"Every human being should be educated. All young men who are seeking to be useful in public life should be educated. But there are certain evils to be avoided in the means we pursue. Every human being, to improve in a natural way, requires a certain amount of physical exercise. To shut one's self up among books without walking and suitable activity is the certain road to weakness."

"June, 1835.—All, we believe, are in favor of general education. This is a great principle on which all are agreed. On this ground we can, and indeed it is our duty to unite all our energies, until our congregations shall be an enlightened and intelligent community. We do not think our people now so far behind other societies as some may imagine; we have also scores of ministers who are not a whit behind the chiefest apostles of the sects around us, in a sound knowledge of theology; and among us are some of the finest natural orators in our country. We do not believe that any society of equal numbers can find, among their church members, an equal number of biblical critics. The people called Christians have labored under many embarrassments; but they have made the best use of the limited means in their possession for improvement. This is a proof that they are capable of still higher attainments, and a reason why they should be blessed with greater privileges. As the time has come for the Christian church to take strong and improved ground in this enlightened age, let education and all other practical subjects be thoroughly discussed, that we may be sufficiently enlightened to go forward in union and strength, and sustain our character as Christian reformers."

"This," says he, "is an age of improvement, and we must keep pace with the improvements of the generation in which we live in order to be useful. Nothing can be more degrading to a religious community, and nothing can more effectually retard their usefulness and prosperity, than an ignorant ministry. We are not in favor of men-made ministers, for we believe there must be a spiritual, experimental, and divine qualification. But we do believe that young men whose minds are exercised on the great work of preaching the Gospel should embrace every opportunity for improvement, and study 'to be workmen that need not be ashamed.' In old times, there were the 'sons of the prophets;' in the days of the apostles, there was a Timothy and a Titus under the particular instruction of Paul."—Pall., vol. 3, p. 54. 1834.

"April 15, 1835.—The Education of Ministers.—On this subject we expect to be able to present an improved method of education, which will be less expensive, and will remedy two great evils. The first is the destruction of health and the natural energies of the man. The second is the decline of grace and of spiritual exercises in the mind of the student. There is a system of self-education just introduced in this State, on which Mr. Southwick and other scientific gentlemen are lecturing, which is highly spoken of. We intend immediately to inform ourself on this subject, and hope to find something in it worthy the attention of our readers. A study of this kind may, to great advantage, be connected with theology without the burdens, the darkness and pollution of heathen mythology."

"We are generally opposed to the present mode of getting up sectarian theological schools. We see so many ignorant men coming out of those establishments pretending to teach theology, who were never designed, by nature or grace, for the ministry, who are as ignorant of grace, and the first principles of the Christian religion, as Nicodemus, that we have become disgusted with such human institutions, and regard them as sources of corruption and division rather than helps to the church of God. In past ages, the schools have been the channels through which error, like a mighty torrent, has poured its poison into the church. Through these mediums the clergy have contrived to control and take away the liberty of Zion. And is it surprising that we, who are reformers, should be a little cautious about entering hastily into a course which has proved so fatal and dangerous to thousands? It is not education, but the method, which produces alarm among our friends. The doctor proclaims the sentiment of our congregations in the clearest manner, in the following noble strain: 'I feel that a minister, scantily educated but fervent in spirit, will win more souls to Christ than the most learned minister whose heart is cold, whose words are frozen, whose eye never kindles with feeling, whose form is never expanded with the greatness of his thoughts, and the ardor of his love.'"

"August 1, 1837.—The Gospel and the Reforms. The Sun and the Stars.—The natural sun is the centre of the solar system. Every planetary star is stationed at a respectful distance, and is dependent on the great centre for its power and influence. Every planet revolves round the sun in its time, and is directed, sustained, bounded and governed by its attractive power. So the Gospel is, to the moral world, civil government, science, and all the systems of light and improvement, what the sun is to the heavenly bodies. All must revolve around, are dependent on, are subordinate to, and all must be governed by the glorious Gospel of the Son of God.

