dients to facilitate what are called useful acquisitions, the value of which is measured by the same standard as that of other things which are matter of bargain and sale. Specimens and models are regarded as objects of interest paramount to high thoughts and generous sentiments; and the reasoning powers are occupied by the relations of quantity rather than by those of moral and spiritual ideas. Now all this is to cultivate the inferior at the expense of the superior nature; to exalt earth above heaven, and the things that are seen and transient above those that are unseen and eternal. This ought ye indeed to have done, but not to leave the other undone.'

Under such training the sensual perceptions may be rendered quick, and the mental faculties vigorous for the strife and bustle of active pursuits; but the spiritual powers, the highest endowments and noblest distinctions of our race-those which constitute us the sons of God, will not be developed and carried forward to perfection. There is little in it to elevate the soul, to expand its higher powers, and kindle its holier sympathies. It is of the earth, earthy.' It has its origin, its course and termination below the visible, diurnal sphere.' It may make ingenious mechanics, ready accountants, or men expert in the manipulations of chemistry; but it is poorly adapted to train up immortal beings to become like the angels of God.' In a word, our systems of education are deficient in what ought to be the great leading object in educating an immortal being. They do not adequately unfold, illustrate, and render familiar to the mind, its highest and most momentous relation. They do not cherish

the religious spirit-they do not render the idea of God, 'as it ought to be, the centre, around which the whole intellectual system should revolve, the central fire which should warm and illuminate the whole character. So far otherwise, that were it clearly ascertained that the hope of immortality was a dream, and that the grave closed finally and forever over the being of man, it would be difficult to say what important feature of these systems would require to be changed to meet this new aspect of things. I am well aware that there are many exceptions to these remarks, and that they require to be taken with no little qualification, even when their applicability is undeniable. I speak only of the pervading spirit, the general course and tendency of popular education. And, if these be not such as I have described, I can only say that my observation has deceived me in regard both to its character and actual effects.

I have said that I deemed it doubtful whether, on the whole, any important improvement had been effected in the business of education within these few years past; and I think, that, to any one who can accurately compare the present with the past, and who thoroughly comprehends what are the great objects of education, it may well appear so.

The question is not whether the course of instruction does not now embrace a greater variety of subjects than formerly-not whether these subjects, any or all of them, are not more rapidly, or more effectually taught not whether there is not more scientific knowledge or even more mental cultivation, than heretofore, and more polished manners, more grace and

refinement, in social intercourse. All this may be admitted consistently with my position. All this may exist in high perfection. The exterior of society may show fair and beautiful to the eye, while all within is dust and rottenness.

The question is, does the course of education at present tend to form-does it, in fact, form better men and women in all the relations, and for all the purposes of life? Does it produce a higher sense of integrity, firmer principles, a deeper devotion to duty, and a more resolute performance of it; a loftier patriotism, and a readier postponement of private regards to the public welfare? Does it produce a more habitual sense of God's presence, and a deeper reverence for his authority than were to be found in the days of our fathers? For my own part, I dare not answer these questions in the affirmative, while the history of the past is before me. It is obvious that the restraints of authority, in all its forms, have been released, while nothing effectual has been substituted in their place. Now children, as well as men, in acquiring more freedom, incur the necessity of deeper and firmer principles to regulate the will, and control the waywardness of the passions. There is need of early, assiduous and earuest inculcation of religious truth,-sober, rational and spiritual; such truth as Jesus and his apostles taught; truth which has a direct and obvious bearing on human character and conduct, that is in harmo→ ny with man's nature, and commends itself at once to his judgment and conscience; truth, that stirs his emotions, enkindles his affections, and purifies his heart; guiding, controlling, and sanctifying all the details of

domestic life; truth, in short, that elevates the soul of man, and binds him in a holy sympathy with God and good beings. This is what the wants of society require; wants, which the progress of events is every day rendering more obvious and urgent. Until this is supplied, education must remain essentially deficient. Its highest purposes cannot be accomplished, nor can the great interests of society be secure. A cold and beartless scepticism, a calculating selfishness, and a reckless disregard of religious and moral obligations, excepting as they come under the cognizance of the laws, are every day gaining ground among us, and threatening the destruction of our best interests and dearest hopes. This is undeniable. Now an effect so general must have a cause equally so; and what other cause can be assigned than the one I have indicated the inadequacy of our systems of education to the wants of society-to the demands of the age?

Let it be added, that the character of our civil institutions strongly enforces the topic I have been considering. These institutions, I apprehend, are not in unison with the state of religious knowledge and sentiment among us. The former are in advance of the latter; and adapted to a more improved condition of society, to a higher state of intellectual and moral cultivation than at present obtains. They give to our citizens more freedom than they know how to enjoy with safety, or innocence; and recent experience gives room for fearful foreboding, that, unless the public mind be elevated to the tone of these institutions, the latter will speedily be deprived of their beneficent power, and end with sinking to the level of the former.

And nothing but a thorough and enlightened system of education, a system imbued and pervaded by the spirit of pure and rational Christianity-can evade this result. All other expedients will prove unavailing. The minds of the rising generation must be impressed with just ideas and enlightened sentiments of God and of their own nature, and trained to the practice of virtue, and the love of truth, from the first dawning of the faculties; else is there no hope for our country. Our defence will prove our overthrow, and our glory become our shame.

[To be concluded.]

M. L. H.

CHARACTER AND TENDENCY OF CHRISTIAN UNITA

RIANISM.

The Christian Pioneer of July, published at Glasgow, Scotland, contains a report of an Address of Rev. Mr. Harris, of that city, at a recent meeting of the Irish Unitarian Christian Society. It abounds with excellent sentiments beautifully expressed. We quote the following as quite in unison with the design of the Unitarian Advocate.

'I regard the principles of Christian Unitarianism as my most valued treasure, not merely because they are based on reason's dictates, and re-echo the voices of goodness and of wisdom resounding through creation; but chiefly because I believe them to be identified with Christianity. I believe them to be so identified, inasmuch as they are consonant to all the dispensations of God, in so far as knowledge advances