claiming sinners from the error and evil of their ways. If any suppose that such happy results would follow from the removal of our poor endowments, and the casting our church's high interests on the cold charities of the world, we warn them, in all faithfulness, that many of our Congregations might utterly perish, epecially in country districts, before the Voluntary liberality of our people could be awakened to just and sufficient exertions for a suffering and oppressed Ministry. In towns, and thickly inhabited Presbyterian parishes, there would, no doubt, be considerable exertions made for the due maintenance of religion; but where the children of our Israel are few, and scattered, and poor, and destitute of public spirit, the faith and discipline which we have sworn to defend and propagate, might gradually die away and disappear, like the traditionary recollections of ancient times. We tell the Presbyterians of Ireland, that some who are loudest in their warm advocacy of the Voluntary principle, are themselves suffering under its manifold privations; and, did their prejudices allow them to speak the honest truth, they too would warn them, in bitter disappointment, that it has been already weighed in the balance, and found wanting. Before we can entertain the much agitated question, whether Religious Endowments be expedient or not, it must previously be shewn by the voluntary liberality of our respective Congregations, that they are fit to be intrusted with the guardianship and support of the Christian Ministry.

B.

WESLEYAN MISSIONS.

THE stations occupied by the Wesleyan-Methodist Missionary. Society, in the different parts of the world, are about 177°; each station being in general the head of a Circuit of towns and villages around, embracing a numerous population, brought under Missionary instruction.

The Missionaries, accredited Ministers of the Methodist Connexion, are about 260. They are assisted by Catechists, Local Preachers, Assistants, Superintendents of Schools, School Masters and Mistresses, Artizans, &c.; of whom about 160 are employed at a moderate salary, and 1,400 afford their services gratuitously.

The members of society under the care of the Missionaries, exclusive of those in Ireland, is about FORTY-EIGHT THOUXING THREE HUNDRED AND FOUR; the members of the

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Mission Congregations, not in society, may be fairly estimated at an equal number. To these may be added, the number under school-instruction; making a total little short of ONE HUNDRED AND TWENTY THOUSAND individuals, who are directly receiving spiritual advantage by means of the Society's Missions in foreign lands,

In Ceylon, in the South Seas, and in Southern Africa, the Society has printing establishments; and one is about to be begun in New Zealand. Valuable translations of the Scriptures, and of various other works, have been effected by the Missionaries; by whom, in about TWENTY different LANGUAGES, the Gospel is preached to some of the most remote and idolatrous nations of the earth,,

This general sketch of the state of the Wesleyan Missions must powerfully encourage hope in reference to the spread of the Gospel of Christ, while it exhibits the necessity of continued and increased exertion, in order to maintain our present position in the great Missionary enterprise. For the support of the Missions already established, and to meet the earnest appeals from various quarters, in behalf of those who are "ready to perish, let every practicable effort be made." Be ye steadfast, unmoveable, always abounding in this work of the Lord, forasmuch as ye know that your labour is not in vain in the Lord."

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EDUCATION:-A DISCOURSE, BY THE REV. JAMES MORGAN.

(FROM A CORRESPONDENT.)

THE discourse whose title we have announced, was delivered in the Presbyterian Church, Fisherwick-Place, Belfast, and is particularly addressed to parents and teachers. It was also preached in some of our Northern Congregations, on behalf of the Education Society of the Synod of Ulster, and by those to whom it was addressed, was universally regarded as a most powerful pleading in behalf of Christian Education. It is divided into two parts, in the former of which there is a comprehensive exposition of education, considered in a limited and religious aspect, in which it is shown to consist in the enlightenment of the mind, the government of the temper, and the formation of such habits as will lead, in after life, to virtuous exertion, it being at the same time explained in what each of these consists, and how it is effected. And first, in order to the thorough culture of the understanding, it is shewn, that while

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a knowledge of the rudiments of ordinary science is indispensable, yet the education that embraces nothing more, is far from being adapted to the condition and capacity of man, considered merely as an intellectual being, inasmuch as the subjects with which the human understanding must necessarily be conversant, are of boundless range, reaching forth even into eternity, and embracing relations, of which the Word of God alone can afford a satisfactory explanation. The distinctive properties of the Bible its subjects, so momentous and sublime as to excite the interest of angels the manner of their revelations, so attractive and intelligible le as to solicit and engage the attention of minds of every order, whether matured or tender-its style, so inimitable in its simplicity, and yet so full of majesty, and rich in poetry, pathos, and noble argument, are all forcibly adverted to in illustration of the principle, that the disclosures of the Sacred Volume are pre-eminently adapted to man's intellectual nature, and even necessary to the expansion of his aspiring and immortal powers. The conclusion deducible from the whole, is thus emphatically stated, "That God has given us his word to be the basis of intellectual education; that it is, in its nature and character, suited to such a purpose; that every scheme of education, from which it is excluded, is miserably defective; and that without it we cannot attain to the first element of education, the enlightenment of the understanding." In reference in the second, the government of the temper, much judicious remark is brought to bear against the prevalent mode of school administration, in which the influences of terror, emulation, and display at public examinations are employed, and by which many unworthy and hateful passions are cherished in the young. There is much truth also in the statement, that the text books put into the hands of youth, ats a period when the mind is more than usually ardent and susceptible of evil, are often of an impure, and therefore most exceptionable character, while at the same time no effort is made by the teacher to guard against their seductions, set forth in all the warmth and colouring of poetic numbers. Yet, what is to be done to remedy the evil. The modern classics, as they are called, are frequently as faulty as the ancient, and, with few exceptions, their spirit is no less at variance with the genius of the Christian sfaith. prot gilrosa mi,brol lliw en 2Vide 4

