Educational Economy: or, State Education vindicated from the votaries of voluntaryism. By THOMAS EMERY. London: Arthur Hall & Co. Leicester: J. Burton.

This pamphlet is a very creditable production of a working man, the Author of several other tracts much in the same line. The writer will do well to aim at a little more simplicity and directness of style, which would increase its strength and vigour qualities which he already possesses in a considerable degree.

We do not however agree with the principles advocated in this pamphlet, and are disposed to imagine that the Author is not sufficiently acquainted with the spirit and principles of the "votaries of voluntaryism." Though he is perhaps as fully acquainted with them as writers of larger pretensions, on the same side. We should be glad to welcome Mr. Emery in some other walk of literature; though no doubt the pamphlet before us will be deservedly welcomed by such as adopt the writers views of "State education." For our parts, we think the State has done enough in this line; it has failed completely in the Universities and grammar schools; and we should be sorry to see the nation beguiled from looking into these, by the convenient charity of further taxation.

That further enlightenment is desirable for the people in general, we do not for a moment question: nor would this have been recognized by the State-educationists, if the voluntaries had not already introduced so much light as to render their darkness visible. And now, those who within the memory of man, obstructed the voluntaries, saying that the poor could do as their fathers,-without learning-flock around others who have not been very notorious for practical efforts, to say that voluntaryism has failed, (though it has done all that has been done,) and must yield the crown to Statism, whilst it quietly gives up the ghost in shame, penitence, and derision.

It will not quit the field so easily; and even should it be discouraged still more, by the cheap competition of those who tax the voluntaries in order to out-do them, it will still remain to put galvanism into State machinery, and preserve it in something like active usefulness from fear of rivalry.

We do not profess here to enter formally into the question, and therefore shall reserve our general enquiry for some early opportunity: but we may at least guard our readers against one common fallacy,-that when every man can demand education for his children, as a legal right, he will feel independent, and not be the mere object of a degrading charity.

Is it indeed so? Do men now feel that it is so very ennobling and independent, when from necessity they seek the legal right of parish relief?

What then will give such dignity to a parish education? We have long had "independent electors," and now we are to have an independent pauperism, in the higher question of education itself.

We hope, on a future occasion, to examine the force of the arguments on this subject contained in Mr. Emery's pamphlet; meanwhile, we would suggest to him whether it be really a commendation, though no doubt so intended, by a local journal, that "his blows fall the heaviest on the weakest places: this would really be a waste of blows, which should be reserved for that on which the voluntaries rely; or they will abandon the weak places, and defy all attacks as they retire to the strongholds.

The Moral Reformer, and Revival Advocate; a Monthly Magazine of Progress for the People. London: George Berger, Holywell Street, Strand. Lincoln: R. Bulman.

We intended noticing this cheap and useful periodical earlier; it is highly deserving of public support, being written in a deeply religious spirit, in a simple and earnest style, and sold at the trifling cost of one penny.

We cordially recommend it to Sunday School teachers, scholars, and the young generally.

I.

CHRIST'S RELIGION.

"PROVE ALL THINGS; HOLD FAST THAT WHICH IS GOOD." 1 Thess. v. 12.

THE TRUE APOSTLES' CREED;

OR, THE NEW TESTAMENT CANON OF LIFE AND DOCTRINE, IN THE PERSON OF JESUS CHRIST.

THE wisdom which cometh from above, is scarcely more illustrious in the truths contained in the Scriptures, than in the MEDIUM by which those truths are exhibited.

We refer not to the variety and beauty of illustration with which the sacred writings abound, these are sufficiently conspicuous, and have often been pointed out with discrimination, feeling, and eloquence; there is another fact of greater interest, which has not perhaps attained to equal prominence in the teachings of divines or in the meditations of Christians namely, that JESUS CHRIST OUR REDEEMER IS A PERSONIFICATION OR EMBODIMENT OF EVERY TRUTH relating to the life that now is, and the life that is to come.

;

In the Saviour we are to find our canon or rule both of conduct and of faith: insomuch that any deviation from holiness of life or truth of religious opinions, is to be reproved after the example of an inspired Apostle, with these pregnant and memorable words:- "but ye have not so LEARNED CHRIST, if indeed ye have heard him, and been taught by him, as THE TRUTH IS IN JESUS." (Eph. iv. 21.)

