EDUCATION.

SCRIPTURAL PRINCIPLES.

The whole tenor of Scripture in reference to the moral training and perfection of the young-their adaptation to the duties of this life, and their best preparation for the life to come-is uniform.

As it regards PARENTS, they are commanded to "train up their children in the way they should go, that when they are old they may not depart from it;" to "bring them up in the nurture and admonition of the Lord;" to "command their children and their household after them to keep the way of the Lord, to do justice and judgment;" and not to despise one of their little ones," or think them unsuitable to the Christian Church, but to remember that "of such is the kingdom of God," and, therefore, "to suffer them to come unto Christ, and forbid them not."

As it regards CHILDREN themselves, they are commanded to "remember their Creator in the days of their youth, while the evil days come not, nor the years draw nigh when they shall say, I have no pleasure in them; to seek God early, that they may surely find Him; "to give Him their heart," while they are yet "sons and daughters;" "to seek first the kingdom of God and His righteousness, that all other things may be added unto them;" to obey their "parents in the Lord, for this is right," "honoring thy father and mother," (which is the first commandment with promise,) that it may be well with them, and they may live long on the earth; to seek wisdom as the principle thing-"Get wisdom, get understanding; forget it not; neither decline from the words of my mouth." "Wisdom is the principal thing; therefore, get wisdom; and with all thy getting get understanding." "Exalt her, and she shall promote thee: she shall bring thee to honor when thou dost embrace her." "Hear, O my son, and receive my sayings; and the years of thy life shall be many.

As it regards God, he has declared His purpose "to ordain strength and perfect praise out of the mouths of babes and sucklings." The gospel dispensation is thus characterized by God in Acts ii. 16-18: "But this is that which was spoken by the prophet Joel; and it shall come to pass in the last days, saith God, I will pour out my Spirit upon all flesh and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams; and on my

servants and on my handmaidens I will pour out in those days of my Spirit; and they shall prophesy."

And as it regards the CHURCH, her duty is most explicitly and unqualifiedly laid down by her only Head and Founder, in Matt. xxviii. 18-20: "And Jesus came and spake unto them, saying, all power is given unto me in heaven and in earth. Go ye, therefore, and teach"-or make disciples of "all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: teaching them to observe all things whatsoever I have commanded you: and lo, I am with you always, even unto the end of the world. Amen!" In a corresponding manner in John xxi. 15-17: "Jesus saith unto Simon Peter, Simon, son of Jonas, lovest thou me more than these? He saith unto him, yea, Lord; thou knowest that I love thee. He saith unto him, Feed my Lambs. He saith to him again the second time, Simon, son of Jonas, lovest thou me? He saith unto him, yea, Lord; thou knowest that I love thee. He saith unto him, Feed my sheep. He saith unto him the third time, Simon, son of Jonas, lovest thou me? Peter was grieved because he said unto him the third time, Lovest thou me? And he said unto him, Lord, thon knowest all things; thou knowest that I love thee. Jesus saith unto him, Feed my sheep."

Now to understand fully this teaching, when, we ask, do children cease to be disciples? We answer, only when capable of entering personally upon all the active duties of life and godliness. And when, we ask, do they cease to be lambs? We answer, when they become themselves sheep of the fold: when they have heard the call of "the good" and "the chief Shepherd;" and when, having heard his voice, they followed Him "in all his statutes and commandments."

It is then manifest that the moral training and discipline of the young must continue not only through the period of childhood, but all through the season of youth up to the time of full grown maturity. They must be "trained up in the way they should go," until they are grown old enough to act for themselves, and they are to be "brought up in the nurture and admonition of the Lord." This religious training must, therefore, cover the education (which is, in other words, the training) of the young through the whole time of their primary school education; and if they are designed for professional life, this training must extend through all their collegiate course.

Through all this course it is the duty of parents to see that their children are "trained up in the way they should go."

Through all this period it is the duty of children to conform themselves to such training, and thus yield themselves to Him, whom they are bound to obey, that they may learn both to

understand and to practice "all things whatsoever He has commanded."

Through all this course of study and preparation, God's purpose follows the young, and God's promise encourages them, so that while He writes to them and instructs them as "babes" and "children," so does he address them as "young men," and says unto them, "Son, go into my vineyard to-day"-that is, now and from henceforward-"and work, and I will pay thee wages."

And through all this course the Church is bound to teach the young "those things which Christ has commanded," and habituate them to carry them into practice, by discharging those duties which Christ has made incumbent upon all who will become His disciples, live godly in the world," and "lay hold on eternal life."

Pres. Treasury.]

RELIGIOUS EDUCATION A PREVENTION OF SUICIDE.