Having proceeded thus far with the exposition, of the subject, the author of the discourse goes on to state and illustrate the mode in which good affections are to be trained and

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cultivated in the young This is to be effected by removing and avoiding every hindrance to their growth and operation→→→→ by presenting such objects as are suited to attract and call forth their exercise and by moderating and directing them even when proper objects are presented, and worthy ends are to be attained. But the passions of the soul are too ungovernable to be disciplined by mere prudential plans of management like these. Some higher and holier influences are needed, by which to dispel, from the breast of youth, its wayward and tumultuous emotions, its cravings after imaginary good, its throb after forbidden joys. Even the nobler impulses of nature must be rectified and chastened, least they lead splendidly astray, or having spent themselves in vain, give place, as in the instance of a noble Poet of modern days, to melancholy or misanthropy. Accordingly, in the discourse before us, the fundamental and only principle of self-control is exhibited, the new birth of the soul unto righteousness, in virtue of which gracious and all important change, there is the infusion of a new element, by which the character is moulded as by a standing rule; this element being the inhabitation of the Holy Spirit, whose presence in the mind controls, and sanctifies, and ennobles all its affections. If more is needed, it is remarked, that in the Word of God there is an exemplification of the affections in beautiful and perfect exercise, for there is seen in actual impersonation every fine and holy sentiment and disposition, whether it be patience, or devo tion, or courage, or humility, or condescension, or meekness. In the third place, the discourse treats of the formation of good habits, as a necessary ingredient in education. Virtuous habits may, indeed, be said to be the application of education to the business and duties of life; for wherefore are the intellectual powers enlightened, and the affections moved and influenced at all, if not with a view, in a great part at least, to the more efficient discharge of social and public duty, and as a preparation for those activities so beneficial to society, to which all its members are imperatively called? Let our youth, then, be trained to those habits which are here inculcated, and ere long the effects will be visible in the church, and in the world. Let them be accustomed to order, in the arrangement of time and the management of business, as well in small things as in great to punctuality, as a kindred duty which cannot be violated consistently with moral obligation to diligence, without a regard to which civil and sacred duties might alike be interfered with, and time trifled away-to civility, that cheap

and considerate virtue, which Christianity, above all other systems, is fitted to supply to truth, whose claims, even in trifles, are eternal and immutable as the throne of God to forgive ness, so noble in its exercise, associating him who bestows it with saints, and martyrs, with Christ and with the Father to benevolence, the crowning excellence, embracing in its comprehensive range, the peopled world, and never satisfied till every human being is made happy, not in time only, but in the full enjoyment of God, for evermore.

The first part of the discourse having discussed the duty of the text, "train up a child in the way in which he should go," the second is devoted to the consideration of the promise annexed to it, and when he is old he will not depart from it." A natural inquiry here presents itself, touching the principles of connexion between the duty and the promise in the text. In the prosecution of this inquiry it is found, that one of these principles is the law of habit, according to which, we become confirmed in any course of conduct, whether good or evil; that another principle is, the law of influence; but that, above all, the bond of union between the duty and the promise should be regarded as arising out of the blessing of God, who has given the encouragement of his own assurance, that he will acknowledge every faithful effort in the cause of education. The promise being thus explained, the benefits and blessings resulting from the duty are considered as an encouragement to its performance, under the four following particularsThe effects of education on the formation of character; on the promotion of family religion; on the revival and extension of religion in the church, and on the public prosperity. And, first, of the formation of character. This, it is shewn, implies the education of the human being as a citizen of both worlds, his preparation, not for time only, but eternity; and yet, alas! how grievously is the latter element neglected! Even professing Christian parents often seem to propose no higher aim and object to their children, than that they may make a figure in the world, as though to attain its honours and distinctions were the perfection of happiness, and the dignity of immortal natures. Too long have our youth been deluded by visions of earthly greatness, too long habituated to ideal representations of the glory of earthly fame. It is time, surely, to tear away the mask from the world's deformity, and divest it of its fascinations time to impart to the youthful spirit a longing after some less fugitive and fading portion-time to recognize, in every child of Adam, a soul that cannot die; a