CHRIST therefore IS OUR LESSON, the grand theme for our study and meditation; that our hopes, thoughts, and lives may be consistent with what is found in him; since in regard to each of these, "the truth is in Jesus."

(1) That Jesus Christ is thus presented to us in the Scriptures, as the lesson we are to learn; (2) that there is a fitness and obvious divine wisdom in thus incarnating divine truth, so that its fulness should be familiarized to our thoughts in the person of Immanuel, dwelling with us in the living portraiture of the gospel; (3) that "the fulness of grace and truth" presented in this attractive form, meets all the spiritual wants of mankind, will we hope be fully manifest to the mind and conscience of the reader in this enquiry.

And we would earnestly pray that "the spirit of truth which proceedeth from the Father," and which testified of Jesus to his Apostles, may be our guide into all the truth: according to that promise," howbeit when he, the Spirit of the truth is come, he will guide you into all

VOL. I.

x 2

the truth, for he will not speak of himself; he shall GLORIFY ME: for he shall receive of MINE, and shall shew it unto you."—(John xvi. 13, 14.)

We have then first to remember, that the truth is in Jesus; that truth which the Holy Ghost was to reveal to the Apostles; who was called the Spirit of the truth," on this very account-because his office would be to glorify the Saviour, by making manifest the truths that were embodied in him.

And having this fact settled in our minds, that the truth is in Jesus; we have secondly "so" to "learn Christ," as to apprehend and live upon "the gospel of God concerning his Son."-(Rom. i. 1, 3.)

For the better guidance of our thoughts in this important enquiry, we propose discussing the three propositions stated above, under the following simple division.

1. (1) That the Scriptures do recognise and enforce this canon of truth and duty, or rule of faith and life, viz., Jesus as the standard of human hopes and duties: (2) and that this is a wise provision, especially adapted for the instruction and saving guidance of mankind.

II. (3) That the examination of this rule or canon of life and doctrine, will afford all needful spiritual truths: the most important of which, we shall endeavour to unfold, as comprising not only "the whole duty of man" but his creed, his hopes, and his helps.

1. We proceed therefore in the first place to prove the fact and justify the wisdom of God contained in the Scriptures, in setting forth Jesus Christ as the summary or embodiment of teaching;—the lesson we are to learn in the way of understanding and practice.

The expressions already quoted from the Epistle to the Ephesians, that we are to "learn Christ," and that "the truth is in Jesus," are very peculiar, and though often quoted or alluded to in exhortations, petitions and religious writings, are perhaps not generally scrutinized and understood.

Our familiarity with the sound of such words, is sometimes a barrier to close examination, so that they pass for what is usual, without exciting even our curiosity: but any one unaccustomed to religious subjects and phraseology, if possessed of an enquiring mind, might naturally ask on hearing such expressions-"how can truth be in Jesus, or in any individual; is not truth impartial and impersonal; altogether independent of times, places, and individuals ?"

Undoubtedly many truths are thus independent; for instance truths of science, or matters of fact, exist not as embodied in or dependent on persons, the truth of astronomy was not in Galileo or Newton, or in any philosopher of nature; but in nature itself: in the objects to which science relates.

Truths of astronomy or geology are not in the writers, but in the heavens and the earth; they who defend or explain their theories on these subjects, must refer to matters of fact independent of themselves as writers: the standard for themselves and their followers is to be found -not in the writers nor their books, but in the reality of nature; the facts existing in the structure of the firmament and the strata of the earth.

In other words, any theory of nature, must aim to agree with the phenomena of nature, since the true formula for science is THE TRUTH IS IN NATURE: whilst on the other hand, since Christianity is a theory of Christ, it must be founded on THE REALITY DISCOVERABLE IN THE

REDEEMER.

The scientific man studies nature, as the province of his science; the Christian and theologian studies Christ, as the groundwork of his hopes and principles. The proper refutation of any error in science, is—“ ye have not so learned nature"-ye have not read this lesson in the standard lesson-book of God's visible works, but have missed the truth which is there; the reality embodied in the object-lessons with which the Creator has adorned the floor, the walls, and the roof of his training school.

In like manner all errors in religion, whether of life or of doctrine, are condemned and refuted by an appeal to its appropriate standard ;—" ye have not so learned Christ," such principles and practices are unsupported by anything exhibited in the person, teaching, and conduct of the Redeemer; if indeed ye profess to hear him, to study that lesson, believe and live according to the pattern," as the truth is in Jesus."