"If this reasoning is sound, and we think none will deny it, we bring it forward as an admonition to all men, who, in their zeal to promote certain objects and to carry certain points, have set up some little star as the centre and attempted to make it the rallying point, and are pleading for all other planets to revolve around it. The Pope's decree, Mohamet's revelations, the decisions of councils, synods, and the creeds of men, all in their turn have been substituted for the sun, or centre of operation. How mean they all look in this age of light as a rule of action, when compared with the testimony of the living God.

"If the Presbyterians, in the late session of their general assembly, had adhered to these principles they would not have been split asunder. But how plain it is to every impartial spectator that they substituted a few little things as the criterion of fellowship; hence they are rent in twain. But their separation, which is by the most of people considered as a matter of lamentation, we regard as a favorable omen. They were a great, a powerful people, united by human laws made by themselves. They were oppressive, proud, and cruel; and their arbitrary measures, party feelings, and great influence, might yet have endangered our liberties. Their ranks are now broken, and the work of reform is begun. They will again be more cordially united when they all submit to Christ, throw by their petty stars and dark planets, and acknowledge the supremacy of the glorious Sun, the Gospel of our blessed Lord.

"When the temperance reform was introduced it was a blessed work; but many good and zealous persons placed it altogether before Christianity, and represented the Gospel as a feeble instrument in doing good compared with this benevolent human association. We were never opposed to temperance, but to intemperate measures for the promotion of temperance. We are still opposed to placing the temperance cause before Christianity, making it the centre, and calling upon the Gospel, as an inferior orb, to revolve around it.

"When the tornado of anti-masonry swept like a mighty torrent through the land, rending asunder the churches of God and separating the ministers of Christ, the cause of Jesus bled at every pore. What a desolating mildew it left! What an overheated course many a zealous and good brother ran in this holy war. In those perilous times we were among the cool who pleaded for the union of the churches and conferences; we then deprecated all forced measures and intemperate decisions, and said, Do not try to make this star a sun, but let us all keep our eye upon the great centre, and all be Christians. This mild doctrine prevailed, and all now rejoice that we were saved from disorder and ruin.

"Slavery and anti-slavery are now the exciting subjects which bid fair to produce great commotion and some division in the church. It is said this subject was among the causes which led to the division of the Presbyterian assembly. Some good brethren always have their powder dry and ready to blow up by every spark that falls near them. Such have no medium in which they rest, have no principles by which they are bounded; but they drive ahead upon the excitement of the moment, regardless of that moderation and charity which the Gospel enjoins. They make their point the sun, and call on the Gospel to exert its influence to accomplish their favorite object. Here is the difficulty. Men will be partial and limited in the view they take of subjects, and will, more or less, be governed by human passions in their pursuits; hence coercive measures are resorted to, and division and ruin follow."

"Three things," said he (in a letter to a young man[55] who was about to begin to preach), "are essential to a preacher. First, the ability to discern the condition and capacity of a congregation. Second, an ability to select a subject suited to their capacity and wants. Third, skill to deliver it in a manner to be received to the best advantage. How often you hear preachers labor on inappropriate subjects, who evidently did not understand the wants of their assembly; and how frequently you have heard a good subject mutilated and the assembly disgusted by bad delivery. The more natural, easy, simple, and affectionate a truth can be told, the better and more lasting effect it will have."

Church Polity. "We have noticed for more than twenty years," said Mr. B., "that the first ground assumed by disorganizers is, that 'the church is the highest tribunal on earth.' Recently, Mr. Campbell and some others have urged this doctrine in a manner and with explanations which are calculated to produce the worst of consequences.

