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faithfully for a number of years was about to leave, Luther urged his wife to give him ten florins if they had them-not less than five-as a present for a faithful servant, and "because he is not clad." For another servant, Luther was anxious to purchase a small house, that he might know where he could abide after his death, and not be constrained as a beggar and homeless wanderer to seek refuge in a hospital. How different from this the example of many modern professed Christians in their treatment of servants!

But Luther's humanity and stern sense of right were seen in his regard for the irrational as well as the rational of God's creatures. The servant last alluded to had once established a finch-decoy, when Luther drew up the following complaints of the Birds against him:

"To our gracious lord, Dr. Martin Luther, preacher at Wittenberg. We throstles, ousels, finches, flax-finches, gold-finches, together with other pious honorable birds, herewith inform your honor, that one, called Wolfgang Sieberger, your servant, having, as we are credibly informed, from great wrath and hatred against us, dearly purchased a large nefarious decoy, and several old injured nets, for the purpose of establishing a finch-decoy. presuming to deprive not only our dear friends and finches, of us of the liberty of flying in the air, and of gathering ins on the earth, which God has allowed to us. Besides this, he has designs even against our lives, whilst we have not committed against him the least wrong, nor deserved such insidious and sudden treachery from him. All this now, as you yourself can imagine, being an excessive and great grievance to us poor free birds (who before have neither barns nor houses, nor what is contained in them;) we humbly and earnestly pray you, to cause your servant to desist from such treachery; or if you cannot do this, at least to insist, that he, in the evening, scatter grain upon the decoy, and do not in the morning arise and go to the decoy before eight o'clock; thus we will then take our passage over Wittenberg. If he does not do this, but thus nefariously makes designs upon our lives, we will pray God that he would frustrate his designs, and cause him during the day to catch frogs, grasshoppers and snails on the decoy in our stead, and at night annoyed by mice, fleas, lice and bugs, that he may forget us and not obstruct our free passage. Why does he not employ such wrath and fierceness against sparrows, swallows, magpies, jackdaws, ravens, mice and rats, which verily do you much injury, stealing and robbing, and even carrying the grain, oats, malt and barley, &c., out of your houses, which we do not do, as we seek only the small crumbs and single scattered seeds. We submit this our cause to the decision of unbiased reason, whether he does not unjustly thus fiercely spread his nets for us; we however trust to God, that as so many of our brethren and friends have fortunately escaped his wiles this fall, we also shall

escape from those nefarious rotten nets of his which we saw yesterday. Given at our heavenly seat under the trees, under our usual seal and feathers. 'Behold the fowls of the air, for they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them. Are ye not much better than they?' Math. 6.”

-Such is a hasty glance at Martin Luther in the Family Circle and within the sacred influences of Home. There may be many thoughts in these passages which, if entertained aright, may bear fruit in the hearts of our readers. If so, the artist has not graven nor the author written altogether in vain.

J. M. W. G.

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No word is more wrongly conceived, and is generating more infidelity at the present time, than just the idea held of Education. The received opinion of an education is, that it consists merely in drawing out the intellectual powers and adorning the outward man with agreeable bows, or mechanically preparing him to read, write and cypher, so as to enable him to discharge the duties of life, with which he will come in contact, whilst the "nurture" of the moral is neglected or made something secondary to the great purpose of life.

In order to solve the mystery of life, man must understand the relation existing between himself and his Creator; and make all things good in themselves, subserve as a means to this end. He must be conscious of and appreciate the high position he occupies in society as a moral and an intellectual being, endowed with moral and intellectual faculties, which constitute him a steward, and for this stewardship he is to render an account to the author of his gifts. He must also become conscious, that on account of sin, these faculties have been clothed and shrouded in midnight darkness, and have subjected him to blindness of mind, misery, sorrow and distress. He must commence a course of education for the purpose of leading him to the dawn of that "Light which lighteneth every man that cometh into the world," that he may chose intelligently to dwell beneath the canopy of Christianity and bask in the "sun of righteousness."

Man may, by a stoic resolution and by close application and attention, enjoy himself partially, and render those around him apparently happy; but this can only be accomplished thoroughly where the intellectual and moral faculties are simultaneously developed, and made to feel the full import of the meaning he carries within himself, namely, that he is a responsible being.