T. S.

Dr. Winslow of the Royal College of Physicians, London, in his elaborate work, "the Anatomy of Suicide," London 1840, says at p. 337. "In the prevention of suicide, too much stress cannot be laid on the importance of adopting a well regulated, enlarged, and philosophic system of education, by which all the morals as well as the intellectual faculties will be expanded and disciplined. The education of the intellect without any reference to moral feelings is a species of instruction calculated to do an immense amount of injury. The tuition that addresses itself exclusively to the perceptive and reflective faculties is not the kind of education that will elevate the moral character of a people. Religion must be made the basis of all secular knowledge. We must be led to believe, that the education which fits the possessor for another world is vastly superior to that which has relation to the concerns of this life. We are no opponents to the diffusion of knowledge; but we are to that description of information which has only reference to the life that is, and not to that which is to be. Such a system of instruction is of necessity defective, because it is partial in its operation. Teach a man his duty to God, as well as his obligations to his fellow-men; lead him to believe that his life is not his own, that disappointment and misery is the penalty of Adam's transgression, and one from which there is no hope of escaping; and, above all inculcate a resignation to the decrees of divine providence. When life becomes a burden, when the mind is sinking under the weight of accumulated misfortunes, and no gleam of hope penetrates through the vista of futurity to gladden the heart, the intellect says, "Commit suicide, and

escape from a world of wretchedness and woe;" the moral principle says, "Live; it is your duty to bear with resignation the afflictions that overwhelm you; let the moral influence of your example be reflected in the characters of those by whom you are surrounded."

If we are justified in maintaining that the majority of the cases of suicide result from a vitiated condition of the moral principle, then it is certainly a legitimate mode of preventing the commission of the offence to elevate the character of man as a moral being. It is no legitimate argument against this position to maintain that insanity in all its phases marches side by side with civilization and refinement; but it must not be forgotten that a people may be refined and civilized using these terms in their ordinary signification, who have not a just conception of their duties as members of a christian community. Let the education of the heart go side by side with the education of the head; inculcate the ennobling thought that we live not for ourselves, but for others; that it is an evidence of true christian courage to face bravely the ills of life, to bear with impunity "the whips and scorns of time, the oppressor's wrong, and the proud man's contumely;" and we disseminate principles which will give expansion to those faculties that alone can fortify the mind against the commission of a crime alike repugnant to all human and divine laws.

Perhaps in balancing the scales of advantage and disadvantages in estimating the scheme of Denominational Education, this consideration may have weight where consideration of immediate duty would be unappreciated.

VIEWS OF FRANKE.

Franke's principles are most clearly exhibited in his own useful life, but he has also here and there impressed them in his writings. They may be summed up as follows: Christian piety is the foundation and aim of education; without it all knowledge is more detrimental than useful. In every child there is evil, and we are therefore to begin by watching against it, and counteracting it, especially in view of certain prominent defects that are peculiar to this age of human life: but in so doing it is necessary to have regard to the natural disposition of each child, and not to combat minor defects in such a manner as to give rise to greater ones.

PESTALOZZI ON RELIGIOUS EDUCATION.

T. S.

Faith in God is the source of a peaceful life; a peaceful life is the source of inward order; inward order is the source of a well directed (univeriviten) application of our powers; order

in the employment of our faculties is again the source of their expansion and of their culture for wisdom; and wisdom is the source of all that is good in man and in human life; and thus faith in God is the source of all wisdom and of all blessings, and the path of nature to the proper culture of man. T. S.

DENOMINATIONAL EDUCATION-ITS POWER AMONG THE

WALDENSES.

It is well known, that the Waldenses have for ages been cut off from every other means of preserving and perpetuating their opinions, except education, and that early and constant training of the young has been their shield of defence against all the powers of persecuting proselytism. And so it is still. In a recent letter, addressed by their noble friend, Col. Beckwith, he says:

"Your Church is well organized; your system of public education is working well. Direct your attention mainly to your district schools; the welfare of your children depends in a great degree upon their efficiency. In these nurseries are sown the earliest seeds of those great truths which were unknown to Socrates and to Plato. It is there that is grafted upon those tender plants the word of that immutable Rule of Faith, which proclaim JESUS CHRIST and Him crucified, the only Mediator between GOD and man; the Way, the Truth, and the Life; without whom no man can come unto the Father; whose blood cleanseth from all sin and who has graciously promised that whoso "shall confess with his mouth the LORD JESUS, and shall believe in his heart that GOD hath raised him from the dead, shall have everlasting life.

PERFECT EDUCATION.

Speaking of religious education, Dr. Arnold says:

T. S.

"This is the simplest notion of education; for undoubtedly he is perfectly educated who is taught all the will of God concerning him, and enabled, through life, to execute it. And he is not well educated who does not know the will of God, or knowing it, has received no help in his education towards being inclined and enabled to do it."

Undoubtedly that is useless in education which does not enable a man to glorify God better in his way through life; but then we are called upon to glorify him in many various ways, according to our several callings and circumstances; and as we are to glorfy him both in our bodies and in our spirits, with all our faculties, both outward and inward, I cannot consider it unworthy either to render our body strong and active, or our understanding clear, rich, and versatile in its powers; I cannot