"1st. We object to the term tribunal, when applied to the church. We not only regard it unscriptural, but in the general acceptation of the term it implies too much. It carries with it not only the authority to constitute a judgment seat, but the power to reward and punish; the church has no such power. God is a sovereign. His government is monarchical—he has given his Son all authority in his church, and the whole government is upon his shoulder. The church has no authority to alter one of Christ's institutions, nor make the least law for the government of his spiritual body. The business of the church is to learn of Christ, to know his laws and institutions, and to walk by them; to fear God and keep his commandments is the whole duty of man. The church has no power to bestow rewards nor to inflict punishments; this alone is the prerogative of the Great Head of the church. Christians on earth have less authority over each other than some imagine. We have little to do with each other's private opinions: in these matters each stands or falls, or is accountable to his own master. To be sure, we are authorized to form an opinion of men from the fruits they bring forth—from the spirit they manifest; and we have power to fellowship or disfellowship according to the fruits brought forth; but we can inflict no other punishment, and this should be regarded as a Christian duty rather than in the light of punishment. As far as the church can exert a Christian influence in reclaiming men from the error of their ways, and as long as they, under guidance of the spirit of Christ, can labor for each other's advancement in the divine life, so long they can be useful. But the moment they feel that they have authority to punish, and begin to labor under that impression, they do mischief in the flock of Christ. Thus we object to the application of the term 'tribunal' to the church, and the anti-Christian authority it seems to impart.

"The error is not so much in the term used as in the explanations, opinions, and practice connected with its use. We have seen it fully carried out in practice. The doctrine is this. Each little band of brethren scattered abroad is the church, and are the highest tribunal on earth. There is no appeal from their decisions; they have power to try and exclude a minister of the Gospel, and all councils or conferences composed of ministers and brethren are unscriptural, arbitrary and anti-Christian. But the error lies at the starting-point—in the very foundation. Those little bands of brethren are only parts of the great family on earth. They can attend to their own internal affairs; their work is small, and in a very limited circle. From such little decisions we ask no appeal. They can extend fellowship to whom they please, and withdraw from the disorderly; but they cannot act for other branches of Zion who live fifty or a thousand miles from them. They can hear, encourage, or abandon such ministers as they choose, so far as their ministry with them is concerned; but it would be folly for them to attempt to make or destroy ministers for others. Now ministers are not the property of one little branch of the church; they belong to the whole—are accountable to the whole. Any branch of the church has a right to present a trial or grief against a minister. But the question will arise, Who shall decide on a trial thus presented by a church against a minister? Surely not the church who present the trial, for they are the accusing party. He is a public man, all the churches are interested in his prosperity and in his impeachment. The common error says, the accusing party must accuse and condemn, for it is the highest tribunal on earth. But common sense and common justice say, Let a council of ministers and brethren from other churches be called to investigate and decide this matter. Let the man have a hearing before a council, equal in numbers and authority to that which received or ordained him, and by which he was inducted into his holy work in the church. We care not whether this assemblage of ministers and church members is called a council or a conference; if it possesses the talent, the wisdom and light of the body, if a board is formed whose just, fair, and impartial decisions shall receive the sanction, respect, and confidence of all the churches for whom they act.

"Within three years past we have known two instances in which ministers had fallen into disrepute with a part of the churches of their charge. When trials were presented they immediately assumed the ground that the church was the highest tribunal; they would have no council, nor ministers in the case, unless they could bring in some partial friend of theirs who was prepared to cover up and defend their iniquitous proceedings; they would be tried by the church, and immediately set themselves to work to secure the majority, whose first business it was to exclude the minority. Those ministers, we presume, could not be induced to have their conduct examined by a wise, impartial, and judicious conference of elders and brethren; yet they have good and clean letters of commend and justification from the churches to which they belong. Such ministers as are not willing to throw themselves open to the investigation of all the churches and all their brethren in the ministry, ought to confine their labors to the church or party who has commended them, and by whom they are willing to be judged.

"We do not believe there is a church in the land who shall undertake to exclude their pastor, let him be ever so bad, that can do it without rending their own body asunder. A minister, in ever so great errors, or ever so much fallen in morality, will have his adherents and his party, and frequently by his management will secure the majority of the church of his charge. How many churches have thus been rent asunder; how many wicked ministers have thus endeavored to screen themselves from justice. "Where no counsel is, the people fall; but in the multitude of counsellors there is safety." Prov. 11:14.

