what of malignity." Coleridge declared, "All the mere products of the understanding tend to death." Paul said: "Knowledge puffeth up, but charity edifieth."

Prof. Huxley, the renowned and skeptical scientist, concedes that "There must be a moral substratum to a child's education to make it valuable, and there is no other source from which this can be obtained at all comparable with the Bible."

Victor Cousin, the great French philosopher, said to the Chamber of Peers: "Any system of school training which sharpens and strengthens the intellectual powers, without, at the same time, affording a source of restraint and countercheck to their tendency to evil, is a curse rather than a blessing."

Daniel Webster uttered the following: "In what age, by what sect, where, when, by whom, has religious education been excluded from the education of youth? Nowhere! never! Everywhere and at all times it has been regarded as essential."

Christianity is the great business of life. Its principles should be interwoven in the entire fabric of intellectual training. We must apply to ourselves the commandment which God gave to the Jews : "Thou must teach my words diligently unto your children; thou shalt talk of them when thou sittest in the house, when thou walkest by the way, when thou liest down, and when thou risest up." There is, therefore, no object of study which ought not to be studied in relation to Christianity.

Must we not stand rebuked before the heathen, when we remember the almost universal infusion of their idolatry into all the various occupations of life? Referring to the religion of ancient Rome, Mr. Gibbon tells us, "it was, moreover, interwoven with every cir cumstance of business or pleasure, of public or private life, with all the offices and amusements of society." And how interesting the reply of the Chickasaw Indian to Mr. Wesley, when he asked him if his tribe often thought and talked of their gods: "We think of them always," said the Indian; "wherever we are, we talk of them and to them; at home and abroad, in peace and in war, before and after we fight, and, indeed, whenever and wherever we meet together."

If we keep in view the true object of education, we can easily

solve most of the problems connected with its acquirement. It is a false notion that would make an educational career simply a doorway to the higher classes of society. Education naturally leads to eminence, but this is not its best use, its rightful end. To seek culture merely to outrank others, or to hold them in a sharp contest for public distinction, is, in the language of Joseph B. West, “to fill life with disappointments, and to embitter the hearts of men. By education to have no nobler end in view than a desire for a general equality, or to speed the chase after the delusive dreams of the imagination for worldly honors, is to unsettle the repose of the world and scatter firebrands abroad through the earth. To gain knowledge merely for the purpose of getting along faster in the world, and to have a good and easy time of it, is to increase the general discontent, and to sharpen the capacity of bad men for mischief.

"But that is not the only or the best use of education. Its finest work is to teach us how to live in the place in which, by the conditions of life, we are destined to remain-to show us, without change of station, the way to happiness in the sphere to which by necessity we are limited. Its true aim is to discover, not how to outstrip others in the race for promotion, or to outrank them in public estimation, but how to adorn and beautify the home of obscurity. It seeks to make the cottage, hidden away from the glare of social life, the abode of culture and refinement. By its benign influence the poor are elevated in thought and feeling, become tasteful in dress and manners, and the objects of love and admiration. The humble walks of life are made to shine with civility, kindness and intelligent discourse. Without palace or plume the fireside glows and sparkles with all that culture can do for human life. Chaste and polished virtues transform the lowly abode into a bower of bliss, where love and life in their divinest forms dwell together in tranquil joy. This may not be the highest order of life, but it is certainly a very beautiful order of life, and it lies just on the borders of heaven. If the people would study that they might know how to live, and, with many other things, learn contentment, this whole land would blossom as the rose, and the air be filled with delicious fragrance. Then the very trees would clap their hands with gladness, and the hills would shake for joy."

THE MARCH OF MIND.

There are no bounds to the capabilities of mind. This is a part of humanity which will bear the culture of eternal years. Too many persons fail utterly to begin the development of their intellectual powers. They attend to their perishing bodies, but carry their minds as they carry their watches-"content to be ignorant of their constitution and internal action, and attentive only to the little external circle of things to which the passions, like indexes, are pointing."

In its normal development the mind of man may be a whole kingdom in itself. This is the thought expressed by Sir Edward Dyer, in the sixteenth century:

"My mind to me a kingdom is,

Such present joys therein I find,

That it excels all other bliss

That earth affords, or grows by kind:

Though much I want which most would have,

Yet still my mind forbids to crave.

"No princely pomp, no wealthy store,

No force to win the victory,

No wily wit to salve a sore,

No shape to feed a loving eye;

To none of these I yield as thrall:

For why? My mind doth serve them all.

"I see how plenty surfeits oft,

And hasty climbers soon do fall;
I see that those which are aloft
Mishap doth threaten most of all;
They get with toil, they keep with fear,
Such cares my mind could never bear.

"Content to live, this is my stay;

I seek no more than may suffice;
I press to bear no haughty sway;
Look, what I lack my mind supplies:
Lo, thus I triumph like a king,
Content with that my mind doth bring.

"Some have too much, yet still do crave;

I little have, and seek no more.

They are but poor, though much they have,
And I am rich with little store;

They poor, I rich; they beg, I give;
They lack, I leave; they pine, I live.

"I laugh not at another's loss;

I grudge not at another's pain;
No worldly waves my mind can toss;
My state at one doth still remain:
I fear no foe, I fawn no friend;
I loath not life, nor dread mine end.

"Some weigh their pleasure by their lust,
Their wisdom by their rage of will;
Their treasure is their only trust;

A cloaked craft their store of skill:
But all the treasure that I find
Is to maintain a quiet mind.

"My wealth is health and perfect ease;

My conscience clear my chief defence;
I neither seek by bribes to please,

Nor by deceit to breed offence:
Thus do I live; thus will I die;

Would all did so as well as I!"

matter, and the ponderTo this Supreme Height

Mind will march on. None can stay it. It is the mightiest force in the universe. It existed long before ous laws by which matter is controlled. the incarnate human mind, led on by the Mind of Christ, we trust is tending. In so much as this is true, we sympathize with Grace Greenwood's free and bold strain :

"See yon bold eagle, toward the sun

Now rising free and strong,

And see yon mighty river roll

Its sounding tide along:

"Ah! yet near the earth the eagle tires;
Lost in the sea, the river;

But naught can stay the human mind

'Tis upward, onward, ever!