That such is the SCRIPTURAL STANDARD, will scarcely be denied by any who recognize the Bible as containing a Divine Revelation: yet since this fact is not made sufficiently prominent amongst those who maintain what are called evangelical sentiments; and is scarcely admitted in the teachings of those who hold the opposite views; it may be useful to remind both, of some amongst the many expressions and intimations of this standard in the New Testament.

The reality of this as the Christian standard, will be fully manifest in our subsequent enquiries; but may be briefly exhibited here to remove any preliminary objections from prejudicing the minds of any reader. "For the weapons of our warfare are not carnal, but mighty through God, to the pulling down of strongholds; casting down imaginations, and every high thing that exalteth itself against the knowledge of God; and bringing into captivity every thought to the obedience of Christ." (2 Cor. x. 4, 5.)

This military metaphor is very comprehensive and full of instruction: repudiating physical force, and the baser motives of earthly conflicts, it yet maintains the efficiency of the gospel against the strongholds or fortifications of political power, or physical force in all its manifestations; as well as against that other form of carnal weapons-human defencesnamely the unenlightened "light of nature," the "imaginations" or subtleties of philosophy; the inventions and schemes of men; which as a "high thing" or tower erects itself in opposition to the teachings of God.

And what is the object of scaling this fortress, the stronghold of physical despotism and the tower of "man's wisdom" built thereupon? It is to conquer this two-fold force of spiritual and material encampments, and taking captive those who man them, to bring EVERY THOUGHT into obedience unto Christ, as the Lord of all human intellects and affections. It is to subjugate the speculations of philosophy, the inventions of priesthoods to the rule of faith and practice, the divine teaching embodied in the Saviour, "as the truth is in Jesus."

"The knowledge of God," against which human imaginations are erected; is explained by the Apostle in the next sentence, as the submission of every thought unto Christ, in whom God is known most clearly, and by whom the divine will respecting mankind is most fully manifested. Thus is Christ himself our body of divinity, and embraces the whole duty of man; to know him, is to know all the truth we are concerned to know respecting our spiritual condition, duties and prospects.

It is in accordance with this fundamental rule, that Paul prays respecting the Laodiceans and others;

"That their hearts might be knit together in love, and unto all riches of the full assurance of understanding, to the acknowledgment of the mystery of God, and of the Father, and of Christ; IN WHOM ARE HID And this I say

ALL THE TREASURES OF WISDOM AND KNOWLEDGE.

(that all spiritual wisdom is treasured up in Christ) lest any man should beguile you with enticing words. . As ye have therefore received Christ Jesus the Lord, so walk ye in him: rooted and built up in him, and established in the faith. Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world and not after Christ.”—(Col. ii. 2—8.)

We are here plainly directed to find our wisdom in Christ, the mystery (or formerly hidden but now revealed purpose) of God respecting whom, constitutes our magazine of spiritual armoury; whence we are to find invincible weapons against the "rudiments of the world,"-"philosophy and vain deceit❞—the speculations of the learned and the impositions of the priest.

The same fact is obvious from Paul's Epistle to the Corinthians, where the wisdom of men is contrasted with the wisdom embodied in the Saviour. Hence the Apostle declares" For it is written, I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent. Where is the wise? where is the Scribe? where is the disputer of this world? hath not God made foolish the wisdom of this world? For after that, in the wisdom of God the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe. For the Jews require a sign, and the Greeks seek after wisdom: but we preach Christ crucified, unto the Jews a stumbling block, and unto the Greeks foolishness; but unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God."-(1 Cor. i. 19-24.)

Here then we find "Christ the power and the wisdom of God," in opposition to the strongholds and imaginations, the fortresses and theories of brute force and unsanctified "inventions:" that whereas beforehand men had relied upon schemes of political power, philosophical theories and the pomp of State priesthoods, the divine method was entirely the reverse, equiping men with inspired truth and grace from heaven, without reliance on other advantages: "that no flesh should glory in his presence," as though carnal weapons or human means had emancipated and sanctified the world.

And the whole argument is thus summed up,-" but of him are ye in Christ Jesus, WHO OF GOD IS MADE UNTO US WISDOM."—(1 Cor i. 30.) These quotations and references are sufficient to establish the fact, that