"Having discarded the idea that one little branch of Zion possesses the whole authority, we shall now state that the term Church is sometimes applied to a very small band of believers, and in other cases it is applied to the whole body of Christians in the world. The church, in the general use of the word, embraces all the ministers, gifts, and members of Christ's body. When people have separated the ministers from the congregations, or the congregations from the ministers, and undertaken to do business in their separate capacities, independent of each other, when the business transacted was of a public or general character, they have both materially erred. The Gospel recognizes ministers and people as one body, united and coÖperating in one work, advancing the same interests, and promoting the same cause. Their talents may be different, their calling and gifts various, but no one member can say to another, 'I have no need of you.' To take the church as a whole, if it were proper to use the term 'tribunal,' we should have no objection to saying it was the highest tribunal on earth, that is, there is no earthly court that has a right to control its decisions, and there is no earthly court to which it can appeal. But Christ and his revealed will are still higher than any decision of the church; to it the whole church must bow with humble reverence, and say, 'Thy will be done.'

"Nothing is plainer and more clearly taught in the word of God than that it is the design of the Gospel that God's people should act in union as one family, and be the light of the world. Under the old dispensation, when the congregations stood in the counsel of the Lord and walked in his statutes, they were of one heart and of one mind; all acted for the public good; the different tribes often consulted together, and all marshalled under the same banner. But when they departed from the Lord, each one did what was right in his own eyes, and every one went to his own tent. The entire history of God's people under the law, shows that when they consulted and acted in union they were blessed and prospered; and when they separated and acted in their individual capacities, they proved the Scripture true, which says, 'Where no counsel is, the people fall.'

"But in the New Testament the same principle of general consultation is most clearly exhibited in the proceedings of the first Christians. The very nature of the Christian religion, the constitution of the Gospel church, impose the duty. The Christian religion is a general system; it breaks down all separations, and of Jews and Gentiles forms one new church. All Christians are bound up in the same great interests: they are of one heart and of one mind. In the sixth chapter of Acts of the Apostles, we find a plain account of the call and proceedings of a Christian Conference. The brethren brought forward the candidates for ordination, and the ministers laid their hands on them and appointed them to their work. Here were at least twelve ministers and a multitude of brethren. If this instance stood alone in the Bible, we should think the Scripture authority for conference clear; but it is not alone. In the fifteenth chapter of Acts, we have an account of a difficulty which arose about circumcision, which Paul, Barnabas and the whole church at Antioch could not decide. When the apostles, elders, and a multitude of brethren were assembled at Jerusalem, we have an account that Peter, Barnabas, Paul, and James addressed them at length on the great question, which was settled to mutual satisfaction. When this was done, they sent out messengers to bear their decisions to all their brethren who could not be present. Here is another instance of a Christian conference doing business and deciding questions for the church at large. If one church is the highest tribunal, why did not the church at Antioch put the question to rest without making so much expense and trouble? It is plain that there was none of this childish independence and authority claimed by the primitive churches, about which the disorganizers make so much ado in the nineteenth century."

Freedom of Discussion. "Messrs. Editors of the Telegraph;[57]—I ever with pleasure, whether at home or abroad, grasp the interesting sheet which is daily sent forth from your office, and with interest peruse its columns.

"Under the editorial head my attention was recently arrested by the performances of a writer who styles himself B., who, after a tedious preamble, brings forth what he is pleased to style, 'A rare collection of geniuses;' and although he looks into contempt the speculations of the humble Capt. Sims, tramples with impunity on the honors of Gov. Morril, proclaims on the house-top the vanity and folly of Gov. Clinton, Lieut. Gov. Pitcher, Gen. Root, J. V. N. Yates, Dr. Beck, and the whole faculty of Hamilton College, we think he leaves us proof among his heterogeneous labors that he must be ranked among the rare wits of our times. What he says of Capt. Sims strikes me as a piece of base cowardice, as the theory of Capt. S. is very unpopular. Capt. Sims, as I understand him, is convinced, from long and arduous study, that further northern discoveries ought to be made. This is the burden of his labors. To this idea the American Congress and every thinking man must consent. I heard his lectures at Cincinnati, and regard him as an honest, independent man. As the President has recommended northern explorations, I sincerely hope that important discoveries will be made. Though Mr. Sims's theory is now very unpopular, is it more so than was the revolution of the earth when first published by Galileo? The projects of Columbus were ridiculed; the American Revolution was sneered at by our proud foes of the east. Even the mission of the Saviour was treated with the utmost contempt. How careful, Sirs, ought we to be in opposing new views, and in guarding ourselves and others against the spirit of persecution."

