, and the power to do what is good must involve in it the power to do evil, and the power to do evil must also include the power to do good.

Human conduct is to a great extent regulated by the dictates of conscience, or the judgment which the mind passes upon our motives, desires, and actions. The decisions of conscience, however, are not always uniform. What conscience approves in one man it condemns in another; and what it approves in a man at one time, it may condemn in him at another. Conscience, as a judge, may pronounce a false verdict from ignorance of the law or conscience may be bribed by our corrupt passions, not to pronounce a just sentence -or its decisions may have been so disregarded, that it will speak no more-or the conscience, being enlightened by the dictates of truth, may continuously pronounce faithful judgment. The importance of bringing the consciences of the rising generation under the direction of God's Word is admirably illustrated and enforced by Mr. Parsons. We may, however, be permitted to say, that we think it is not correct to state-"There is not an impure or seared conscience in the world but may be traced to education.” We readily admit, that conscience in young persons almost universally decides according to the rule which education has given—but we do not think it consistent either with the doctrine of moral freedom, or with what is known of human conduct, to affirm, that every "impure or seared conscience is the result of education." A pure conscience may become impure from the indulgence of passion, and frequent disregard of its admonitions-and a tender conscience may become seared or insensible, in consequence of oft repeated violations of known duty. Although those who in early life are properly educated, generally have consciences which testify for truth and righteousness-yet there have been lamentable instances of some who had been well instructed, who have forsaken the paths of righteousness, disregarded the admonitions of conscience, indulged in lewdness and all kinds of iniquity, until their consciences have become defiled and seared. Such, however, is the mighty controlling influence, and beneficial effects produced by the dictates of conscience, when the mind of man is properly instructed

in the knowledge of divine truth, and in its responsibility for the right use of its own powers, that we ought to use every means in our power to communicate good instruction to all men, and especially to children.

From the nature of the powers of the human mind, Mr. Parsons justly infers, that God has designed the benefits of education should be universally diffused. This is the leading topic discussed in the third chapter of his book. In proof of this he refers to the docility of the human mind-the facility with which it receives knowledge, and applies it to practical purposes. We are also reminded of the ignorance of uneducated men, as contrasted with the instinctive skill of other animals, birds, and insects. Without education man cannot have the proper enjoyment of the conveniences which God has furnished for his use-but the lower classes of animated existences. cannot have their comforts increased, by any educational process. For the instruction of man God has furnished an almost endless variety of means. Creation, providence, and revelation contain innumerable lessons from which may be drawn inexhaustible instruction, pleasure, and profit. God also has clearly declared it to be his will, that the blessings of education should be freely disseminated; and for this purpose our Creator has bestowed upon man the faculty of speech. But the most important argument for the diffusion of the blessings of education is that which arises from the immortality of man, and his eternal happiness or misery being dependent upon his conduct, while in this probationatory state of existence. All these topics are, admirably stated, illustrated, and enforced in the work now before us.

Our author next enters upon an examination of the "obstacles that have impeded education." These are shown to have beenerroneous systems of philosophy-want of suitable books-deficiency of qualified instructors-want of school-rooms-restraints on liberty -military ambition and war-depressed physical condition of the masses of society-false opinions concerning the necessity and effects of education-errors respecting conversion-want of philanthropy, and other counteracting influences.

The following remarks are so important, that they ought to be read and deeply pondered by every parent.

Erroneous views respecting conversion have been very detrimental to the progress of knowledge. Under the preaching of the apostles, and such men as Whitfield and Wesley, sinners not unfrequently were pricked to the heart, and on a sudden became new creatures. There are not a few who have imagined that had the work been performed by an electrical shock it could hardly have been more instantaneous; and we are afraid that many good people are still so unacquainted with the powers of the soul, or the philosophy of conversion, that they look upon regeneration as a mechanical rather than a moral work. This opinion has had a most baneful influence on the exertions of the Church. People have been allowed to grow up in ignorance; and pious persons have fondly dreamed, that at the "set time" God will put forth his omnipotent energy, and by a sudden conversion remove all the ignorance and vice which we have allowed to prevail around us. I have heard the Deacon of a Church narrate, with a smile on his countenance, the vices of a notoriously ungodly son and then exclaim, "Well I was worse than he; but God who met with my