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Our limits will not allow us to go into much further detail. We shall attempt, hereafter, a full investigation of the mode in which the gospel was propagated in the primitive times, and in the successive periods down to the present age. An accurate examination and a candid exhibition of this subject may shed no inconsiderable light, not only on the particular question before us, but on all the fundamental principles, and on the general arrangements of benevolent effort. We may thus bring into review the feeble efforts of the few Christians of the middle ages; the influence of the crusades and of chivalry; the history, policy, and results of the missionary efforts of the society of Jesuits, etc. The exertions of the Moravians, or United Brethren, will require particular consideration. We may here, in passing, be allowed to remark, that, great as their labors and successes have been, a very large part of their funds are derived from the voluntary contributions of Christians of other denominations. The present number of this publication records a donation to them from a person of another communion, which is equal in amount to nearly the entire annual cost of all their missions.

The efforts of the friends of missions in Denmark, and of the early English societies, will also claim attention. Of the Society for Promoting Christian Knowledge, instituted in 1688, bishop Burnet remarks, that it was formed after the example of the Dissenters, whose evangelical labors in North America had been regarded by several pious clergymen with warm admiration. Very little energy, however, characterized the labors of this society, till the rise of the British and Foreign Bible Society. The former society, which has been supported mainly by those who were opposed to the British and Foreign Bible Society, were at one time, issuing the Bible in two foreign languages, while the latter were publishing it in more than one hundred and fifty. The greater number of the missionaries of the Society for the Propagation of the Gospel in Foreign Parts, (incorporated in 1701, and patronized by the king of England, and the bishops and clergy of the national church), are, for the most part, settled ministers, among the English people in Canada and the colonies. Its receipts for 1830, exclusive of a parliamentary grant, were about £19,000. The Church Missionary Society, a voluntary association, was formed by members of the established church in 1801. From that time, the number of societies of the same general character in various Protestant countries have become numerous and efficient.

It is sometimes said by those who prefer ecclesiastical organizations for conducting missions, that voluntary societies may be useful in giving the first impulse to charitable effort, yet their continued existence is not necessary. When attention is aroused to the subject, they should withdraw, and allow the church, in her proper character, to prosecute the enterprise. But when will the churches of Christendom be awakened to the claims of pagan nations? Half a century has elapsed since the modern voluntary associations were formed, and yet where is the church in her distinctive capacity? What are the old and rich establishments of Sweden, Denmark, Prussia, Holland and England doing to send the gospel to the unevangelized world? Why is Scotland asleep, with her learned and numerous ministry, her catechisms, her well educated and christian population? Must another half century of voluntary exertion elapse before her venerable general assembly will lend their cooperation?*

We would not imply by any remarks which we have made, nor by any which we may hereafter offer, that we consider voluntary associations as incapable of perversion. Nothing, with which human instrumentality is concerned, is free from imperfection. Combined effort does not render the cherishing of individual responsibility unnecessary. It ought not to destroy or abridge personal freedom of thought and action. Neither would we rely on these associations, in exclusion of the influences of the Holy Spirit. Without his special agency, the most perfect human instrumentality is entirely unavailing. Still, we may be allowed to maintain the position, that for the diffusion of Christianity, and for the accomplishment of philanthropic plans generally, voluntary associations are the most simple, feasible, energetic, and appropriate means which have yet been devised.

* Mr. Duff from India has been the means of awaking some life in this body on the subject of missions. At their session in May, 1835, they named the committee for managing his majesty's royal bounty, to be a committee of the assembly for the propagation of the gospel in foreign parts. The greatest peculiarity in the proceedings of the year was the application from two or three Scottish missionaries in Bombay to be taken under the care of the assembly. This would probably be done, if the funds of the assembly would permit!

ARTICLE II.

THE CONNECTION OF MORAL WITH INTELLECTUAL CULTI

VATION.

By Charles B. Hadduck, Professor of Rhetoric and Oratory, Dartmouth College.

WRITERS Upon Education have always insisted on the importance of connecting moral with intellectual culture. Even heathen authors have expressed themselves very strongly on this subject. Plato and Quinctilian laid it down as a first principle, that instruction, which does not make men better, as well as wiser, is essentially defective, and unworthy of public patronage. The language of the latter, in that part of his Institutions, which relates to early education, is particularly worthy of remark. In all the departments of instruction, from that of the nurse to that of the master of rhetoric, he inculcates the most watchful care over every moral influence, to which the youthful mind may be exposed. With a degree of caution, which it were well, if christian teachers and parents always exercised, this illustrious Roman, himself a model of mental discipline, taste, and rectitude, and well acquainted with all the principles of education known to his age, or to preceding times, requires the teacher to be a holy man-"praeceptorem sanctissimum;" and to discourse much, to his pupils, of the honorable and the good- -"de honesto ac bono." In his prescription of a course of reading he would scarcely escape the censure of modern critics, for fastidiousness. Portions of Horace he would not have read by boys. His profound maxim, that none but a good man can be an orator, is more frequently quoted than understood. He evidently saw, what many, under better advantages, have yet to learn, that to the highest order of mind moral rectitude is essential; and, of course, that in professional character, especially that of the orator, we never find the very first eminence attained without a heart delicately attuned to moral emotion.