"The riot which recently took place in Alton, Ill., in which two citizens lost their lives, is one of the most disgraceful events that ever stained the character of our country. The mayor must have been guilty of gross negligence, for from what had transpired he ought to have been fully prepared for it. Had an efficient man been in his place, clothed with his authority, the property and life of the innocent might have been protected, and a ruthless mob would have been taught a lesson which would have cured their propensity for that kind of diversion. The destruction of fifty of those lawless midnight assassins would have been a trifle compared with the loss of one peaceable, honorable man in the lawful discharge of his duty. It is said that the Attorney General of the State, and a clergyman, took a conspicuous part, and made speeches to influence and encourage the mob, and that several respectable citizens were among the number. Oh, shame! Has our country come to this? Can it be that there is a man in Illinois who makes the least pretension to respectability or morality, who would encourage or countenance for a moment such an infringement upon the laws of God and man? We think little, very little, of such respectability, of such officers, such attorneys, and such clergymen. We say—

"What can men expect to gain by associating as mobs? No honorable object was ever accomplished by cruelty and oppression. No righteous cause requires such measures. This outrage will defeat its own object; it will increase and excite the sympathies of the people, and advance the cause it intends to destroy, tenfold. Funds will be raised, and valiant men enough will be found who will cheerfully volunteer to raise the standard of liberty and free discussion on the very spot where their brave brother has fallen a martyr. Men in such cases will not count their lives dear unto themselves; there are hundreds ready to be offered upon the same altar. Not only so, but the blood of this innocent man crieth from the ground for vengeance, and there is a righteous God in heaven who regards the condition of the oppressed, and who will not let the wicked go unpunished.

"The people of Boston, New York, and Cincinnati, have tried the virtue of mobs, to put down free discussion, and what has been the result? Why, it has increased, strengthened and built up the persecuted party. The destruction of one printing-press will only raise up ten to speak and plead for the liberty of the press. The murder of one Morgan will raise up thousands to redress his injuries. In our eastern cities, where we have efficient and enlightened officers, mobs are immediately put down, but at Alton and St. Louis society must be in a deplorable state.

"Mr. Lovejoy, we have ever understood, was a respectable citizen, a man of talent, and a zealous minister of the Gospel. He had a right to enjoy his opinions; he had a right to use the press, that great engine of liberty, in propagating his views; and none had a right to molest him. His zeal no doubt led him to adopt strong measures in vindicating his own interest and the cause to which his energies were devoted. He acted in his own defence upon the principle of justice as a citizen. If he had slain a score of his opponents under these circumstances, the laws of the land would have held him guiltless. But still the course was an unfortunate one. The New Testament and the Christian Spirit teach us, as children of the Prince of Peace, a more excellent way: 'Resist not evil'—'Put up thy sword into its sheath'—'Be patient in tribulation'—'If ye are persecuted, revile not.'

"The friends who were leaders in the English reform, persevered over thirty years firm and faithful, without slander, war or bloodshed. They had the utmost confidence in the justice and righteousness of their cause; they were patient under persecutions, were meek and humble in every defeat, and the light at length shone and they triumphed. Here is a beautiful model for American reformers. Light and truth should be the only weapons used in accomplishing great moral, benevolent and religious objects. Christians in all laudable enterprises should be meek and humble, should possess much of the spirit of their holy Master, render good for evil, and conquer all opposition with love."

"Ordinances.—Herein we see the benefit of institutions and images by which past events are preserved by us and transmitted to posterity. National events, Jewish, Roman, Pagan, and Christian ordinances, are speaking things, which, as soon as they are abandoned, the events on which they are founded, the impressions and ideas associated with them, are lost."

"Honeoye Falls, August, 1845.

"Br. Ross,—I am now better in health, and am trying to go ahead with what little ability I have, in the one, single, simple work of preaching the blessed Gospel. Am I right, or should I be a political minister, and conform to the practice of this corrupt age, and present to my hearers a chowder compound? I follow St. Paul's old, obsolete theology of knowing nothing among the people save Jesus Christ and him crucified."