no safety for those above them, or for those below them in the scale of society." As regards the march of mind, the revolution that has taken place in the active business of life, may be described in one sentence:-Trade and commerce have become professions; nay, more—they require a range of information as wide, a tact in application as ready, and a discretion in choice as acute, as any of the professions hitherto exclusively called "the learned." In every branch of industry, the heart that plans becomes daily of more importance than the hand that executes. Mental power is far more in demand than physical force, or manual dexterity. The tradesman's interests extend far beyond his shop: the processes of art must be referred to the principles of science, and not received from vague tradition, or casual experiments. Scientific knowledge has ceased to be a luxury. It has become a necessary of life; every man who enters into business finds large demands for it at every step.

With all Lord Brougham's wonderful powers of mind, one thing even he lacketh-Physiology, the substratum of all education, does not seem to have been ventilated at all by his versatile and mighty mind, painfully evinced by his shortcomings in his speculations on the character of Rousseau and others. In Lord B.'s opinion, Rousseau is a man of rare but narrow genius, full of vice and crime: while to the penetrating gaze of the true philosopher, he is a sad but instructive instance of a most noble mind, struggling under the inevitable ruin of a secret bodily disease, much aggravated by borrowing of the future-viz., by taking opiates and sundry other stimulating narcotics. We trust

that the good time will quickly come, when no one will believe himself qualified to judge of man as a physicopsychical being, while in utter ignorance of his material part and its workings. We re-echo the query-Are the laws and diseases of the body a less important part in man's history, than every sophistical idea proceeding from the countless theory-spinning brains that have left their webs in the lumber room of moral and metaphysical speculations? Are not the Malvern Hills less mighty than the Himalayas? ergo, should they not take the precedence? The world says unequivocally-the little-go

is superior to the great-go.

แ "Here comes the pruner of my periods," said the lover of giants, the late King of Prussia, on one occasion when Voltaire was approaching. Let our prosy, prolix, and barrel-organ friends, profit by the hint; for never was there a time when it was more imperatively required that truth-the whole truth, should be packed up in a small space, keeping to the essentials, and leaving "mint and anise" to take care of themselves. Surely the weightier matters ought to be a sine qua non. Schiller has somewhere said, with exquisite irony, to this purport—

"Quite ex cathedra our critic teaches;

Yet since, what our professor preaches,
The crowd may be excused from knowing,
Nature proceeds in her old train

To oil the wheels or check the chain,
And keep the clockwork going.

Some day philosophers, no doubt,
A better world will bring about;
Till then-the old a little longer

Must blunder on; each free-mason

Submit to check from law that's stronger,

And from the chaplain get his moral suasion."

Mankind, for the most part, have a brain too weak to bear a high scale of education. The masses are badly trained; they lack the grand pabulum of the human soul, occupation. We fully concur with the author of John Halifax, Gentleman, &c., that the law of kindness is the alpha and omega of education, and that if the muscles are undeveloped, man is nil. If in man any inherent want in his character, any unlucky combination of circumstances, nullifies this, what a poor creature the man becomes! what a dawdling, moping, sitting-over-the-fire, thumbtwiddling, lazy, ill-tempered animal! And why? "O, poor fellow! 'tis because he has nothing to do!" But we have dwelt perhaps more than enough on this delicious helplessness; and we pass on to note that dignity of soul gives birth to security of rights. The character of free inquiry is universality. The reason why we have wrecks and ruins before us, is because the freedom of lust is the slavery of the soul; the liberty of the libertine enchains and cages down the fairest and holiest aspirations of the mind. We re-echo the cry-Where are now Owen's weapons to reform the world. The man of one idea dares not-in fact, he does not pretend to reform the world. He has long ago owned he has nothing to propose adequate to the task; and therefore only promises to save the next generation by a whimsical arrange. ment of circumstances. He proposes to grow better men and women; not to improve the present race. And what is the pith of his benevolently-mad philosophy?

Reader, you have been told before by signs and wonders. Transplant a crab tree, and it becomes an apple tree. But the great reformers' philosophy, which is ours, was -Engraft a new scion upon the old stock. Such is the exact difference between the scheme of monomaniacal Owen and Christianity.

Religion in all ages has been adapted to the capacity of the recipients. Men blinded by sin, or some favourite excess, are not recipients; and when in bonds, it is no marvel to us they mistake the torchlight of the dungeon for the sunshine of the day. We assume it for a principle, and when we are called to prove it, the proof is ready, scriptural and rational,-we assume it as a principle, that the union of Christians and the destruction of sects, are indispensible pre-requisites to the subjection of the world to the government of Him (against whose fiat there is neither redress nor appeal), JESUS, and to the triumphant appearance of CHRIST's religion in the world.

While the army of faith is enlisted under so many different generals, and fighting under so many different ensigns, they may make havoc of one another, but it is impossible they can convert the world. General Calvin, with his ensign and standard-bearers, carrying and waving in the air his five stars over the heads of his troops, has been 300 years in the field. And what has Calvin, the slayer of Servitus, achieved? General Armenius marched from Leyden about 60 years after him, with an ensign of a different colour, marked with five moons. And what has he achieved? The two armies met for a pitched battle on the field of Dort, A.D. 1618; and after

skirmishing for a few days without coming to a general engagement, they struck their tents and marched. And now, after fighting about three centuries, there is no more appearance of general pacification than there was when they first displayed the flag. The Christian armies are constantly fighting against each other; and while old Satan has managed to keep them fighting about grace and works, about rites, forms, and ceremonies, he has made vast levies, built fortresses, accumulated his munitions of war, until he is more invulnerable now than when Luther began his march from Wittenburgh, and raised his ensign against King Leo X. We declare war against all hypocrisy in all stations.

A sermon preached on the morning of the Fast-day, at Trinity Church, Paddington, by the Rev. H. Barritt, M.A., Incumbent of Pelham, Durham, is worthy of the subject, the occasion, and the writer. (ISAIAH XXvi. 9.) The author enunciates very valuable home truths, which some of our good people of easy credulity and goodnatured malleability, will not cordially echo. He regards the mutinies in India as not a political, but a religious movement. It is rather unique that the Christian religion, intended to settle everything, unsettles all things. Quickened by the apprehensions of the natives that measures are to be pursued affecting caste, and meaning to eventuate in a compulsory Christianity, and with the fury of caged beasts,-they rise to exterminate Christianity from the land. Into the causes of this hostility to Christianity he largely enters, and comes to the conclusion that the fault is rather with ourselves, than with