We cannot curse the bearer of so many good gifts. We remember the hours of thrilling delight we have passed over the pages of the magazine and newspaper; and think of the many beating hearts and sparkling eyes that daily hail the presence of this messenger, so unpretending that it scorns not to enter beneath the lowliest roof, so resolute that it trembles not in the palaces of kings. We love to think that amid all the fear and flattery of men, there may be preserved a monitor whose tongue never falters; and whose heart never fails; that political corruption and long established tyranny may here read its startling doom; that neglected genius may here be strengthened by words of kindness and encouragement; that all absurd and mischievous things may here be laughed out of existence. We love the newspaper and the periodical too well to sacrifice these invaluable blessings to the desire of rearing a few great models of literary excellence. And we have not the heart to deprive the lonely dweller in our western forests of the inestimable privilege he now enjoys; that with the avails of a few days' labor, he can sit down every month to an intellectual feast, served up by the great and gifted of the earth. Let us be content if books make strong minds and warm hearts; and trouble not ourselves for the death of that which has accomplished its purpose.

Our limits forbid us to speak of the astonishing progress of Science, during the last half century. We hasten on, to notice another intellectual characteristic of the age, the most interesting of all to the true philanthropist Popular Education. It is known to every man of common information that the education of all classes is peculiar to our time. The District School, the Lyceum, and the Public Lecture, are the great instruments of accomplishing this noble object. The reduction in price of valuable books, which, especially in our own country, makes the treasures of all languages accessible to men of moderate pecuniary means, also contributes greatly to this end. All this, be

it remembered, is the work of the present age, not that such things never existed previously; but never before have they been made to bear as now upon one point-the instruction of the people. We have neither time nor wish to answer the objections against these forms of public teaching. Disadvantages and abuses are doubtless connected with all; but the question is, can society exist, and advance as well, deprived of their aid, as now? We will not insult the common sense of our readers, by an argument for Lyceums, Public Lectures, and District Schools.

We have thus briefly noticed a few of the distinct features in the intellectual character of

the age, and now cheerfully submit the question to any reasonable man, whether there is great cause for the complaint we have noticed. Let us thank God, that we live in this time of intellectual freedom; of noble and loving exertion by the gifted of the race for all men; of universal culture. Ours is the spring-time of a glorious era in the intellectual progress of mankind. It were foolishness, indeed, to despond now, although many discouragements await us. "The end is not yet. Let each one labor with a true heart and a good hope, and a future generation shall rise up to bless their fathers in the enjoyment of a golden harvest.

But there is a large class, who acknowledge all this. It is true,' say they, 'that men are now better fed, and clothed, better educated, more comfortable and refined, than in times past; but, alas! all religion is dying out from the world.' This is a serious consideration; for we hold, that all civilization, refinement, or mere comfort, is worthless, in the absence of this great guiding principle, the Religion of Christ. Let us briefly examine a few of the proofs offered to sustain an assertion so alarming.

And first, we are reminded of dissensions and party strife in the church; the want of charity among Christians; the rashness and levity with

which religious topics are discussed; and the alarming prevalence of skepticism. How different,' says our objector, 'from the harmony and reverence which pervaded society in the days of our fathers.'

There is strife, uncharitableness, irreverence, and skepticism enough in the world, God knows; but is it not better than the boasted union of Christians in times past? Is a state of perfect agreement the best for the advancement of truth? Does history teach us that the times of greatest harmony in the church have been distinguished by more than ordinary light and purity? Never was there less contention in the church, than during that long, gloomy reign of papal terror, in which Europe rested for ages! The most quiet governments upon earth are Russia, Turkey, and China !

It is not in periods of tranquillity and union that great truths in politics or religion are developed, but in the midst of toil, confusion, and division of sects. Men learn best the value of their highest blessings by the pain and labor of their attainment. Truth is ever following the footsteps of revolution. The introduction of the Christian dispensation was marked by division and confusion, such as the religious world never before saw. The great reformations, which have succeeded each other

during the eighteen centuries since its establishment, have all been signals for riot, tumult, and strife, and so must it always be. Old systems cannot die without a struggle; neither can a new truth become acknowledged, otherwise than through labor and persecution. The warfare of opinion must always continue; neither is it inconsistent with the existence of the highest Christian charity. Religious union consists not in leveling all opinions to one standard, but rather in that mutual forbearance and love, which is not disturbed by honest difference of belief.

Peace is certainly desirable, but confusion is infinitely better than the ominous quiet of a community sunk in bigotry and sluggishness. We are now passing through a stormy period. The great truth, around which all this conflict is raging, is Liberty-emancipation from all human authority in the things of Religion. Is not our present state more favorable to the advancement of such a principle, than perfect tranquillity beneath religious intolerance? You, who shrink from all this, complain of the evils necessarily attendant upon such a condition of things; skepticism, sectarianism, and uncharitableness; but is liberty of conscience any the less valuable, because of the lawless acts committed in her name? But you fear the result of all this contention; the religion of Christ