It would have been natural to think that as our moral constitution came to be better explained, and our relations more accurately traced out, the importance of moral cultivation would be better understood and more clearly illustrated. The reverse, however, happens to be true, at least in respect to a large portion of the community. And by a singular species of logic, the VOL. IX. No. 25.

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very importance of the subject is alleged as one of the reasons for excluding it from our systems of education. On points of such vital interest as our moral judgments and spiritual concerns, it is gravely asserted, men should be left to form their own opinions. It only need be added to this profound maxim, that on points of little importance men may be safely left to form their own opinions, because on such points opinions are of so little consequence; and we should then be furnished with a theory of education broad enough to cover the whole subject. It seems to be, sometimes, forgotten by men, who have little excuse for such imposition on themselves, that the great end of education is, in fact, to teach men to form opinions for themselves; to train them to those habits of thought and feeling, which lay the mind most fairly open to argument, and secure it most perfectly against the infinite forms of error; and to do this, above all, with special reference to those subjects, on which the acquisition of knowledge, the full understanding of truth, is of greatest moment to us. They appear to imagine, that there may possibly be some other way of educating men, than that so long practised, of bringing minds together. They forget that one mind leads another on in useful or exciting trains of thought; that comparison of ideas corrects false impressions; and that the opening of new fields of contemplation by other intellects is the main source of activity and enterprise to our own. What else is all reading and all instruction but occasions of thinking and feeling, to us? What but the influence of other minds leading the way and beckoning to us to follow, it may be, with unequal steps, and it may be too, without yielding our assent to every step, but still to follow the trains of ideas pursued by them? The hand no more traces the copy set by the writing-master, the voice no more utters the notes of music, in the lesson for the day, than the mind pursues the course of thought presented to it by the living instructor or the written volume. And yet in neither case does it necessarily follow, that the pupil will be an exact fac-simile of his teacher. In neither case is there any other way to learn.

It seems, also, to be forgotten, that there is really no such thing as leaving the mind to itself, if we would. Education can never be intermitted. It is not optional; it is not occasional. It never can be wholly so, even in solitude; for every scene of nature has a voice and an influence incessantly stealing into the mind. Much less can it be so in society. Nothing could be

imagined worse in any system of moral education, than total neglect, the entire surrender of the youthful heart to the unchecked and unselected agencies of the world.

Christianity is the perfection of moral science. Yet it has become a question, whether her divine influence should be allowed to mingle at all with academical instruction; whether even the records of our religious faith should not be excluded from literary institutions, and all religious services, all exercises of devotion banished from our seats of learning. The Bible has been rejected from nearly all our primary schools; not because its sanctity may be sullied by the familiar use of it as a readingbook; not because portions of it are above the understandings of children; but because, it is, in short, unsuitable to be read, it is religious, and religion has nothing to do in schools. In the same spirit prayer also is omitted or forbidden in these institutions. In many places neither the reading of the Bible nor prayer could be introduced by a teacher without giving offence to the district. Difficulties of no small consequence have actually arisen from difference of opinion between the instructor and his employers on this subject. Even in New England it has been proclaimed as a recommendation of certain literary Institutions, that they adopt no religious creed, and enjoin no religious observances; that they profess a "liberality" of faith and practice, which consists, in fact, in discarding religion altogether. Charters have been asked for, and granted to institutions, holding out such claims to public favor. Men, professedly belonging to christian denominations, have urged the merits of such a system of education; and it cannot be denied that considerable sympathy has been awakened for them in large portions of the community. Indeed it is hardly unjust to New England to say, that her towns are full of men, men of some pretensions and some character too, who suffer themselves to be led astray by this shallow sophistry.

We have seen the most magnificent University, which any State in the Union has endowed, and which, in many of its features, is certainly worthy of the patriotic and high-minded men who projected it, founded expressly on the principle of the exclusion of religion-an university, conceived and carried into operation by no less a man than the author of the Declaration of American Independence, the man, perhaps, whose principles and personal influence have done more than those of any other individual in promoting the popular errors, at this time prevalent in

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