Whilst the word Educate means to draw out, as derived from the Latin educo, it also means properly "to bring up; to form by discipline and nurture," as derived from the Greek paideuo. That education which developes the intellectual faculties and sacrifices the nurture of the moral, is one-sided, injurious to man's higher nature and defeats the end to which man was ultimately to be led, namely, to see and feel his own insignificance, his dependence upon God, and the weighty responsibilities of life resting upon him. Only as these facts influence him and are made incentives to virtuous and noble deeds and checks to evil, can man expect to

discharge the duties of life which may be made incumbent upon him, to the happiness and prosperity of all concerned. Here, again, a proper education brings into operation the nobler feelings of his higher nature; and all that he does, from this stand-point, he does intelligently for the happiness of his fellow creatures.

The unfolding of the intellectual faculties without the nurture of the moral is merely to educate man for nature and not for God; whilst, on the other hand, to educate the moral and not the intellectual, is to despise the gifts of God and make him careless and indifferent to the happiness of the family and prosperity of the State. The social nature of man requires that they be not inseparable. In either case you cause him to entertain the idea, and that, no doubt, unconsciously, that by the cultivation of the one at the sacrifice of the other, he can become a good citizen, perform his part in the State honorably, and thus fulfil the duties of life acceptably to Him, to whom he is to render an account of his stewardship. He is the best statesman and the best citizen who appreciates and seeks a moral and an intellectual education combined, where the one influences the other and makes him to feel that he has something higher to live for than merely the fame, honor and glory of this world.

Can they who sever these inseparable things and advocate the infidel doctrine, "Let the State educate the head and the church. the heart," be benefactors to the family and the State? No. "What God had joined together let no man put asunder." They are to be developed together that the nurture of the heart may sanctify that of the head. Without it Reason will be the ruling principle of man's life on the one hand, and Spiritualism on the other. The advocates of such a system, may pretend and desire to be benefactors to their race, yet they have no higher aim in view than to prepare man, not only for the true purpose of human existence, but for present enjoyments and selfish ends. Such views must ultimately destroy the end to which education as a means was designed to lead man. It leads him to make use of any means to accomplish his selfish and nefarious designs. We have now the fruits of such a system amongst us, both in Church and State.

No wonder that our age is becoming notorious for its infidelity and rationalism, when even synods give countenance to the impure and deadly sentiment without rebuke, that "Education is" merely "to fit the child for association in the world." It is the very garm and root of Infidelity, under the form of an angel of light, in the garb of interest for the youth and the advancement of the human race in civilization and freedom. With such views, and with such teachers as are employed in many schools, where infidelity and immorality are inculcated, it is time the sound of alarm be given, and the sentiment of Locke be sown broadcast over the

land and practiced by parents and directors, "That children should be committed to virtuous and judicious teachers, and let them rather be men of experience and moral culture, than of profound learning."

The child must be taught its relation to God and man, as the powers of the human mind are gradually unfolded; and then as it advances into youth and manhood, it will be able to understand its duty and seek the sphere in which it is to labor in life for the promotion of peace and happiness among mankind. Locke, in speaking on this subject, says: "In forming the boy to virtue, the first thing to be done is to inform him of the relation subsisting between human creatures and a superior independent being, their Creator, their Preserver and their Governor; and to teach him that obedience and worship are due to that being." This can never be accomplished if the education of the head is entrusted to the State and that of the heart to the Church; and that because a false education goes on the assumption that the head must be educated first-or knowledge must precede faith.

Rousseau says on the same subject: "Seek not to impress him with ideas of duty or obligation. Whilst they continue to be affected only with sensible objects, seek not to extend their ideas beyond the sphere of sensation." What a gulf between the two! In the former we have the very life-principle of education inculcated; whilst, in the latter, we have the axe laid at the very root of the true idea of education-the canker-worm to sap the lifeblood of all true morality-to lead men from God into the whirlpool of Infidelity, and ultimately to overthrow every form of government and civilization. This is the theory and practice which now prevails to a great extent.

The system which separates a secular and a religious education, does violence to the very constitution and nature of every child; and the more distinct they become the greater will be the tendency among the higher professions of life, as their ends are selfish, to oppress and impose upon the mass of the people. It is the very system to make among lawyers, pettifoggers-among physicians, quacks-among politicians, demagogues, and among clergymen, impostors. Such a system should be discouraged by all, and especially that class who are generally imposed on by pettifoggers, quacks, demagogues and impostors for their welfare and benefit.

It is that system which draws out, illumines and nurtures, both the intellectual and moral powers with which man has been endowed, that enlarges all the nobler feelings and affections of the soul, and makes him the great and good citizen. It is those who understand their true relation to God and man-who feel the responsibilities of life-who are conscious of an hereafter, that are serious and curious to know their duty, and the sphere in which they may prove a blessing to their day and generation. The

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